doe yow may be poysoned the host may chaunse not to be consecrated and then there is dawnger of idolatrie And so the people should be dimissed with scruple of conscience as M. Iuell vnderstandeth the scholemen which is nothing so â–ª for the conclusion of scholes and answer vnto that obiection which Master Iuell alleageth ys that the people are withowt all daunger in so much that the opinion of worshypping the Sacrament vnder a condition ys refused of the best lerned Now as concerning Duns and Durand Master Iuell reporteth of them by these wordes That they thowght it best to remoue away the bread and to bring in transubstantiation for it were remayned the substance of 〈…〉 and how 〈◊〉 vnto 〈◊〉 What is he which â—â—â—ring 〈◊〉 wordes and knowing neither the places where Dunâ— and Durand say 〈◊〉 or any good lernyng besides wolâ— not 〈…〉 Duns and Durand dyd so cast their heades to geather as thowgh they were able to bring thâ—â—â— opinions in to the articles of owr Crede and as thowgh transubstantiation were inuented and authorised by them and not rather coÌ„firmed by the whole church of Christ. It ys a shamefull kynd of lyeing when the true orderers of Christ his church shall be suppressed with silens and when the veâ—â—tyes of the Catholyke faith shall be attributed vnto the disputatioâ— of â—â—holemen Sainct Thomas indeed hath this argument that it ys agaynst the worshipping of the Sacrament if any creaâ—ed substance which may not be worshipped with godlie honor should be there ergo sayeth he no substance of bread remaineth Agaynst which reason of his Duns and Durand both doe argue verie busilie and they doe think that the substance of bread might be graunted to remain and yet the bodye of Christ might be worshipped in the Sacrament withowt all daunger of Idolatrie Therefor M. Iuell as cunnyng as he maketh hym selfe in Duns and DuraÌ„d doth so far and fowlâ—e goe â—â—de of theyr meanyng and opinion that they argued the plaine contrarie vnto that which he reporteth of them For whereas he interpreteth then sayinges after thiâ— manner that for auâ—yding of idolatrie in the Sacrament the substance of bread must be remoued they reason a playne contrarie way â–ª and argue their obedience vnto the church allwayes reserued that for all the remayning of â—read yet the bodie of Christ might be in the Sacrament and withowt daunger honored But they speak therein lyke scholemen and also lyke aduersaries of Sainct Thomas whose argumentes â–ª whiles they discussed to the vttermost â–ª they haue fallen some tymes in to the suspition either of enuie or curiositie And see agayne how litle it hangeth togeather that which M. Iuell would father vpon them Yf there be any substance of bread in the Sacrament sayeth master Iuell in his coÌ„mentarie vpon Duns and Durand there must be daunger of idolatrie ergo by transubstantiation lett vs take the substance of bread awaye and then will all thinges be safe and suâ—e and the people shall be cleane voyde of ieopardie But how can this sense and conclusion seeme agreable to a schole man For if as M. Iuell hath tolde vs owt of theire writinges there be daunger of Idolatrie when consecration ys omitted how much hath Duns holpen the people by bringing in of transubstantiation where as the substance of breade neuer so much taken away yet there may lacke consecration and that failing as master Iuell weeneth idolatrie may be committed and Duns and Durand should misse of their purpose for which they deuysed transsubstantiation Wherefore I wonder at the libertie which master Iuell taketh vpon hym in makyng as pleaseth hym free reportes vpon the lerned as thowgh they were easie to be vnderstanded or he had euer great mynd to read them or as thowgh his report were of such authoritie that as he sayeth so it must be in them Now as concerning Sainct Thomas which proueth that no bread doth remaine in the Sacrament bycause godlye honor ys geuen vnto it the authoritie and present practise of the church dyd moue hym thereunto As though he should saye on this wise The church doth geue godlie honor vnto that which ys vnder the formes of bread and wyne but no godlye honor ys due vnto anye pure creature ergo except the churche should committ Idolatrie which ys impossible no other substance besides the body of Christ can be conteined in the Sacrament In which his conclusion the honor which the church gaue to the Sacrament was sufficient vnto hym to inferr that no bread remayned and not his desire to haue the Sacrament worshipped was the motyue and occation to inuent that no bread remayned For to speake the trueth the scholemen as they were for the greater part men of excellent witt and holynes so thorowghe the ghift of vnderstanding and cumpassing weightie matters they went verie farr in serching owt the treasures of all diuinitie and yet thorowgh the grace of holynes which qualified their deepe inuentions they allwayes submitted their conclusions vnto the authoritie of the Catholyke church In so much that if a thowsand Dunces and Durandes shold so decide this question and matter as master Iuell reporteth of them yet needeth not the Catholyke for that cause to be trobled or the heretyke crake of anye victorie agaynst the practyse and faith of the churche But lett vs behold how master Iuell plaieth the schole man and vttereth such an insight in the Sacrament as the greatest doctors for subtilitye haue neuer marked throwgh their dulnes For vpon this which he supposeth Duns and Durand to saye the Sacrament ys to be worshipped ergo no bread must be remayning he inferreth a contrarie conclusion as that there ys bread remayning ergo it must not be worshipped Wherein both the argument concludeth not if he will folow Duns and Durand and the formar proposition ys hereticall if he would submitt his vnderstanding vnto the Catholyke church The argument I saye and the consequence ys nawght bycause for soth by his doctors Duns and Durand the schole men for all the substance of bread remainyng yet might the SacrameÌ„t be adored and worshipped But that is one doctors opinion Then also his antedent ys false because the church hath so receiued and tawght vs that the substance of bread ys clean conuerted And as concernyng master Iuell his profes of his antecedent where as he alleageth Sainct Augustyne in a sermon of his ad insantes saying that which you see vpon the table ys bread it doth conclud that the other thing which we beleue to be vnder those formes of bread is not Christ his naturall bodye And I trow Sainct Augustyne dyd not meane such bread to be there as childerne spread their butter vpon For it is wryten by the same blessed doctor VVe honor thinges which we see not that ys to saye flessh and bloud in the forme of bread and wyne which we see The church also herselfe feareth not to
one to interpret and expound them wheras daily seruice is and may be well done of more then two or three skore Again by their interpretation of speaking in tongues all seruice must be in the mother tongue and women thereat may sing But S. Paule doth so take speaking with tongues that he sayeth let women hold their tongues in the church One thing they might say with good reason that the Epistle and Ghospell which are appointed for the instruction of the people might be readen in the mother tongue if they were first well translated And yet also euen by Sainct Paule if the priest were able to expound it afterwardes he might read it in the masse time in an vnknowen tongue to the common people For S. Paule doth not forbid to speake with tongues so that one be present which can expound them Ergo say they when none doth expounde it ther is a great fault committed Goe to let me graunt that all is not so exact but that heretikes may peeke a quarell Who shall amend that which is not well or who hath made you controllers in the howse of God why doe ye not first make a priuy exposition of your conceit vnto the officers why doe ye not then cast your heades together and make a most humble supplication why goe not you to Rome and confer with Peters successor as Paule aâ—â—ended to Ierusalem to Peter and the rest Why doe ye not pray to God that he will helpe when no peaceable request can obteine And if God for som cause knowen to him self should differ his help must you take the sword into your handes or vsurp the auctoritye of Christ his church and make your selues leutenants vnder God And yet it is no greater fault to read the Ghospell in Latin vnto English men then to read the same in English vnto Welshmen But you will prouide hereafter that Welshmen may haue iâ— in the mother tongue or cause them to learne English How say you then to Irishe men Northen men and Cornishmen Ther is no remedie but euery spech must haue a boke of seruice in ther proper mother tongue But yet in the meane time doe those quarters which obey the Kinges of England and vnderstand not the Englishe tongue lacke the frute of their deuotion whiles they be at seruice And shall we make folish coÌ„plaintes and exclamations that the poore welshmen doe lacke the liuely worde of God that S. Paules will is broken that the order of the primitiue church is neglected and so furth as far as our rhetorike will serue vs bycause they vnderstand not what the priest sayeth Let it be an abuse that the people three yeres sence did not vnderstand the Ghospell but onely stode vp at it and bowed their knee at the name of Ihesus and did conceaue wonderfull high thinges to be vnderneth the Latin spech and honored God in their hartes How much better is it now I pray you when the simple folke and those which are of the old making vnderstand the sentences but by halfes and either for lacke of attention or dulnes of hearing or smalnes of voice in the reader doe beare very litle away and when those of the new making doe herken to mainteine talke there vpon or to appose the priest or to iudge the priest or condemne the church of God or to glorye in their knowledge deceauing them selues and wening that they be able to expounde the Scriptures which are not able for lack of humilitye to heare them onely as yet Charitie without science is more to be alowed then science by which charitie is greatly confounded Yet for all this let the epistle and the Ghospell be in the mother tongue what hath M. Iuell to doe with the Canon In which the priest doth as Sainct Chrisostom sayeth stand before God as a suter for all the whole worlde For whom the people should pray that his seruice for them might be acceptable and that he may haue good successe What if they vnderstand not his spech all that while The quire according to the Latine and Greke church is occupied in singing the angelicall hymne of Sanctus Sanctus Sanctus Whiles the priest prayeth softly and closely at the altar the laitye were to be taught to loke for the consecrating of that body which was borne circumcided presented with fast debated scorged torne cruciâ—ied raised vp and which at lenghth ascended into heauen for their sakes And that presence of Christ once beleued they shold nede no English tongue or sermon for that tyme to bring hym vnto theyr remembraunce whom presentlye they know by the infallyble fayth of the church to be vpon the altar What nedeth then any English at this point yf one might speak with tongues of men and Angells yet at the presence of those mysteries al tongues are to like And therfore good men forsake theyr tongues and goe to their hart and there speake they after a more excellent sort then Latinistes Grecians or Hebricians can doe Which spech of hart which soundeth in the eares of God almighty good people had most of all when they were lest busied with the spech of bodely tongues with which they vttered mysteries and thankes and vowes and loues and complaintes and requestes and all heauenly desiâ—es and deuotions Out of the pulpet they lerned theyr faythâ— out of the church they talked of God in the chauncell they appointed priestes and clerkes to prayse God and to pray for them at the altar there stode the priest alone and there was theyr Sauior and ours ready for them And after this sort seruice being appointed there remained for them consideration of the thinges which were by externall signes declared The true religion consisteth not in tongues which tongues are necessarye for learning of the faith but faith ones receaued and taken in the hart the most perfect way afterwards of seruing God is to consider in our mindes the greatnes of his benefites which we comprehend by faith And by this reason one plaine picture of the passion of Christ shall gene more deuotioÌ„ vnto him which alredy is faythfull then a most eloquent learned sermon of M. Iuell him selfe Bicause the end of the sermon is to leaue in my hart and mind a picture of Christ and the beginning of a picture is the Image of that which I haue printed in my conceuing so that I may say where a preacher endeth there beginneth a painter and hearing of sermons is for those which are to be instructed and beholdinges of externall signes and pictures is for them which loue in silence and closenes to practise their beleife Wherfor ther is no cause to haue the Canon of the masse in Englishe but cause ther is why the lay people should be instructed what to think in time of the Canon And again I say it is no greate matter to heare what is therin saied but the only matter is to beleue that which therin is done And as at the
ys an inuincible immortall â–ª and coaeternall God with the father and the soune which geueth seuenfold graces and emong those seuen one especially of fortitude would he suffer all his church to be beaten downe and would geue strength not so much as to one agaynst whom all his aduersaries should not be able to preuaile In the tyme of the synagoge and in that night when a generall Idolatric was committed our mercifull God euer dyd vse to raise vpp some one Prophete or other whom he would not only to speake but whom he would also maintein both to speake and to be hard if not to the peoples profiting bicause of their infidelitie yet to their coÌ„demnation bicause of his iustice and equitie and that posteritie of them might know how to feare God and hym alone to honor And although Esaie Ieremie and other Prophetes haue ben slain yet haue theyr wordes still continued in memorie and writing â–ª for who can resist God almightie and lett that his will goe not forward And now in the tyme of grace when Christ liueth neuer any more to die when the sonn of Iustice shineth and men walke honestlie as it were in the day is it not besides not onlie all faith but all reason also that an vniuersall Idolatrie should be coÌ„mitted and authorized in the church and that by no prophete or preacher it should be presentlie controlled Behold when Nicolaus one of the seauen first Deacons when Arrius Eunomius Martion Donatus or any other heretike did begin to spring straitwaies the church hath noted hym althowgh bicause of the violence of princes she hath not been able straytewayes to oppresse it And were the paine neuer so greate and the power and number for maintenaunce of the heresie neuer so outragious yet God neuer left hym selfe withowt testimonie and valiaÌ„t Catholykes were found which would not shrink in the cause of trueth not for the Emperour and all his souldyars Athanasius the great is alone â—xample strong inowgh for all Yea there is so great strength in a spirite that when a verie true cause is sett vpon and inuaded by falsehode the person whom the dyuel doth possesse for that purpose will vtter hym self and be knowen if all the worlde fay nay and come against hym Example in Luther whom neither Pope neither Emperour could make to hold his peace And when he is dead yet will his scholars althowgh they can not maynteyne his doctrine preserue yet his name that it may be sayde Doctor Martin Luther began to setâ— vpp the Ghospell in the yeare of owr Lord M. D. XVII a worthie man and greiuouse agaynst the pope All be it in the greatest matter his scholar was better lerned then he and fowght against the master How then standeth owr case Vrbanus a blessed pope appointed an holyday in the honor of the bodie of Christ and it was ioyfullie receaued thorowgh the whole church without any open contradiction and could it be Idolatrie No if it had been against the glorie of God not onlie it should not haue been vniuersallie receaued but not so much as particularlye suffered without some euident resistance And there would haue ben fownd in a thowsand religious howses and in vniuersities and in wel ordered cyties and I beleue in verie meane howseholdes some which rather would haue dyed then haue committed idolatrie Especiallie whereas it hath ben promised vnto Iacob his seede which is performed in the church Non est idolum in Iacob Nu. 23. there is no Idole in Iacob and whereas God so expresselie sayeth to vs by Ezechiel ca. 36. I will clense you from all yowr Idolls Then loe what a shamefull pride is this a weake head not agreeing with other not knowing hym selfe behind so many in yeares aboue so few in lerning to make so light of the concord of Christ his church and of her maiestie that with a light worde he dareth to coÌ„demne two blessed gouernours of her Honorius and Vrbanus with all Bishoppes Doctors diuines religious orders secular priestes such which lyued in good order al the tyme sence and to coÌ„demne Emperour Kynges Princes counselars with all the deuoute laytie of those times and after But what doth he say Honorius quod he was abowt three hundred yeares past why Sir is not three hundred yeares a faire age This argument soundeth as consequentlie as if one stryuing with an other vpon a question of lerning would answer hym with tussh man I know this better then thou for I am thirtie yeares youÌ„ger then thow Wel Honorius was three hundred yeares past or there about and he was deceaued say you or he is not at the least much to be regarded as I can tell you for soth by that I haue lyued these fortie yeares or there abowt and am now Bishop not of Rome but of Sarum in much wisedome and authoritie But may we so safelie â—lude the answer of God and reiect his blessed will vttered by the mowth of holie men that the cause it selfe shall be accompted childeysh bycause they which promoted it were not fifteen hundred yeares old but men of three hundred yeares onlie as it were childerie of three yeares in respect and comparison of the reuerend Iohn of Salisburie It is not the age which maketh verities but the word of God and the consent of the church whose voyce especiallie ys much to be considered Vrhanus saye yow was after Honorius What of that be these later yeares so accursed that there can be fownd no good men in them I fynd no fault with Luther bycause he is of no antiquitie but bycause he addeth thereunto the breach of good order and vnitie And in Sainct Vrbanus I doe not so much obserue that he made a new holy daye but this is much to be marked that all Christendome did keepe it withâ—owt any murmur and rebellion And agayne his decree dyd not make that which was before prophane to be holye but the holines of the Sacrament and the enemye Berengarius whom the dyuel stirred agaynst it did cause hym to apoynt the tyme wherein it might bâ— celebrated and honored with especiall memorie Christ his birth was to be worshipped before the holidaye was thereunto appoynted and the consubstantialitie of the father and the soun was before the concell of Nice and when orders begin to decay new statutes are made for the rapayring of them not as who should saye they were never vsed before but that it should not come to passe that they might be quite forgatten hereafter And therefor it is false that the adoration of the Sacrament was neuer before Honorius decree and S. Vrbanus holidaye of whom by the protestantes iudgmentes it is to late to say God haue mercie on their sowles bicause they are allreadie coÌ„dempned for their idolatrie as the heretykes can terme it O S. Thomas Aquinas whose labors in the makyng of the seruice for Corpus Christi daye I can not but remembrâ— the octaues of that feast now being
emong honest studies so for to abuse the ignorance of the vnlerned and vnstedfast people that they should think nothing els to be in the sacrifice and oblation of the Catholikes but an obseruation of a strange tong lynen cloth altar of stone chalice of gold or other such matters Although I would not suffer a suspect person to cutt my heare and would not trust hym with paring of my nailes and no man that wyse is permitteth his enemie to doe with the makyng of his apparell or the prescribyng of a diete and order vnto hym yet the life it selfe ys an other thing then heare nayle apparell or diete and the heretike hath not to meddle with the behauyors and ceremonies of Catholikes althowgh the life of owr sowle consisteth not in them but in the holie and relieuing Sacramentes What should we doe by M. Iuells pryuie and wise counsell if we did putt awaie for his pleasur the ceremonies which offend his ghostlie spirite should we haue nothing to putt the bread and wyne vpoÌ„ that he findeth so great fault with an altar surelie what so euer matter the altar had ben made of good men would haue sone applied some one text or other to that purpose He hath a spite against the golden chalice shold we drink then without a cupp what so euer metall the chalice had ben made of great scholars would haue shewed some place or other seruing for it And no doubt the thinges them selues were first vsed for some good cause and reason not expressed in writing perchaunse but left in tradition which being not alwaies knowen and manifest vnto all lerned men they vpon the confidence of the trueth and holines which is in the churche and also vpon this principle that nothing is to be condempned which serueth vnto charitie added a probable and likelie reason which shold make for the ceremonie receiued And whereas without any reason alleaged euery tradition ys to be continued why should it be so much the worser bycause a reason is inuented for it There ys no principall part of a man of whose fasshion situation or manner the philosophers did not either geue the reason or seek after it at the lest As why the eyes be placed on high why there be two of them one tong seruyng vs why the fingers be so manye why the thumbe so thick and short why the braine so colde sett in the head why the hart so hott placed in the middle and so fuâ—the in the rest Yet I am sure they stode not by God when he made the world that bycause of the Ergo which they had concluded God should make that part of his creature which should agree with their reason As in example the hart 〈◊〉 hott and some colde thing must be inuented to asswage the feruentnes of it ergo sett the colde braine directlie ouer it I thinke not that any man dyd at the begynnyng make this reason and that therefore God dyd answer hym with yow say well gentle philosopher it shall be so as yowr ergo concludeth But God most wyselie and agreablie hath sett euerye part of vs in his order of which has doing there be causes and reasons more then any man can tâ—ll vpon the inventing and serching of which he hath sett those occupyed which will studie naturall philosophie and consider the workes of wysedome Not so yett that when any man hath geauen a proper and probable cause of the makyng or disponing of any creature that cause which the man inventeth should be termed the occasion and cause of that creature But this doth folowe that God ys a wonderfull wysedome which allthowgh no man should fynd fault with his doinges but take them as he hath apoynted hath prouided yet that such good reason should be seen in all his workinges that he must be not onlie stubburne but also folish which would striue and murmur against them And so I think for the ceremonies of all kindes which are vsed in the church of which a great number haue come from the verie Apostles and the rest haue ben apoynted by them which had Apostolike authoritye These ceremonies then once receyued of the Catholykes were kept of them for obedience sake which knew not the reason and occasion of them Then loe the lerned men hauyng good iudgemente and leisure and knowing that nothing hath ben rasshelye alowed in the vniuersall Church of the Catholikes eyther receyued or inuented as God should putt in their mindes a probable cause of the churches ceremonyes and traditions and the posteritye also woulde perchaunse increase theyr forefathers godlye inuentions so that at this day of one ceremonie of the churche yow may haue three or fower deuoute causes wherin we must not make folysh argumentes of this sayeth Durand ergo this was the verye fundation of the ceremonie And now lett euerie man so worke abowt the reason of it as he may gather most vantage and profitt to the sturring vpp of his deuotion Christ was buried in a shroude of lynen cloth ergo the corporall must be made of fine lynen This argument may be found in Siluester quod master Iuell Ergo before this argument and before the tyme of Siluester was not the corporall of lynen yeas S. Bede an auncient father testifieth that holie Sixtus long before his tyme did make that order that the sacrifice of the altar should not be exequated neither on silk neither on colored cloth but cleane white lynen onlie Againe Babilon ys a cupp of Gold in my hand saieth the Lord ergo the chalice must be of siluer or gold This reason master Iuell testeth at as the argument of master William Durand But were chalices of gold neuer vsed before Durant made that reason or application yeas PrudeÌ„tius aboue .xij. hundred yeares past speaketh expreshe of golden chalices which the Emperor would haue takeÌ„ from the Christians VVhen Virgill sayeth Cum faciam vitula he vsed facere for sacrificare ergo hoc facite in meâ— memoriaÌ„ ys meant sacrifice this in remembrance of me May we thank Virgil then for owr sacrifice And except that verse had ben espyed would there haue ben no priesthode at all or proper sacrifices of the Christians And yet in the verie scriptures themselues facere ys vsed for sacrificare as in the .xiij. Chapiter of Iudges I beseche the sayeth Manue to the Angell that thow willt yelde to my requestes faciamus tibi hoedum de capris and that we may offer vpp vnto the a kydd of the gotes But what neede I to speake further in this matter The truth ys verie plaine that the thinges themselues were vsed before the reasons of Siluester and Durand were alleaged And therefore it is a plaine lye to imagin that their reasons were the fundations of our ceremonies and orders as who should saye before Durand and Siluesters dayes thei were neuer invented And therefore once to make an end of this place these nice felowes
prosperi M. Iuell 〈…〉 A weake argument of M. 〈◊〉 M. Iuell Exod. 12. 1. Cor. 5. 3. Re. 19. Io. 6. Iob. 31. Matt. 26. Mar. 14. Of Corpus Christi daye and of the seruice of that holye daye Isichius li. 6. ca. 22. in leui Ambr. li. 6 de Sacra Damas. lib. 4. cap. 14. of the adoration of Christ his body pÌ„sent in the Sacrament M. Iuell M. Iuell Theod. dial 2. Euthi cap. 64. i Mat. Eusebius Emis ho. 5 〈◊〉 pascho Iacob in Litur sua Of lyfting vp of the sacrament In Missa S. Basil. Damase li. 4. orth fid who can saue M. luell in this place froÌ„ a plaâ—â—e lye He lyued An. Do. 1052. M. Iuell the intention of the priest is not to be serched of the people Matth. 5. Quis vel insanus â—uÌ„culpandum putet quieis oâ—ficia debita impenderit quos parentes esse ere diderit etiaÌ„ si noÌ„ essent Quis contrà non exterminaÌ„ duÌ„ iudicauerit qui veros fortasse parentes minimè dilexerit dum ne fal sos diligat metuit August de vtilit credendi ad HonoratuÌ„ M. Iuell M. Iuell vnderstandeth not the schole men whom he alleaged M. Iuell D. Thom. 3. part qu. 75. art 2. Note Iuell Duns and Durand M. Iuell Of transsubstantiation M. Iuell In lib. sent Prosperi why the Sacrament 〈…〉 Theodor. Dial. 2. coÌ„trahaereses Concilium Lateranese M. Iuell M. Iuells needles folish pietie Argumentes of the ignorant people M. Iuell M. Iuell of the two rulers of Christ his church on earth Psal. 44. Act. 20. The dignitie of preisthode Sulpit. lib â–ª 1. 〈…〉 Trip. hist. li. 7. ca. 33. Hist. tri li. 7. ca. 3â— li. 9. ca. 30. the superiority of the 〈…〉 the Emperour Ambros. de Sacerdotio Chrisost. libr. 3. de Sacerd. Gen. 26. 1. Cor. 11. 1. Cor. 11. Ambr. Chrisost. de Sacerd. A generall answer for al the reasons of Gloses or doctors which M. luell iesteth at Of holye water Eze. ca. 36 Luc. 22. The Pope hath both spirituall and tempes rall power euer all ChristiaÌ„s althowgh â—e vse not both at all tymes Matth. 18. 1. Cor. 5. Bern lib. 4. de consideratione Gal. 4. M. Iuell The traditions and ceremonies of the church are to be receiued and continued withowt reason alleaged Of the antiquitie authoritie causes of the ceremonies of the catholike church The cause and institution of the whyte lynen corporall Beds in cap. 25. Marâ—â— Hiâ—re 51. Of the antiquitie of 〈…〉 in the church Prudent de 〈◊〉 Iuell 13. Iud. 2. Reg. 6. 1. Paralip 15. Are not heretikes wantoÌ„ and baren Michols or dawghters of Saul 1. Cor. 9. M. Iuell what the Protestantes meane by priuate masse the church hath no priuate Masse but euerie one ys common The inconstantie and uncertentie of heretikes M. Iuell Chris. homil 24. ad 1. Cor. Ambr. lib. 6. de Sac. cap. 4. Chrisost. ad Ephes. homâ—l 3. Chrisost. ho. 3. ad Ephesiot Astat meÌ„sa regia adsuâ—t Angâ—â—li mensae huius ministri Gregor in dial Chrisost ho. 3. ad Ephesos that Christia people should oft receiue Fabianâ— Papa Innoâ—â—tius 3 Extra de pâ—e remiss â—a Omnis Chrisost. Basiliuâ— in suis Liturgâ—â—s Iuell Iuell the church acknowledgeth no priuate masse Iuell Râ—ceiuing vnder both kyâ—des is a thing indifferâ—ent concerning thâ— laitie Receyuing vnder one kynd â—â—wed in the primitiue church Luc. 24. Aug. lib. 3. de consen euaÌ„ ca. 25. Theo. 〈◊〉 Lucam cap. 24. Act. 20. Libr. 2. ad vxor Lib. de corouâ— militis Cyp. Ser. 5 de lapsis Cyp. serm de lapsis Ireneus in epist. ad beat Vict. Basil. ad Caesar. patritiaÌ„ Eccl. hist. li. 6. ca. 44 Ambr. in orat sunebri de obiâ—u frat sui Iuell Laten serâ—â—â— was brought in to England by S. Auguâ—â—ne and vsed there generallie Rom. 1. 1. Tim. 3. Hist. Eccl. li. 9. ca. 30. Iuell Matth. â— Psal. 44. 2. Cor. 10. In what sense in vniuersall bisshop ys to be grauÌ„ted Num. 11. Anacletus â—pist 2. Matth. 16. Cip. Cor. li. 3. ep 11. There is one supreme head in the church Lib. 1. ep 3. vice Christi iudex 1. Tim. 3. In lib. â—hesau Lib. 4. Ep. â—p 32. it is not well to striue vpon the 〈◊〉 when the thing it selfe is euident Lib. 4. de orthodoxâ— fide ca. 14. Iuell Luc. 20. Lib. 10. ca. 13. in loan Ioan. 15 1. Cor. 10. Note Corporaâ—â—â— 1. Cor. 10. Naturall participation of Christ. loan 6. Lib. 11. in lo. ca. 27. The heretikes doe weaâ—â— owr hope of the resurrection of owr flesshe M. Iuell Heb. 9. 10. ho. 17. Note the diuersitie of making coÌ„clusions for the heretikes parte or catholikes faith M. Iuell A verie sond kynd of interrogatories questioÌ„s moued by M. Iuell 1. Cor. 14 Ephes. 4. Hebr. 5. Psal. 109. That priestes haue authoritie to offer vp Christ. Luc. 22. Lib. de Eâ—cles â—ierarchiâ— In com in 1. Cor. 10. In com in Heb. 10. In Psal. 38 Iuell Cant. 4. Iuell Iuell Iuell Iuell The aucthor to his friâ—d Rom. 26. A challenge made after the paterne of M. Iuells owne against the Cathoâ—ikes Lutherus in Postiilis The Catholike his Chaâ—â—enge made of greate and waightiâ— articâ—es Caluin in his institutioÌ„s which are apoynted to be readen of the priestes of â—ngland Libr. 〈◊〉 praesâ—r aduersus haereticos A most short and profitable consideration to goe before euery chaleÌ„ge or to make of it by it selfe alone a iust challenge
owr Sauior the verie tradition meaninge the Pater noster which he hym selfe dyd make But how so eueâ— it be he which reporteth that Gregorius tertius made the Canon might well inowgh write so according to his knowledge and when it is writen by S. Gregory that one Scholasticus or a disciple of Christs was the auctor therof this is nothiÌ„g falsified by him which wrot afterwardes And likewise it may stand that it cam from the Apostles as InnoceÌ„tius tertius writeth for all that an other saieth that it cam from Gregorius except perchaunce yow will say that one may not read more then an other an one see further then an other bothe speaking according to their knowledge euideÌ„ces But whosoeuer were the first deuiser of it it forceth not sayeth M. Iuell Yes mary Sir for this being proued by more auctorites of writers that the Canon did come from the Apostles or that it was extaÌ„t within vjC yeares after Christ theÌ„ it can be disproued to be of so great antiquity great sham it is for vs not to mainteine so auncient an order of the masse and great forgetfulnes in you M. Iuell to iest at that which is found to haue ben receaued within the compasse of six hundred yeres after Christ of which yeres you make your selfe so sure that for so long space you say all went with you without exceptioÌ„ But now if it forceth not who made the Canon wheras before you made the matter so great that it was against the scriptures bicause of S. Paule which saieth Sciocui credidi I know whoÌ„ I haue beleiued as though Catolikes had not a church to beloue but should hang vpon the report of historiographers well seing then now it forceth not who made the Canon what fault haue you found in the substaÌ„ce and meaning of the Canon First the preist in the Canon desireth God to blesse Christs bodie as though it were not sufficient lie blessed all readie First you make a shamefull he that the priest desireth God to blesse Christ his bodye Beare it well awaye I pray you and remember it that I charge you with makyng of an open lie euen at your first begynning which you make agaynst the Canon It is not I saye in owr Latin and common Canon that the priest desireth God the Father to blesse Christ his bodye And I dare sweare for it althowgh you may do much in Sarum that no missall after the vse of Sarum hath the lyke as you doe speake in the begynning of the Canon Also if it should be saied so as you report in any part of the whole Canon can you proue that the Catholikes haue prayed so for this cause as thowgh Christ his bodye were not sufficientlie blessed alreadiâ— What a Ioannes diuisar be you to make so wicked and vyle disâ—urses vpon that which either is not sayed at all or hath ben spoken with much reuerence and great humilitie of the parties In deed such lyke wordes haue ben vsed of the Grecians euen after the consecration perfected as appeareth by their wrytinges But what cause alleage they for it Marie thosâ— say they which are in great desire of any thing vse to speake of that which is most sure as thowgh they were not sure of it nothing thereby mistrusting the effect but declaring the vehemencie of theyr desire As the Prophete Dauyd when he had sayd God my ryghtuousnes hearde me when I called vnto hym yet in the same verye Psalme and verse folowing he addeth Haue mercye vppon me O Lord and heare my prayer Loe sayeth Theodoritus The iust man is not satisfied in prayer but making his petitions and obteyning them yet continueth â—e styll in prayer by which yow see how farr a Christian and good commentator would be from such deuyses as yow M. Iuell doe make vpon holye sayinges But the Latin Canon hath no such wordes at all neyther before nor it after consecration that I meane God shoulde blesse Christ his bodye In the beginnyng of the Canon the priest desireth God to accept and blesse those giftes and presentes and sacrifices or oblations of bread and wyne which may receiue encrease of sanctification and are in deede made most holyâ— when they are turned in to the bodye and bloud of Christ. Also after consecration the priest desireth God to loke meâ—cifullie downe vpon those pretiouse thinges which are there present But how not as they are in them selues mosâ— acceptable but as they are offered for who can saye that his hart is chast and pure and who knoweth whether God wil not punishe vs when we are not prepared rightlie to do that office Considering therfor the holines of God and vilenes of man the church desireth God to accept owr offering of Christâ— bodie owr Lord â–ª or in other wordes to saye it to accept that bodye and those giftes offered But of that place M. Iuell speaketh afterward I conclud therefore vpon his present wordes that he maketh an open lie and maniâ—est And if hymselfe was not the maker of it lett hym tell of what author he borowed it Further the priest saieth that he offereth and presenteth vp Christ vnto his father True it is and that you may wonder the more not the priest onely but all the whole church doth offer Christ daily to his father For as concerning the priest either tâ—ere is no priest among vs at all or we be no sinners or we must haue a daily sacrifice to make our God fauorable vnto vs. A sacâ—ifice not of thankes geuing onelye which the law of nature teacheth vs to offer to our cheif Lord and Creator neither of calfes and shepe as the old law did appoint it but a sacrifice proportionable to a new law and a sacrifice worthy and meete for a new testameÌ„t of Ihesus Christ. What say you then good Sir if the priest of the new law and testament offereth Christ vnto his father it is say you open blasphemy So say they which worship false Godes which they haue made to them selues by licentious vnderstanding of the Scriptures and by cutting hewing and pecing together of the veritie For wherin consisteth this blasphemye doe you which are of the church by outward shew of your degree and maÌ„ner of behauiour think priesthod to be a pelting base office as the worldly people doe But Chrisostom saieth That priesthod so far passeth kingdom as the soule passeth the body and we ought to reuerence priestes not only more then kinges and princes but to set them forth with more honor then our owne fathers Or think you that Christ in his last supper did not ofâ—er vp him selfe to his father But the Prophet saieth yea rather God not onely saieth it but bindeth it with an othe and it shall not repent him therof that Christ is a priest for euer according to the order of Melchisedech Can you saye for all this that priestes haue no authority to offer him But Chrisostom
hym For when the owtward person ys mistaken and good wyll shewed vnto it the error happening ys quickelye forgeuen and the inward affection ys iustlye considered But lett vs goe further Loth I am here to â—â—pp vp and to open vnto yow the high misteries and secretes of their lerning and the force and strength of their reasons Yet at this tyme the importunitye of them forceth me so to doe c. These be his wordes But I will tell yow Master Iuell if yow will be ruled by counsel and doe as wyse and lerned men haue done here before neuer goe front your purpose and make an end of that which you haue taken in hand And if any be importunate answer them that yow will be at leisure an other tyme and then talk at large of their obiectioÌ„s But now it ys owt of your purpose to intreate of any thing which doth not appertein vnto the masse But contention hath no eares and when al is sett in and vpon the tong owt it must that which burneth in the stomake althowgh it agreeth no better then Germaines lippes whose tongues we see by experience in this world how farr they sound one countrarye to the other Lothe I am sayeth he which is verye seldome in men of hys religion which take it for a great perfection and zeale not onlye to dallie with mens argumentes but also to deface their lyues and to speake the worst they can of the highest priest in Christendom But thankes be vnto God that there ys one shamefast man in their syde And then good master Iuell if in deed you be lothe as you seeme to speake lett all extraordinarie matters passe by and folow onlye your purpose For why will you encumber your selfe with the highe misteries misteries and secretes of their lernyng the masse alone hauing sufficient argument to make .20 Sermons vpon it Well there ys no remedie allthowgh he be lothe to open the secretes of owr lernyng yet the importunitye of them sayeth he forceth me so to doe Wherin althowghe I nothing doubt but that he preached withowt troble and that he myght haue done what he would and haue preached in the lent especiallie of the passion or some matter parterning to pretie withowt bringing of question or controuersie yet lett vs suppose that some one was importunate and lett vs harken how properlye master Iuell doth answer his appetite But remember Sir that yow keepe promys least yow be thought to haue gone owt of your ware for nothing and remember that yow ryp vp and open the high misteries and secretes of their lernyng not skoffyng lyke a benchewhistler but reasonyng lyke a preacher Fyrst then to begyn with the head marke yow well sayeth he and waighe this argument God made two lightes in heauen the greater to rule the daye the lesse to rule the night ergo there be two powers to rule the world the Pope that resembleth the sonn and the Emperor that is less then he and likened vnto the moone This is an argument of theires vsed by Innocentius tertius Syr I pray yow before Innocentius who vsed this argument or conclusion Then I aske whether this text of Genesis was the cause that the Pope should be greater then an Emperor yf you can not tell what to answer to the first you are not skillfull inowgh in owr misteries how great also is your knowledge and reading that before Innocentius tertius yow dare well say that no man euer vsed the same verie argument or similitude And if to the second yow saye that the Sonn and Moone were the cause for which Christians dyd make the distinction betweene Pope and Emperor you maye goe to schoole agayne and lerne yowr Catechisme for any knowledge or vnderstanding which yow haue in secret mysteries whereas before Innocentius dayes the Pope was higher then the Emperor the argument of the Sonn and Moone being not alleaged for that purpose Yf yow were Cicero and for loue of your client would make a pretie lye and meâ—ie to delite my Lord the Iudge and deceaue therewith his circunspection and grauitie the Ethnykes for your so doing might dispense at their pleasure with you and geue that praise and name vnto you that you be a trym felow of a goodlie fyne witt and a pleasaunt and such a one good Iupiter send me might they say at my need but emong Christians in so great a question as the sowle cummeth vnto in open pulpitt a famouse scholar a Bishopp by calling to moue ernest expectation as though he would rypp vp the high misteries of the Catholike faith and to recyte but an argument of Innocentius onlie which he rather for garnisshing of his letters to the Emperor then strength of the similitude in it selfe and by it selfe dyd roundelye alleage furth vnto hym and to make as though that were the best argument and most secret misterie of the papisteâ— it ys not for a sage person matter place or audience Vnto yow M. Iuell if one should talke of this question how much the dignitie of a pope were better then the rome of an Emperor he should neuer alleage Innocentius tertius or the glose Not bycause they are to be contempned in them selues but rather bycause yow doe sett so litle by them And yet it may be proued vnto you all that which Innocentius would conclude by the alluding vnto the sonn and moone which God made at the beginnyng Therefore I doe graunt vnto you that Innocentius argument ys not of great good force against an ethnyke and heretike and yet I save the coÌ„clusion of the church standeth for all that this argument may fall But if it were an high misterie it could not be so easelie lett to faile ergo then yow haue declared or confuted yet no misteries of owre religion Now that there be two states of ruling in the church of Christ it ys plaine by this that the one which is temporall euerye man doth see of the other which is spirituall the psalmist doth propheâ—ie saying in steede of my fathers their â—ounes are borne vnto the meanying the Apostles and Bishoppes their successors them shalt thow apoynte princes and rulers ouer the whole earth And this is proued also by the Apostle commaunding the Bishoppes of Ephesus to take heede vnto them selues and also the whole flocke in which the holyghost hath sett and made you Bishoppes that yow should gouerne the churche of God which he hath purchased by his blond Then how much not only pope or prelate but euerie simple priest ys higher and honorabler then the greatest Emperor of the world not onlie the wordes and writinges of holie men but their factes rather and behauyors doe geue an euidonâ— testimonye As S. Martin being inuited with much a doe vnto Maximus the Emperor his table and hauing the cup first geauen vnto hym that he should begin vnto the Emperor not withstandyng the exceading great feast and honor which was he stowed vpon