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
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
sacrifice is one Now he is one Bishop which offered vp the sacrifice which did make vs cleane the same we also now doe offer which at that tyme beyng offered could not be consumed Yet this which we doe is done in remembrance of that which was done For sayth Christ doe this in remembrance of me we make not an other sacrifice as the Bishopp did but allwayes the same or rather we make the remembrance of that sacrifice Therfor I conclude that not onelye it is readen emong auncyent fathers that Christ his body may be and ys in diuers places offered but that the cause therof is for that Christ is but one in all dayes and places And note here the diuersitie of reasonyng betwixt heretikes and catholikes They say there be many churches ergo by all reason ther must be many bodyes yf Christes verye bodye be on the altar in euery church The catholikes saye with Chrisostome there is but one Christ ergo no absurditie there is yf he be offered vp this daye and to morrow and euery day in euery place in the whole world They by the grosse numbring vp of diuers places would conclude agaynst vs that there must be many bodyes The Catholikes by the beleuing and confessing of one bodye doe grawnt that he is in many places withowt diuision bycause the bodye is but one They begyn at their senses and according to the reason of them they conclude matters of fayth The Catholikes begyn with fayth and afterwardes coÌ„maunde silence and quyetnes to their senses 1 Or that the priest did then hold vp the Sacrament ouer his heade 2 Or that the people did then fall downe and worshipp is with godlye honor 3 Or that the Sacrament was then or now owght to be hanged vp vnder a canopie 4 Or that in the Sacrament after the wordes of coÌ„secration there remayneth onlye the accidentes and shewes withowt the substance of bread and wyne 5 Or that the priest then diuided the Sacrament in three partes and afterward receiued hym selfe alone 6 Or that who so euer had sayed the Sacrament is a figure a pledge a token or a remembrance of Christ his bodie had therfor been iudged for an heretike 7 Or that it was lawful then to haue 30. 20. 15. 10. or 5. masses sayed in one church in one daye 8 Or that images were set vp in the churches to thentent that the people might worship them 9 Or that the laye people were then forbedden to read the word of God in their owne tong Here be .9 questions as it were .9 worthyes not all worth one good poynt For it is vnskilfullie required that of particular thinges any accompt should be geuen which are deducted and may be more deducted herafter owt of the principall conclusion As to shew in other examples how vnlearned peltyng a kind of reasoning this is which he vseth I aske hym where he did euer read in scripture that Christ did crye for his mothers breast or that euer he lawghed or euer dyd were peticote hosen or showes or euer did goe in his mothers errant or by his handy labor helpe forward towardes her finding Which all are credible inowgh bicause he toke vpon hym owr very nature and all yet are not necessary to be wryten Then to come to the Apostles where did he euer read that in their externall behauior they did weare frockes or gownes or fower corned cappes or rochetes or that they did euer cate sodd roste or bake meates or that a company of laye men seruaÌ„tes did folow them all in one lyuerye or that at their prayers they satt in sydes or laye in the grownd or fall prostrate or sang Te Deum or loked towardes the sowth or did weare copes of tissue or veluett with a thowsand more such questions which be verie many and not necessarye bycause they liued and fared vndoubtedlie as occasion and cause serued and they dyd honor God with the best that they had And yf they were not so ryche to bye tissue I think not therfor that they were naked in their seruice and yf the church now hath golden copes they must not be taken away from her bicause of the Apostles pouertie In whose dayes as I neede not to tell what deckyng of the place they vsed where God should be honored so reason geueth that they thoâ—ght nothing to good for him Lett all thinges be done emong you sayeth S. Paule honestlie and according vnto order This is a generall principle with which principle in the Apostles tyme it did agree that all should come in to one place of prayer as in to som vpper chamber lofte or parlar and the same conclusion agreed with Sainct Syluester Sainct Ambrose S. Chrisostomes and other tymes folowing wheÌ„ the quyer was appoynted for the clergye and the bodye of the churche for the layetie In the primitiue church when persequutioÌ„s of Christians dyd so much encrease all blacke apparell did becom the clergie well inowgh but afterwardes when all nations of the world were conuerted vnto Christ and Emperours browght their glory into the church what deadly fault is there yf a Cardinall weare a skarlet robe and a Bisshopp a whyte rochett Not yf perchaunse S Paule did trauell in his iorneys for the most part on fote therfor yow must sett all bisshoppes besydes their saddelles And yf he did pray by the waters syde and in priuate chambers yow must not therefor ouerthrow all churches For the principle is allwayes one that we must doe thinges according vnto order And so the verytye is that Christ hath left vnto vs hys verye bodye in the Sacrament and this is playne by scriptures councells and fathers Which veritye standyng what harme is done in the shewyng of that hygh mysterye vnto the people what difference and matter is it whether it be holden in one hand or two lyfted vp ouer the head or by the turnyng of the priestes face froÌ„ the altar shewed vnto the people which the Grecians doe vse Againe the veritye of his bodye beyng present what beast is he which beleiueth it and doth not worship 〈◊〉 And why myght it not be reserued for sick persons and why not then closed in a golden or syluer box and either be sett vnder a canopye or placed otherwise withall reuerence Or how can he be but an heretike which sayeth not that it is a figure or pledge but onelye a figure or onelye a pledge of hys bodye Then put the case that for lack of lerning or for lack of proufe one could not shew yow examples for those particular questioÌ„s in which yow require to be answered the coÌ„clusion and veritie most playnly beyng proued those other thinges may well folow afterwardes As otherwise yf the matter of a canopye or lyfting it ouer the head or namyng of the heretike which sayde it was a figure onelie if these thinges and such like either were not then or should not be alowed now yet it remayneth
thinges are reuealed and opened which ar knowen to be vnderstode of no other besides vnder the soun O mischeuous prid great madnes furor of vaine glory wisedom of the deuill which mightely hath inuaded their most wicked mindes The exposition of Scriptures which the welbeloued of God hath made did nothing feare them from their purpose the agreable reuerence which their felow ministers vsed towardes Christ did nothing tame their wildnes Thus thē loe the Arrians being so much selfe minded what better remedy might the reuerēd fathers of Nice haue against them then to bring furth the former receaued doctrine and māner to establish that with their decree For if natural reason shall preuaile the Christian faith can not be so wel perswaded or rather it can not be perswaded at all If by Scriptures only the treuth shalbe decided then shal ther neuer be found any end wher both parties alleage the wordes of Scripture for them selues Only therfor tradition custome and māner is that thing which killeth the heretikes hartes and therfore they will not be iudged but by expresse Scripture only and it is the thing which defendeth the Catholike Christians and therfore gladly doe they folow the waies of the auncient fathers VVhich thing is plainly proued by this honorable Coūcell of Nice about which our talke is For as it appeareth by the actes of the same Councell after long disputatiō and learned betwene certaine philosophers hired of purpose by Arrius in defence of his cause and most excellent fathers inspired with the holy ghoste for the vttering of the truth It pleased saieth the history all the fathers vnto one that like as it was deliuered from the holy fathers and successors of the Apostells so they should decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wich is to say the equality of substance in God the Sonne with the Father and prouide it to be put in the Crede of the Church Against which worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and decree of the fathers what did Arrius or any of his sect afterwardes alleage to the reprouing therof And you in the meane time my welbeloued frind N. thinke it not long which is not vnprofitable and chose out the tyme to reade that quietly which the cause requireth that I should write plainly What did the Arriās then sayd I argue against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was their chefest best reason for soth this onely that it was not in Scripture O M. Iuell that your eloquence had not ben born at those daies you would haue stode greatly against them with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let old customes and manners win and preuail But yet you may doe good seruice in these daies to perswade with the multitude of them which take them selues wiser then all other which haue ben these nine hundred yeres and which will beleue nothing but the writen worde and bare letter that olde customes must be regarded and preferred also I mislike not the saying but it agreeth not with your person as I beleue Catholikes may all the company of them alleage truly both scripture and custome heretikes doe pretend Scripture onely and that yet not truly but custom they can neuer alleage at all This we haue receaued from the Apostells and their successors saith the Councell of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in all the scripture saieth the heretike And as euery cuntry is distincted one from a nother by proper and peculiar language so doth the Catholike euer speake after the voice of the Churche and the heretike bableth onely after the letter of the boke Reade you the fifth Chapter of the Tripartite history the fourth boke There it is plaine that Constantin the great did put a chaplaine of his in trust for the deliuery of his testament to Constantius his sonne which chaplaine being in deede an Arrian and hauing accesse to the Emperor and acquaintance with him by occasion of the testament perceauing also the yong Emperor his mind to be vnstable and wauering what persuasion did he vse first of all as you think He saied as Theodoretus testifieth they were to blame which had put the worde Consubstanciall among the articles of the faith And why so which worde saieth he is not writen in all the Scripture Loe here is his greatest reason and such in deed as becometh heretikes most of all Let vs goe yet forward and seke whether any mo heretikes will vse that reason And where shall you more plainly find this matter then where the very pack of them is gathered together In a cōfession of a faith which was made at Sirmium Constātius him selfe being present with to many Arrian Bishoppes after other thinges this decree foloweth As for the worde substance bicause being simply put furth by the fathers it is not knowē of the common people and it maketh a scandalum and offence and bicause neither the Scriptures haue this worde in them it pleaseth vs it should be abrogated and hereafter no mention at all to be made of substance in God bicause the Scriptures diuine do in no place make mentiō of the substāce of the father and the sonne You may see what great price they made of this argument it is no Scripture ergo no matter of faith bicause that in so few lines they doe twise repete the selfe same reason Which vndoutedly was then and is now the very principall but not most surest stay of all vnconstant mindes As in the same boke againe see what a nother cōpany of scismatikes do speake for them selues against the Coūcell of Nice VVe say they which are gathered together in Seleucia which is in Isauria we haue yesterday which was the fifth before the Kal. of Octobre geuen all diligence according to the Emperor his will to kepe straitly the ecclesiastical peace and to thinke earnestly vpon the faith as our welbeloued Emperor Constātius hath cōmaunded according to the sainges of the prophetes and Ghospells and to bring furth nothing besides the Scriptures in the matter of the faith Ecclesiastical This againe doth proue my purpose that it is propre to the heretikes to appeale to the scriptures onely bicause they are quickly condemned by tradition custome and manner To conclude therfor this place Arrius being so proud as we haue said hauing many textes of Scripture for him as he vnderstood them which toke him selfe to be best learned the Councell of Nice defining the cōsubstantiality of God the Sonne with the Father bicause they had so receaued it from the Apostells by their successors the same Councell being allwaies reproued of heretikes for that it defined that matter as an article of faith which was not in Scripture I aske now what it is like that the Councell did meane when it should say Let old customes and manners preuaile Can it well be vnderstood otherwise if the wordes be taken generally as you M. Iuell doe alleage them then after this sort that for as much as heretikes can
beginning it was necessarye to open my eares that the worde of God might entre by that way into my hart so the worde ones by faith conceiued and the hart being now throwgh the goodnes of the holy ghost made as it were great with childe there with all I shall more euidently behold the veritie of God in those mysteries of which it is sayed This is my body if eares and eyes and all sense were stopped then if I should entend the proper actions of those senses But S. Austen saieth in the praiers which we make vnto God we must not chirpe like birdes but sing like men ergo we must not vse an vnknowen tongue Yea with a further ergo we must lerne to vnderstand the English which we read in the congregation which bicause thousandes doe not receaue therfor they be chirpers and not speakers Yet the Englishe seruice doth remaine although euery one doth not vnderstand it Iustinian also a Christian Emperor made a strait constitution that the wordes of the ministration should be pronounced with open voice that the people might say Amen ergo the seruice must be in English yet for al that we say Amen vpon those wordes which we vnderstand not when ther is no mistrust in the faith and honesty of the person which pronounceth them And also if the people saied Amen to the wordes of the ministration which I think to speake more plainly are the wordes of consecration then doth it appeare that they confessed the wordes which the priest did speake to be most true in them selues so that when the priest pronounced these wordes This is my bodye the answering of Amen by the people did confirm it to be so in deed and excludeth quite all siguration and signification of his bodye Touching the second abuse of the coÌ„munion he findeth fault that the Sacrament is not receaued in both kindes of which afterward we shall speke seperatly And in the meane tyme this I say that this obiection maketh no more against the masse then if I should disproue a good dish of meate not for any vnsaâ—orines therin but bicause the good wife of the house for diuers causes doth kepe it away from the seruantes For what is this against the masse that both kindes be not ministred in the which masse both kindes are consecrated and both kindes may be receaued if the masters of the house doe thinke it good Were the law of Mâ—â—â—â—s or the. Ghospell of Christ worthely to be reproued bicause a few onely were suffred to read the law and Ghospell doth the Sonne lese any of his light bicause the cloudes com betwixt our sight and him and kepe his beames away from vs Suppose then that it were most true which is most false that the Bishopes and heades of the church did robbe the people of one part of the sacrameÌ„t shall this robbery be obiected against the masse it self in which both kindes are consecrated I graunt vnto yow M. Iuell that the sacrament hath been receaued and may be receaued hereafter in both kindes what doe you conclude thervpon ergo there is an abuse in the masse Why Sir doth the order of the masse forbed the receauing oâ—der both kindes are not both kindes consecrated in the masse doe not the priestes receaue both Yea but the Bishopes and priestes deliuer vnto the lay people one kind onely They doe it in deede and for iust cawses But a Bishopp or priest is not a masse and the fault of men is not the fault of the seruice Reproue then the Bishopes and speake not against the masse and confesse that the masse is autentike and godly but that the ministers do not folow their boke which I say not as thowgh the Bishoppes and priestes were in deed giltie theyr doinges being grownded vppon most iust causes but to shew that if there were any fault it is yet more rhetorike then reason to obiect that agaynst the masse which apperteyneth onlye vnto the men The third point that I promised to speake of is the Canon a thing for many causes very vain in it selfe and so vncertain that no man can redely tell on whom to father it Loe what a fault here is no man can tell who made the Canon of the masse ergo it is not to be credited As who might doubt whethere the third and fowerth bokes of the kinges were to be credited the proper author of them being vnknowen or as thowgh they were fautles which haue denied S. Ihons reuelations and S. Paule to the Hebrewes bycause it hath been a question whether they were the true authors of those thinges After like maÌ„ner of folly it is saied no man can redely tell what yere of Nero his raigne S. Peter did come to Rome ergo he was neuer at Rome which liberty of babling ones graunted there may be found which shall make this quareling argument and say the histories doe not agree what yeare of his age Christ suffered ergo his passion is not to be beleued wel yet among all them which are named authors of the Canon take him which was farthest of from Christ and see what a foule blank M. Iuells cause must haue Innocentius tertius saieth that it cam from the Apostles that is to high thinketh M. Iuell Goe to then take him which cometh lower that is S. Gregory the first who lyuing within six hundred yeares after Christ it foloweth well that the Canon of the masse is of great antiquitie And now bicause you glory that for six hundred yeares after Christ there can be found nothing against your communion and religion it is easy to nombre that the very Canon of the Masse which you speake most against was in those dayes vsed in the church of Christ. Wherfor if the Apostles made not the Canon them selues yet are you coÌ„founded bicause they made it which liued within six hundred yere after Christ by which yeres you are contented to be iudged But you wil say that some write how Gregorius the third made the Canon and that you beleue that to be most true In deed it is the property of your side to take all thinges at the worst â–ª for otherwise why should you not beleue rather that one Scholasticus made it before S. Gregoâ—â—e his tyme as you vnderstand hym and other also before you no euill men or protestantes Althowgh in deede it is worth the coÌ„sidering whether he meaned some one certaine lerned man whose name should be Scholasticus or els some of the Apostles and scholars of Christ. for his wordes be these in his epistle and answer made in the defence of the order of the masse of his church where coÌ„cerning owr Lordes prayer why it is readen after the Canon It seemeth vnto me an vnseemelie thing sayth he that we shold saie ouer the oblation the praier which Scholasticus or â—ls as I wold translate it which the scholar made and should not saye ouer the bodye and bloud of
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
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