and read to the end of the reuelatioÌ„s of S. Ihon and shew the chapâ—er where this coÌ„maundemeÌ„t or counsel is we knowe except your owne Prophetes doe lye that all thinges necessary for saluation are writen in the boke of life the olde and new Testament we reade him to be accuâ—sed which addeth or diminisheth to or from the worde of the liuinge Lorde we are abundantly content wyth the Bible in Englishe we goe no further then to God his owne worde Will yow bring vs againe to harken to old customes and the sentence of the Councell of Nice which was but of men shall that be our touche stone O Sir when you haue caused all Sacramentes in a manner and all Sacramentall thinges to be taken away when of so many externall signes and tokens which represented the misteries of our saluation so few are left when yow haue taken away the very orders of them which liued after the perfectest way of Christ hys religion do yow now speake of old customes This doth so well becom you to speake as a Saduce to proue the resurrection as an Arrian to be ruled by tradition as a woman to weare a mitre Yow would laugh or wondre at a catholike or as you terme him a papist if he should sett furth his work with this title that nothing is to be beleued which is not expressely in Scripture and shall Protestantes escape the like iudgement when they speake senteÌ„ces for old customes and vsages But what meane yow by this sentence Let old customes preuail what is that which is against them that the victory neadeth to be geuen to them by the arbitrement of the noble Councell of Nice except ther be some battell ther can be no victory ther is no preuailing where there is no resisting and there must at the lest be two partes when one singularly is preferred I remembre well that these wordes Let old customes preuaile are in the beginning of the sixt Canon of the CouÌ„cel of Nice where it is writen as concerning the iurisdiction of the Bishopp of Alexandria and Antioch that the old custom which euer before was vsed should continu But in that sense it can not serue for a sentence to be placed before M. Iuell his Sermon that bicause the old custome shall stand which hath ben obserued about the Bishopprickes of Alexandria and Antioch therfore absolutely old customes should preuail Wherfore vnderstanding by these wordes Let old customes preuail such a generall sense as M. Iuell would pretend that the Councell of Nice might vse those wordes generally I aske then now what is this which the Councell speaketh of Let old customes preuaile what might the occasion be of that senteÌ„ce did it meane that old customes must be preferred before new this is not alwaies trew Wheras the circumstances of time person age and such like may cause the old custome not to be refused absolutely as nawght but to yeld for iust causes vnto the new Example wherof we haue in washing of feete and abstaining from the eating of bloud which was a custome of old but in these daies the newer and diuers from that is preferred and folowed VVell theÌ„ did the Councell meane that olde customes must ouercome new bokes and writinges Surely then M. Iuell from Luther hitherto at one foyne vnaduisedlie you haue pricked so many authors of new inuentioÌ„s as haue found worke for a number of yeres to a multitude of hasty printers But yf none of these senses please you did the Councell signifye that olde customes must preuaile against the pretensed alleaging of the very Scripture it selfe and new doctrine of men If this be trew yea rather bicause it is trew that they must preuaile in deed by your own allegatioÌ„ of this place you haue put that senteÌ„ce for a defence vnto your sermon which being rightly vnderstaÌ„ded doth at once ouerthrow your religioÌ„ Consider now therfore the state of the Church at those daies and the cause of that CouÌ„cel if perchaunce we may finde out the sense of these wordes after your allegation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let olde customes preuaile and â—ere away the victory Arrius was a proud new fangled man a disobedient person vnto his Bishopp which made much of him at the beginning before he toke harte of singularite vpon him and promoted him to the honorable rome of a priest in Alexandria Wel may I vse the worde honorable for at those dayes priesthood was so taken among all Christians AlexaÌ„der then which was Bishopp of AlexaÌ„dria a very meeke and reuereÌ„d Father vnderstaÌ„ding his priest Arrius to busie him selfe with new inuentions first gently and fatherly he warned him and wheÌ„ Arrius proude harte and gloriouse would be nothing the better for sweete wordes and admonitions the wise and blessed Bishopp gathering a Synode of his clergie iustly did excommunicate that singular and blasphemous heretik But for all the excommunicating of the heretik both he and his heresy had a great sort of euill partakers with them so far forth that it was necessary to call a generall Councell to the determining of the Catholike faith and condemning of new found learning In which Councell the holy fathers against the new termes of Arrius did principally alleage the traditions of the Apostles and customes maÌ„ners and lawes of the holy writers before their daies And although they had Scriptures for theÌ„ against Arrius yet the chefest stay of their cause was grounded vpon the catholike receaued faith For herein coÌ„sisted the vnrulines of Arrius that expounding the Scriptures vntruly according to his owne fancy he would not be reformed by the interpretation of old fathers and submit his faith vnto their iudgemeÌ„tes Which yf he would haue done the churche of God had neuer ben so much trobled with that abhominable heresy And that not onely Arrius but al his felowes besides were so affected towardes them selfes and their owne deuises and against the expositioÌ„s of fathers it appeareth plainly by an Epistle of Alexander Bishopp of Alexandria writen vnto Alexander Bishopp of Constantinople in the which towardes the later end with in two leaues these faultes of the Arrians be declared It is no wonder that which I shall write most derely beloued if I shew vnto you the false derogations and defacinges made against me and our deuout people For they which pitch their tentes against the Deitie of the Sonne of God nothing feare they to vse spitefull â—launders against vs for bicause they think it not meet to compare any of the auncient fathers with them selues neither doe they suffer them selues to be matched with those masters and teachers of whom we haue ben instructed from our youth neither doe they make any accompt of any which are our felow priestes where so euer they be as concerning the measure of wisedom as though they onely were wise and had nothing to be said against them and were the inuentors of new decrees and as to which onely those
dayes telleth How the Byshop after he hath ended his folie praier vpon the diuine altar beginneth at it to burne incense so goeth rounde about the whole church An other witnes to lett goe the liturgies or masses of S. Basile and S. Chrisostome shal be S. Ambrose which in his coÌ„templation of the comyng of the Angel vnto the highe preist Zacharie sayeth And I wold to god that whiles we inceÌ„se the altars and bring sacrifice thither the Angel shold stand by vs and geue hymself to be seen of vs. Now these testimonies M. Iuell being gathered out of the fiue huÌ„dred yeres after Christ you were not so wyse vndoubtedlye as you were bold in saying your coÌ„munion to be of that forme and fashion which the Apostles delyuered and their next folowers receiued Furthermore in the primityue church goodlye tapers and lightes were vsed how read you in the old doctors were they not If they were how be you not a shamed of the darknes which is generallie in you and your coÌ„munion If you can find no mentioÌ„ of lightes in any good auncient doctor read then S. Augustyne in his sermons vnto the people declaring what is the best kynd of vowe and vttering by that occasioÌ„ the manner of good folke in his time of whoÌ„ some did vowe oyle some wax to keep light in the night some a pall or robe c. Which although he aloweth yet these are not the best vowes sayeth he Read also Paulinus which vpon S. Felix holidaye sayeth Clara coronantur densis altaria lychnis The altars bright Are rownde I dight With lampes thick sett and light Read to be short S. Hierome and not onlie read but regard hym Read what he iudgeth of Vigilantius and read what the heretike VigilaÌ„tius iudged of churchlightes and tapers Did not he lyke a singular and blind Protestant all be it such then were not called Protestantes but knowen well inowghe by the bare name of heretikes but did not he iest tawnt at the maÌ„ner of Catholikes askyng them whi they lighted tapers at myd noon the sonne faire shinyng and askyng further whether the martyrs which dwell in heauen neede any of our tapers which tarye on earth Whose madd brayne for theis and other lyke sayinges S. Hierome noted to require some cure and remedie and emong other thinges he answereth Vigilantius with these wordes Neither Christ needed the oyntment which Marye Magdalene powred vpon hym Nor martyrs the light of tapers and yet that woman did that thing in the honor of Christ and the deuotion of her mynd ys taken and who so euer do light tapers they haue theire reward according to their faith Agayn Thorowgh all the churches of the East when the Ghospell ys a reading the tapers are lighted euen when the sonne now shyneth Not trulie to putt darknes awaie but to shew furth and declare a token of ioye and gladnes For this matter therefore M. Iuell I will leaue you vnto holie S. Hierome to see whether you and he in this â—â—ynt can agree any thing togeather and whether he can patientlie suffer you after so euident customes to the contrarie to crake that you haue browght the communion vnto that forme which it had at the begynnyng Shal I make any more exceptions against you or haue I sayd to much allreadie for your profite and credite emong the ignorant Many surelie wil think and saie vnto them selues that if my Lord Iuell preached these thinges in open pulpite he was well aduysed before what he would saye and vndoubtedlie he hath how to answer how so euer these papistes alleage the Doctors Which felowes verilie haue to greate an opinion of the man and they may seeme to offend of purpose which wil not see most manifest thinges and such which are coÌ„prehended by the owtward and carnal senses Many heresies of old were verie subtile and of much shew of vertue in so much that right lerned and good men might haue ben deceaued in them but the heresies of this tyme are for the most part all so grosse so vnreasonable so vnnatural so folish so much crakyng so litle performyng that it ys a wouÌ„der how any man of coÌ„mon sense doth preferr the new before the old religion For to note .ij. pointes more which the church obserueth as delyuered by the Apostles and which the coÌ„munioÌ„ boke hath not in it for all the bost that is made of it what honest hart can abide to here those bolde wordes that the coÌ„munioÌ„ is restored to the vse and forme of the primityue churche when he shall perceaue that praying to the Sainctes and praying for the dead which the new Ghospellers do vtterlie neglect was generallie of old obserued Is it not sayed manie tymes and oft in S. Basils masse lett vs commend our selues one an other and all owr life vnto Christ owr God hauing in memorie owr most holie and vndefiled ladie the mother of God and allwaies virgin Marie with all the Sainctes Doth he not make an expresse mention of owr ladie of S. Ihon the Baptist and of the sainct whose memorie is kept that daye in the churche sayinge QuoruÌ„ postulationibus visita nos at whose praiers and requestes visite vs Doth not Chrisostome in this article agree with Basile the catholike faith O Michael saieth he which art the cheife captaine of the heauenlie armie vnworthy we beseech the to defend vs by thy intercessions vnder the shadow of thy wynges Agayn O ye Apostles do your message vnto owr mercifull God that he may geue vnto owr sowles remission of sinnes The lyke praier he maketh in effect vnto S. Nycolas and to all the sainctes And whereas holye Sainctes and Martirs are mentioned in the rest of the masse especiallie yet thei are at the tyme of oblation for it is great honor to them to be named when their Lord ys present wheÌ„ that death ys celebrated and that dreadfull sacrifice and vnspeakable sacramentes Which was so ordinarie and common a matter that S. Augustine in few wordes sayeth It is well knowen vnto the faithfull at whatâ— place the martyrs and religiouse women or Nunnes departed are rehersed at the Sacramentes of the altar And agayne that we vse not to offer sacrifice to Martirs but that in that sacrifice which we offer vp vnto God the martirs in their place order are named Yf yow aske to what purpose the catholike and true coÌ„munion should vse the inuocation or namyng of martyrs althowgh it be argument sufficient against your coÌ„munion that it foloweth not the lyke maner which we find to haue ben receiued in the awncient churche yet to yelde much herein vnto you I say either with Chrisostome in the place forenamed in the that it is the Martirs honor to be remeÌ„bred in the presens of their lorde his pretiouse bodie Or I saie with S. Augustine applying that to our purpose speciallie which he spake generallie of all
of my way to the mount Tabor if I were in the furthest and wildest places of all Egipt Bicause they wil trust none but theÌ„ selues and their owne wittines and as them selues shal cast the way so will they heare by leisure what old good fathers do say but yet will they folow their owne inclinatioÌ„ this being inowgh with them all for the most parte that my mind and sprit geueth me this should be the way ergo this is likely to be the way And again the sprite of God is not in the great scholars and high Bishops or rulers of the world ergo happy are we the poore and ignorant which haue neither lerning neither authority M. Iuell complaineth that som there are this day which refuse the coÌ„munion and runne headlong to the masse wheras the holy coÌ„munion is restored to the vse and forme of the primatiue church to the sam ordre that was deliuered and appinted by Christ. and after practised by the Apostles and coÌ„tineued by the holy doctors and fathers by the space of â—iue or six hundred yeres throughout all the catholike church of Christ. without exception or any sufficient example to be shewed to the coÌ„trary I could make short and say all is lies And truly to make short in many places I shal be constrained the matter doth so increase together with a iust indignation Which if I should folow to the vttermost I might write a great volume and yet not com to the end But as for saying al is lies without prouing of it althowgh my negatioÌ„ be as free for me in familiar writing as his affirmation is for him in open pulpetes and preaching yet bicause I need not to vse such extremity I will proue that all together it is falsely aâ—owched which he writeth in this forsaid sentence For how first doth this coÌ„munion agree with the ordre that was deliuered by Christ yea rather what ordre of celebrating did Christ deliuer which yow can tell of Christ did sit down with his twelue and after the paschall lambe eaten he arose again he put of his roobes he girded him selfe with a linnen cloth he poured water into a bason he wasshed his Apostles feet he satt downe again he preached he toke bread he blessed it he brake it he gaue it saing this is my body which shalbe deliuered for you And likewise he toke the chalice and blessed it as the Ghospell testifieth and at the last many godly and comfortable lessons being geuen and grace ended he saied to his disciples arise let vs goe hence I. there any more abowt the last supper of Christ that you can tell of But how many thinges more and how many thinges lesse hath your ordre in the communion book What Scripture haue you for the linnen faire cloth vpon the communion table Where hath Christ deliuered vnto you that the preist shall staâ—d at the north side of the table Where found you the praiers collectes exhortations coÌ„fessions knelinges doune standinges vp and such other fashions as the coÌ„munion book hath prescribed I speak nother of nor on as coÌ„cerning the goodnes and allowance of these thinges but onely I aske where you had these ordres of Christ For these be your wordes that The communion now is restored to the same ordre that was deliuered and apointed by Christ. Now as you haue many thinges more in your communion then euer you can proue by expresse Scripture that owre Sauior vsed in his last supper so haue you on the other syde many pointes lesse then yow owght to haue by any dispensation if Christ were your perfect example For Christ our Sauior as he was at supper with his disciples first and formost toke bread And how dare you to make your boste of the exact folowing of the Lorde where as you be ashamed to take your coÌ„munion bread in to your handes I will not presse you with the question whi you doe not communicate at supper tyme which one might thinke that you would cheifelie doe being such obseruars and kepers of the actions and procedinges of Christ but this so reasonable and coÌ„sequent point that I meane he which intendeth to worke about any matter shold take it vp in to his hand and this thing which Christ hym selfe hath willed vs by his example to do in taking of the bread which he minded to consecrate in to his holie and reuereÌ„d handes why do not you remember to folow and why geue you not furth a general iniunction that euerie minister shal kepe that ceremonie and maner For although you M. Iuell as I haue heard saye doe take the bread in to your handes wheÌ„ you celebrate solemply yet thousandes there are of your inferior ministers whose death it ys to be bound vnto any such externall fasshion and your order of celebrating the coÌ„munion ys so vnaduisedlie conceiued that euery man is left vnto his pryuate rule or canon whether he will take the bread into his handes or lett it stand at the end of the table Lett it therefore be well marked that first of all you either forgett or neglect or be ashamed to folow Christ in taking of bread in to your handes It foloweth in the Ghospel that Christ dyd blesse but what dyd he blesse vndowbtedlie that which he toke in to his handes And why then doe not yow folow Christ in this action abowt the sacrament or leaue craking that you haue brought your coÌ„munion vnto that perfect forme and absolute at which Christ left it vnto vs if you will appeale in this place vnto the Iewes in whose tongue blessing ys commonlie takeÌ„ for thankes geuing you must then expound vnto vs what thankes Christ dyd geue vnto the breade For the accusatiue case which is gouerned of the verbe Benedixit he blessed ys not Deum or Apostolos that is God or his Apostles but panem that is bread Therefore he blessed the bread and dyd not thank the bread no he dyd not praise the bread in which sense benedicere to blesse ys oft tymes taken For how could that holie mynd of his which alwaies was occupyed vpon highe matters and which then was most especiallie fullie and excellentlie directed vnto the making of vnspeakable misteries intend the right seasonyng or well bakyng or fayre lockyng or any other thing worth the praising in that bread which he toke in to his handes yf you would or could for your curst stomak greatnes of hart folow with quietnes and charitie the example and maÌ„ner of the wholie catholike church you shold make the signe of the crosse ouer the bread and think that Christ hys blessinge of that creature ys wel so to be vnderstanded But as though a thing were the worser for the signe of the crosse made vppon it or as thowgh Christ in blessing of the bread blessed it not in deed but rather blessed thanked his father so you â—lee by all meanes possible from all such
action and gesture which might seem to cōmend this bread vnto vs and you haue rather chosen to leaue owt all māner of blessing then you would be bound to ceremonies and come within order and canons But whether this agreeth with your crakes and bostinges that you haue brought the supper of the Lord vnto his first order and perfection which you for all that do not blesse the bread as you should haue lerned by Christ his example and paterne lett any man iudge which hath but meane reason and vnderstanding Further more it is in S. Luke that lykewyse also the chalice vnderstand Christ gaue Which word likewyse I note bycause it importeth that there was a certaine especiall manner which our Sauior vsed in taking and geuing of bread the which he obserued in taking and delyuering of the chalice And reason vndoubtedlie geueth it that he which at other tymes vsed most solempne and reuerend gestures as in the feeding of fyue thousand with fyue barley losses and two fisshes and in the raysing of Lazarus he vsed blessing lifting vp of eies and lowd speakyng would not in such a tyme and towardes such a purpose either vse a common attentiō either a cōmon expressing of his intention especiallie where as the disciples with whom he turned in at Emaus knew him in the breaking of bread bycause he did it after such a diuine and solempne ceremonye as was not vsed of any other such was his grace therein and his ordenance O Lord how affectuouslie did he take that bread from the rest which was vpon the table of the which bread he appoynted to make his owne pretiouse bodye How reuerentlie did he looke vpp to heauen How hartelie did he thank his father How abundantlie did he blesse and halow the bread either by vsinge the playne signe of a crosse or by some other expressing of his goodnes which he woulde to come vpon that creature How attentiuelie did he break it How hartelie did he bid them to take it How louingelie did he geue them to eat it how mightelie and vnspeakablie did he turne and conuert it Lyke wyse also he toke and gaue the calice Surelie if there had ben no matter in the taking and handeling of it neither the bread I beleue neither the wyne was so far frō him but that he might haue poynted vnto them with his finger or looked at the least way vpon them saying Take ye and eate ye this is my bodye this is my bloudd Yet to declare the singulare working of his which is doone in the bread and wyne and to make vs the more attent and close in mynd by the folowinge of his owtward gestures he toke it separating it as it were from the reste of the lyke graine he blessed it by some speciall signe or sanctification such as is not for our common meates he brake it to represent misticallie the visible tearing of his bodie which the next day after folowed He gaue it to make thē one togeather with hym not by faith onlie and charitie but in verye flessh allso and bodie He saied This is my bodie this is my bloud to teach them a true faith in those misteries and to confirme and establish vs against the obiections which either heretikes or our senses doe make to the discrediting of the Sacramēt and to cōclud he said Doe this in remembrance of me by which he gaue full authoritie of consecrating vnto Priestes and willed them to folow his example But can you now M. Iuel proue that you keepe all these thinges in your communion Remember I pray you the order of it and consider that the bread and wyne are layed downe vppon your table where it pleaseth the sexten or the parish clark to sett them And when the tyme of consecration if all thinges dyd procede rightlie cummeth your booke apointeth no takyng no blessing no directing of the mynd to the bread But lyke as a man should tell a tale so the minister reciteth onlie the wordes of the Apostle and when all is quicklie doone he taketh the vncōsecrated bread hymselfe and geueth it to other willing them to be thankfull and to feed vpon Christ in their hart In so much that if a straunger should come in the meane tyme whiles you be at your cōmunion he might wonder why at the end you make so much of that bread and cupp of wyne with which all the seruice long before you seemed to haue had so litle to doe or nothing For neither by taking neither blessing neither direct and intentyue lookyng it appereth that you work any thing in the bread And all this not withstandyng haue you browghte back the cōmunion vnto that state and perfection in which Christ delyuered it vnto his Apostles May you not be ashamed of your vanitie which crake of the folowing of Christ and condempne his holie Catholike church your selues neither takyng neither blessing neither cōsecrating the bread and wyne as Christ hymselfe did in his last supper shew vnto vs Well M. Iuell this is one fowle lie of yowres Ther foloweth an other namely that you haue the same ordre which was practised by the Apostles But it appeareth not either in the Actes of the Apostles or any of their epistles what ordre of cōmunion they had In the Actes of the Apostles it is writē that they did breake bread in their houses and agayn that after the Apostles had fasted and sacrificed they sent furth S. Paule and Barnabas to fulfill the holy ghostes cōmaundement and to preache abrode the Ghospell But of the ordre which they vsed in breaking their bread or in their sacrifices nothing is declared precisely Again vnto the Corinthians the blessed Apostle writeth what he receaued of our Lorde and testifieth therin the verity of the sacramēt but of the ordre which is to be obserued he speaketh so litle that he endeth that matter with these wordes As for the rest when I come my selfe I wil set in ordre here be loe two foule ones past ther foloweth the third which hath many other vnderneth it And that lie is that the holy cōmunion is restored to the same ordre which hath been cōtinewed by the holy doctors fathers one for the space of .v. or vjC yeres two through out all the whole Catholike church of Christ three without exception or sufficient example to be shewed to the cōtrary fower yet are there some this daye q he that refuse it which is also the fifthe lye if he take this worde some for a small some Bicause in dede ther be very many persons which do refuse it and would gladlie runne to masse if there were anye But now to shame all these lies I will bring furthe a few exceptions by which I shall euidently proue many thinges yet to lacke in the Cōmunion of the ordre which in the primitiue church was vsed First of all you should torne your face
it and worshipp it Ergo yowr argumeÌ„t is this that what so euer is not coÌ„maunded to be done is to be left vndone And where then are all customes which yow haue set so much by as it appeereth by the fyrst side before yowr SermoÌ„ Also where is it in all Scripture that Christ coÌ„mauÌ„ded his Apostles to fawle downe and worship hym hym selfe The Magians S. Peter as he was in the bote together with Christ the mother of S. Iohn and S. Iames the straynge woman the Syrophaenissa the blind man whoÌ„ Christ healed by tempering of his spettle and earth together the Apostles after the resurrection all these fell downe and worshipped Christ. but where read we that he commaunded them so to do Is there no voluntarye seruice of God but that al must be obtained by way of coÌ„maundemeÌ„t It was inowgh I trowe that he said to his disciples take eate this is my body which shall be deliuered for you For to doubte thereof whether Christ his body were to be honored it was for them whiche doubted whether he were Christ or no. Christ dyd byd his Apostles to take and eate but he dyd not expressely coÌ„maund them to open their mouthes to soften the meate in the mouthe to lett it downe in to the stomake for what need was there so to do wheras he which lycenseth me to eate lycenseth me also to vse all those meanes by which eatyng is performed So in lyke manner owr Sauyor sayd This is my bodye and this being receiued and beleued of Christians to what purpose was it to say Aryse Sirs and fall downe before yowr God or to say Adore me in yowr hart When the kyng doth shewe hym selfe in his robes and croune or when he woulde in the dark vtter hym selfe by speakyng vnto the lordes of the court is it to be required that he must saye precisely putt of yowr cappes vnto me and bowe downe yowr knees or ells doth not euerye obedyent hart straytewayes geaue all reuerence dew vnto hys prince withowt further warning By lyke reason then the kyng almighty hath spoken the worde Thys ys my bodye by which worde they which are accustomed vnto his voyce are as sure of his presence as if they should see hym visiblie and shall we if we are of the king his court requyre yet to here and see more in this case and may we wonder at others folyes which make lowe courtesie where as they had no commaundement And yet M. Iuell is so delited in this kynde of argument which procedeth by negatiues that he goeth fuâ—ther therein and sayeth S. Paule toke the Sacrament at Christ his handes and as he had taken it he deliuered it to the Corinthians and neuer willed adoratioÌ„ or Godlie honor to be done vnto it To which I answer with askyng this question whether S. Paule commaunded vs to stand or kneele to lye a long at the communion or sytt doune Trulye of these thinges there is no worde or commaundement what then may any man tumble at the communion or leane vpon his breast or vpon one of his elbowes or doe what please hym bicause nothing is appointed by S. Paule as concernyng adoration The English coÌ„municantes them selues doe vse to kneele except perchaunse in some very stiff harted men there be no kneeling at all bicause they stand in their owne conceâ—tes But Christ and S. Paule commaunded not kneeling and yet Christ knew best what he had to doe and S. Paule delyuered that which he receiued of Christ. what strength then hath this kynd of argument to saye Christ or S. Paule commaunded not these thinges ergo they are not to be kept or beleued at all Truly it hath so litle against the Catholykes that the argumeÌ„t is flatlye denyed So greate for all that against the protestantes that it shameth all the order of theire communion as concernyng apparell place standing kneeling confessyng thankes geuing and such lyke Which all I doe not say or think to be repugnant with Scripture but I say that as concerning the order which there is vsed there ys no commaundement in Scripture and no commâ—undement being in Scripture of it ther is no iust cause or reason wherfor it should be regarded Such is the protestantes logyk Well if this argumeÌ„t which runneth by negatyues had been good the authorytie and name of Christ or Sainct Paule in that behalfe had been sufficient but now it ys most weake and simple and not worth the bringing and yet M. Iuell will be copious in it saying The old Doctors and holye fathers of the Church Sainct Cyprian Sainct Chrysostome Sainct Ambrose Sainct Hierome Sainct Augustyn and others that receiued the Sacrament at the Apostles handes and as it may be thowght contynued the same in such sort as they had receiued it neuer make mention in any of all their bokes of adoring or worshipping the Sacrament ergo c. This ys a nowghtye lying argument Nawghtye by cause if in all their workes they neuer doe speake of adoring the Sacrament that doth not disproue the adoration which Christians haue euer vsed And lying bycause in deed they make mention in their workes of adoration Neuer ys a long day the prouerbe ys and also Neuer ys a long way And that those holye fathers in all their workes which be so manye dyd neuer make mention of adoring the Sacrament it ys largelye and lowdelye spoken It would haue eased me very much if M. Iuell in speakyng this great worde Neuer and in all their bokes would haue named the bokes which he taketh to be the proper workes of those holye fathers For perchaunse he taketh no more for Sainct Cyprian Sainct Ambrose Sainct Chrysostome Sainct Hierome and Sainct Augustynes workes then hym selfe hath readen and alowed And by that way he may quickly make good his worde if he shall according vnto his pleasure denye that boke to be Sainct Ambrose or Sainct Augustynes in which any mention is made of adoring the Sacrament But if he will be tryed by the consent of Christendom or by that seuere and hardye notar of the holye fathers Erasmus quicklie shall I proue that either M. Iuell hath not readen all the doctors which is in hym lykelye or that he hath not well remembred them in all places which euery man doth as I suppose generallie or that wittingly he belyeth them which sometymes is done lowdely in their pulpites or that adoration of the Sacrament may be obserued and found in holy Fathers wrytinges which is quyte and cleane contrary vnto Neuer to be mentioned in them There be extant whole treatiseis of excellent lerned men as concernyng the profe and testymony of worshipping the holâ—e Sacrament but one place or two shall be as good for my purpose as a hundred where crakes be made that no mention of adoration can euer be fownd in any one place of old doctors S. Chrisostome therefor in the .83 homylie vpon S. Mathew