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
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
alleage for them selues Scripture and will not be brought down from their priuat sense to vnderstand those Scriptures as old blessed fathers haue interpreted them that herefor to make an end and to stopp the moâ—thes of all arrogant persons we will and define that old fassions old customes auncieÌ„t interpretatioÌ„s and so furth shal preuail For the question here in this CouÌ„cel was not of custome custome traditioÌ„ traditioÌ„ which should preuaile for the ArriaÌ„ did medle with no tradition or former custome or vsage Neither was the questioÌ„ in coÌ„paring former vsage with some late writers inuention for Arrius would alleage no one mans writing taking him felfe to be better learned theÌ„ all other and if he would haue alleaged his owne authority only that had ben so folishe and diueliâ—he that it was to be reserued for Luther or some other of the priuy couÌ„sell of Antichrist Wherin then was the strife not in those two pointes which I haue named but in this onely that wheras Arrius would be tried by scriptures only and plentifully brought them out for a shew of his defence and wheras vnder the letter of the scripture he vttered his blasphemous sprit and went against the plain traditioÌ„s and lessons of the Apostells and fathers of Christ his Church therfore saieth the Councell Let old customes and maÌ„ners preuaile which is to say we alow scripture and we alleage scripture but after that sort that we must not ne will admit any thing contrary vnto the Apostolike faith receaued for as concerning your text Sir Arrius where you say The father is greater then I am And againe God made me in the beginning of his waies with such like they must be vnderstood as our â—decessors maisters and fathers haue deliuered vnto vs. neither must you bring you in neuer so many places of the old or new testameÌ„t think therfor that you may conclud a sense and meaning contrary to the old faith Away with this pride of yours submit your vnderstanding to the faith of the Churche leue of your new termes of extaÌ„tibus and non extantibus receaue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and coÌ„substancialitie which word although it be not expressed in Scripture yet it is in tradition Consent and agree with the Councell of the whole world These wordes loe and such like doe expresse truly what the fathers should meane in saing Let the old customes preuaile And this being proued to be the very meaning of that worthy sentence what hath M. Iuell doon in setting it before his sermon in the first shew therof is it put there to be laughed at or to be folowed and regarded If to be laughed at the CouÌ„cell of Nice is not so simple a thing If to be folowed why are the Catholikes reproued then for defending auncient traditions and why are the heretikes honored which will haue nothing but â—he bare text onely together with their priuat comment vpon it If customes manners fashions vsages call it as you will if they must preuaile wherfore doe we all this while contend with the Protestantes vpon verities writen and vnwriten vpon traditions and vses of the Catholike Churche Euery boke almost which is of common places hath the question of Scripture and traditioÌ„ moued therin which nedeth no more to be any question you being so well acquainted M. Iuell with the Protestantes and hauing so great credit among them as they lightly can geue to such a person For at one worde you shall end the whole matter perswading them that old customes and fashions must preuaile which in my minde I thinke to be impossible but nothing is hard perchaunce to you for this is clere euen in sight the last and third communion is preferred before the second the second better estemed then the first and if a new one come furth you shall I warrant you see it plainly proued that quite against your will and against the Councell of Nice the old fashions shall not be preferred And this much hitherto I haue saied as coÌ„cerning old customes supposing and graunting that the CouÌ„cell of Nice might vse that senteÌ„ce as M. Iuell alleageth it for a generall conclusion and determination whereas in very dede those wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ar onely mentioned in the beginning of the sixt Canon as concerning one especiall matter about the prerogatiue of the sees of the Bishopp of Antioch and Alexandria and should not therfore be drawen vnto a generall sentence But we shall meet again with M. Iuell vpon this point before the end I thinke and therfore now will I turne ouer the lease and coÌ„sider his sainges and apply som answers and infer so well as I can som obiections against him VVhen so euer any ordre geuen by God is brokeÌ„ or abused the best redresse therof is to restore it againe into the state that it first was in at the begnining If you take the paines leisurly to consider the illation of this conclusion you shall perceaue the wordes of the blessed Apostle vnto S. Timothe the first epistle chapter to haue in these our daies the persons vnto whom they may and must be applied The end of the coÌ„maundemeÌ„t is charite which cometh out from a pure harte and good conscience and vnfained faithâ— from which certen men wandering a side are turned vnto vaine talke coueting to be teachers of the law not vndersâ—anding yet neither the thinges which they speake neither vpon what thinges they make affirmatioÌ„s M. Iuel here in the wordes which I haue recited maketh mention of an ordre geuen by God and of ordre broken and of redresse of the same by retorn to the first institution In whiche sainge can he tell what he speaketh or what and wherfore he affirmeth what ordre geuen by God did he talk of before to bring in the wordes thus when anye ordre geuen by God is broken c. In the third leafe he saith that S. Paule had appointed the Corinthias as touching the Sacrament that they shold all eate and drink together Doth he call this the ordre geuen by God I beleue verely that what soeuer S. Paule appointed the same did come from God as the principall gouernour of his churche But for all that there is great difference betwixt the coÌ„maundmentes expressely geuen by God ordres set by men as ministers of God For with the one kind non can dispence withowte especiall licence froÌ„ God and in the other kinde the heades of the church haue the power in ther owne handes without further question to sett and remoue plant and pull vp as they shal see it profitable for the present state of the churche Wherfore although the blessed Apostle did neuer make such ordres vpon his own head as did not agree with the will of almighty God yet properly to speak an ordre geuen by God is so to be taken that without all exception it must be kept and folowed without speciall reuelation for the
discontinewing of the same ordre And ordres which men appoint may be chaunged again by men What then meaneth M. Iuell by these wordes VVhen any ordre geuen by God is broken and let him plainly also shew wherin the ordre consisted and who did break it The ordre was this as it appeareth by the learned coÌ„mentaries of the blessed fathers vpon that .xj. chapter of the first to the Corinthians On their holy daies and appointed feastes according to an old custome of the Churche the Corinthians did vse riche and poore altogether in coÌ„mon to eate drink and that of common meates and drinkes Which meetinges and suppers were called in the Grek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as other do write bicause of their charitable sitting and eating together Now as S. Austen writeth after the supper ended they did receaue the SacrameÌ„t But as S. Chrisostom thinketh they did first receaue the Sacrament and then sett them selues to supper But were the SacrameÌ„t receaued after or before and to come to Theophilactus again afterward saieth he Dissentions arising among them that meruelous or excellent manner which had much charitie and not a litle Christian philosophy in it was taken away kept no longer of the Corinthians How was it taken away Bicause they did now sitt a sondre as â—che by them selues or kindredes with kindredes or by families or other waies deuided wherby the poore folkes which before did put their handes freely in the riche mens disshes whiles they sat Christianlike at one table together they now poore sowles in deede hungrie were caused to â—itt by them selues had no benefit of their euen Christians plentie With which singularitie of the riche men S. Paule was iustly offended and saied VVhen you com together in one this is not it to eate our Lord his supper For euery one of you doth take his owne supper before and eate In which wordes our Lord his supper is vnderstood as Theophilactus writeth that meeting and eating together of theirs which was instituted and receaued as in folowing of that reuerend and worshipfull supper of our Lord in deed Here vpon now S. Paule studying for the redresse of this ordre among other argumentes by which he would persuade them quietly and without disdaine or murmur to sitt together as they were wont to doe he bringeth in for one principall argument the doinges of our Sauior in his last supper saying I haue receaued of our Lord that which I haue deliuered vnto you and so forth As if he should haue saied more plainly my frindes you doe vse in your meetinges together to kepe separate tables and to put away the poore from you throwgh a certaine coÌ„tempt perchaunce or disdaine of them Which you are much to blame to doe For seing our Sauior in his last supper geuing his owne body to be eaten did not make partes thereof and vnequall diuision that som should haue al and other should goe without and wheras you also do receaue at these present suppers of your owne that very body of his it is to absurd that towardes your neighbours and brothers you should vse this straingenes as though they were not worthy to eate of your bocherly fleshly meate with you or com nigh vnto your tables which aâ— made partakers with you of the body of our Sauior and of the heauenly table Thus then you may see how the wordes of S. Paule depend orderly one vpon an other and what the ordre was with the breakinge of whiche he was offended And wher vpon then doe these wordes of M. Iuell folow I haue receaued of the Lord c. But let vs now yet debate this matter more plentifully The ordre once receaued was that they should make ther common supper all togethâ—r of such meates as they would bring and either before as S. Chrisostom his opinion is or after as S. Austen vnderstandeth it they should receaue the Sacrament Well this ordre is broken But why did you break it o ye Corinthians why did ye lett either enuie disdaine pride glotome or any other vncleane thought so to entre into your hartes and so to take place there that wheras before to the maintenaunce of charitie your tables in the church were common now to the discomforting of the simple and poore ye make to your selues priuate and singular banketes If you seeke onely for good chere you haue howses of your owne meeter for that purpose then the church But if nedes you wil supp in the church after the old fasshion let your meates be common vnto the rest which shalbe there gathered as the old fasshion was We see a manifest disordre and most lameÌ„table som be dronken bicause of to much other be fainte bicause of to litle Do ye coÌ„temne the church of god Do ye coÌ„found make to blushe others which haue nothing But what remedie Mary saith M. Iuell let vs bring the matter to the first ordre geuen correct the abuse by reducinge of the case vnto the first vse thereof Doe so then as you say amend this disordre of the Corinthians tell them what they haue to folow shew forth the trew fasshion and ordre which must be vsed I haue receaued of the Lorde saieth M. Iuell that thing which I also haue deliuered vnto you that is that the Lorde Ihesus in the night that he was betraied toke bread c. But to what purpose is this we haue shewed before that the disordre among the Corinthians consisted cheifly in this that they did one coÌ„temne another and would not sitt together as the old fashion was but make straunge one of another for a redresse herof sayeth M. Iuell in the third leafe S. Paule calleth them back to the first originall and to the institution of Christ from whence they were fallen If this be so tell me I pray you what one worde is ther sownd â–ª in the institutioÌ„ of Christ which maketh for sitting together or sitting a sondre for eating at church or eating at home for particular banket or common supper Christ his institution doth here in consist that He tooke breade he brake breade he gaue it vnto his disciples and saied take ye eate ye this is my body which shalbe deliuered for you doe ye this in remembraunce of me But our talke is about the reforming of a custome which is broken and I aske you how you will amend this separate manner of eating and drinking which the Corinthians doe vse in the churche I know that Christ did take bread did breake it did geue it But answer me how the good Christians were wont to meet together and how they did vse to sitt and eate wheras the Apostle doth â—ind fault with the Corinthians for their disordre of eating in the churche not eating onely of our Lord his body which if they did mistake then the wordes which you alleage of the institution of Christ would serue well for that
purpose but eating of their owne supper which they brought to churche with them When you speake of reducing thinges to their originall and when it is clere that the Corinthians in their meetinges together did not kepe the old custome and manner I looked to heare of you not the institution of Christ what that was but the old fasshions which the Corinthians should kepe as for those wordes of the institution of Christ which S. Paule reherseth they are writen of him not as the originall patern of the reforming the Corinthians disordre but in way of argument as Theophilactus saieth to proue his principall purpose that bicause Christ did not spare to geue his owne body vnto his disciples and folowers therfore the riche CorinthiaÌ„s should not disdaine to admitt the poorer sort of Christians their brethern vnto their table for therin was the blessed Apostle occuped to correct the stoutnes singularitie which the CorinthiaÌ„s vsed then otherwise then it was receaued emoÌ„g ChristiaÌ„s And therfore S. Paule being mindful of his inteÌ„t principal matter he coÌ„cludeth the chapter with these wordes therfor my brothers saith he when ye com together to eate tary and looke one for another If any one be hungry let him eate at home Shortly therfore to conclude this matter truth it is that when any disordre is com into the churche the first ordre from which the fall was made should be reduced The disordre amonge the Corinthians was that they did not charitably coÌ„municate together in their suppers let this be amended the Apostle doth it properly saing Therfore when ye com together to eate tary one for another For so was it at the beginning that the Christians did meere and sitt altogether and eate one of an others meate in their Churches and either after such their meales receaue the SacrameÌ„t or before them All this agreeth well But let M. Iuel amend the disordre and sett euery man in his place Let them be called backe again saieth he to the first originall and to the institution of Christ. Which answereth as rightly to the question proponed as if in a deliberatioÌ„ how the beggars needy persons of England might be prouided for som great clerke wold stand vp solemly declare vnto vs vnto what valew of our currant mony the three huÌ„dred pence would com vnto for which the oyntment that was poured vpon our Sauior his head might haue ben sold for according vnto Iudas his estimation Or as it is more familiar with Englishe eares which is the way to London A potte full of pluÌ„mes Yet doe they glory still vpon the institution of Christ as though those wordes Take eate this is my body doe this in remembraÌ„ce of me did appoint both time and place and vesture and nombre of coÌ„municantes and all thinges which they vse in ministring of their what shal I cal it treuly I can not tell and which the trew catholike churche hath or may vse in the ministring adorning or defensing of the SacrameÌ„t But let it be graunted which is to far absurd that S. Paule did reduce the CorinthiaÌ„s from their disordre vnto the first originall institutioÌ„ of Christ and that he vpon the originall of Christ his institutioÌ„ did coÌ„clude that one should tary for another when they cam to eate How doth it now then so fal out that according to the redresse which the Apostle made after the originall of Christ his institutioÌ„ Christian men bring not their meates to the church and the riche tarieth not for the poore and he which aboundeth geueth not gladly vnto him which lacketh And when they are wel refresshed with coÌ„mon meates then receiue the SacrameÌ„t Yea rather you which appeale so lowdly and rudely to the institutioÌ„ of Christ why do ye not washe one anothers feete which haue so expresse euident a text for it Where is now your originall and where is the institution of Christ if both kindes be not receaued of the laye people O then institution of Christ how far ar we departed from the say they And the same Christ saing I haue geuen you an example that like as I haue done so should you do and washe one anothers feete they are content herein to let institution and originall both goe And so like as bells do sound in diuers mens eares diuersly and diuersly in one selfe same eare as the mind is affected so Scripture and custome are made to sound in these mens fancy euen as their 〈◊〉 is to haue this or that opinion to goe forward When it pleaseth them 〈◊〉 the bells shall goe VVith customes of pâ—â—matiue churche examples of good men testimonies of blessed Doctors And when so great a sound doth troble their studie then loe it pleaseth them to haue one bell onely to ring VVith nothing is to be beleued without expresse worde of Scripture But now let vs goe further It was to be hoped for so much as the glorious light of the Ghospel of Christ is now so mightely and so far spred abrode that no man would lightly misse his way as aâ—ore in the time of darknes and perisshe wilfully I could not but note this senteÌ„ce bicause it conteineth so great a bost and so small treuth in it For where is the glorious light of the Ghospell now so mightely and so far sprede abrode and what calleth he the darkenes of the time afore many new found landes the wild Indians are come to the faith of Christ in our daies but had protestantes and heretikes the ministery therof or els religious men monkes friers with other such of the catholike church how many partes of Italie of Spaine of FrauÌ„ce of Germany of â—laundres of other contries of Europe doe acknowlege this glorious light which he talketh of Yea what one city can he name in the which it is mightely blased abrode Frankford doth it wholie agree within it self in one faith Geneua is it wholy ouershadowed with this counterfaict light In England or London or in Sarum vnder his owne preachinges is the Ghospell gloriously and mightely spred abrode The kingdom of the Ghospell of Christ is in mens hartes and then of how many hartes is M. Iuell assured of those very contries which are taken to incline to the new lerninges three partes or more shalbe â—ownd in harte and will Catholikes And yet graunt him that any one citie is alâ—ogether turned from Christ and his church so that no one Papist in harte shal there remaine by by is the Ghospell mightely and far spred abrode There is no more but one Ghospell but of Ghospellers more then sixe kindes in euery contrie which the glorious light of the Ghospell hath now oueruewed M. Iuell him self doth he know any one to be of the same faith of which he him self is if he agree in all pointes with any other how cometh that to passe either thei haue one master which kepeth them both vnder correction
of my way to the mount Tabor if I were in the furthest and wildest places of all Egipt Bicause they wil trust none but theÌ„ selues and their owne wittines and as them selues shal cast the way so will they heare by leisure what old good fathers do say but yet will they folow their owne inclinatioÌ„ this being inowgh with them all for the most parte that my mind and sprit geueth me this should be the way ergo this is likely to be the way And again the sprite of God is not in the great scholars and high Bishops or rulers of the world ergo happy are we the poore and ignorant which haue neither lerning neither authority M. Iuell complaineth that som there are this day which refuse the coÌ„munion and runne headlong to the masse wheras the holy coÌ„munion is restored to the vse and forme of the primatiue church to the sam ordre that was deliuered and appinted by Christ. and after practised by the Apostles and coÌ„tineued by the holy doctors and fathers by the space of â—iue or six hundred yeres throughout all the catholike church of Christ. without exception or any sufficient example to be shewed to the coÌ„trary I could make short and say all is lies And truly to make short in many places I shal be constrained the matter doth so increase together with a iust indignation Which if I should folow to the vttermost I might write a great volume and yet not com to the end But as for saying al is lies without prouing of it althowgh my negatioÌ„ be as free for me in familiar writing as his affirmation is for him in open pulpetes and preaching yet bicause I need not to vse such extremity I will proue that all together it is falsely aâ—owched which he writeth in this forsaid sentence For how first doth this coÌ„munion agree with the ordre that was deliuered by Christ yea rather what ordre of celebrating did Christ deliuer which yow can tell of Christ did sit down with his twelue and after the paschall lambe eaten he arose again he put of his roobes he girded him selfe with a linnen cloth he poured water into a bason he wasshed his Apostles feet he satt downe again he preached he toke bread he blessed it he brake it he gaue it saing this is my body which shalbe deliuered for you And likewise he toke the chalice and blessed it as the Ghospell testifieth and at the last many godly and comfortable lessons being geuen and grace ended he saied to his disciples arise let vs goe hence I. there any more abowt the last supper of Christ that you can tell of But how many thinges more and how many thinges lesse hath your ordre in the communion book What Scripture haue you for the linnen faire cloth vpon the communion table Where hath Christ deliuered vnto you that the preist shall staâ—d at the north side of the table Where found you the praiers collectes exhortations coÌ„fessions knelinges doune standinges vp and such other fashions as the coÌ„munion book hath prescribed I speak nother of nor on as coÌ„cerning the goodnes and allowance of these thinges but onely I aske where you had these ordres of Christ For these be your wordes that The communion now is restored to the same ordre that was deliuered and apointed by Christ. Now as you haue many thinges more in your communion then euer you can proue by expresse Scripture that owre Sauior vsed in his last supper so haue you on the other syde many pointes lesse then yow owght to haue by any dispensation if Christ were your perfect example For Christ our Sauior as he was at supper with his disciples first and formost toke bread And how dare you to make your boste of the exact folowing of the Lorde where as you be ashamed to take your coÌ„munion bread in to your handes I will not presse you with the question whi you doe not communicate at supper tyme which one might thinke that you would cheifelie doe being such obseruars and kepers of the actions and procedinges of Christ but this so reasonable and coÌ„sequent point that I meane he which intendeth to worke about any matter shold take it vp in to his hand and this thing which Christ hym selfe hath willed vs by his example to do in taking of the bread which he minded to consecrate in to his holie and reuereÌ„d handes why do not you remember to folow and why geue you not furth a general iniunction that euerie minister shal kepe that ceremonie and maner For although you M. Iuell as I haue heard saye doe take the bread in to your handes wheÌ„ you celebrate solemply yet thousandes there are of your inferior ministers whose death it ys to be bound vnto any such externall fasshion and your order of celebrating the coÌ„munion ys so vnaduisedlie conceiued that euery man is left vnto his pryuate rule or canon whether he will take the bread into his handes or lett it stand at the end of the table Lett it therefore be well marked that first of all you either forgett or neglect or be ashamed to folow Christ in taking of bread in to your handes It foloweth in the Ghospel that Christ dyd blesse but what dyd he blesse vndowbtedlie that which he toke in to his handes And why then doe not yow folow Christ in this action abowt the sacrament or leaue craking that you haue brought your coÌ„munion vnto that perfect forme and absolute at which Christ left it vnto vs if you will appeale in this place vnto the Iewes in whose tongue blessing ys commonlie takeÌ„ for thankes geuing you must then expound vnto vs what thankes Christ dyd geue vnto the breade For the accusatiue case which is gouerned of the verbe Benedixit he blessed ys not Deum or Apostolos that is God or his Apostles but panem that is bread Therefore he blessed the bread and dyd not thank the bread no he dyd not praise the bread in which sense benedicere to blesse ys oft tymes taken For how could that holie mynd of his which alwaies was occupyed vpon highe matters and which then was most especiallie fullie and excellentlie directed vnto the making of vnspeakable misteries intend the right seasonyng or well bakyng or fayre lockyng or any other thing worth the praising in that bread which he toke in to his handes yf you would or could for your curst stomak greatnes of hart folow with quietnes and charitie the example and maÌ„ner of the wholie catholike church you shold make the signe of the crosse ouer the bread and think that Christ hys blessinge of that creature ys wel so to be vnderstanded But as though a thing were the worser for the signe of the crosse made vppon it or as thowgh Christ in blessing of the bread blessed it not in deed but rather blessed thanked his father so you â—lee by all meanes possible from all such
action and gesture which might seem to cōmend this bread vnto vs and you haue rather chosen to leaue owt all māner of blessing then you would be bound to ceremonies and come within order and canons But whether this agreeth with your crakes and bostinges that you haue brought the supper of the Lord vnto his first order and perfection which you for all that do not blesse the bread as you should haue lerned by Christ his example and paterne lett any man iudge which hath but meane reason and vnderstanding Further more it is in S. Luke that lykewyse also the chalice vnderstand Christ gaue Which word likewyse I note bycause it importeth that there was a certaine especiall manner which our Sauior vsed in taking and geuing of bread the which he obserued in taking and delyuering of the chalice And reason vndoubtedlie geueth it that he which at other tymes vsed most solempne and reuerend gestures as in the feeding of fyue thousand with fyue barley losses and two fisshes and in the raysing of Lazarus he vsed blessing lifting vp of eies and lowd speakyng would not in such a tyme and towardes such a purpose either vse a common attentiō either a cōmon expressing of his intention especiallie where as the disciples with whom he turned in at Emaus knew him in the breaking of bread bycause he did it after such a diuine and solempne ceremonye as was not vsed of any other such was his grace therein and his ordenance O Lord how affectuouslie did he take that bread from the rest which was vpon the table of the which bread he appoynted to make his owne pretiouse bodye How reuerentlie did he looke vpp to heauen How hartelie did he thank his father How abundantlie did he blesse and halow the bread either by vsinge the playne signe of a crosse or by some other expressing of his goodnes which he woulde to come vpon that creature How attentiuelie did he break it How hartelie did he bid them to take it How louingelie did he geue them to eat it how mightelie and vnspeakablie did he turne and conuert it Lyke wyse also he toke and gaue the calice Surelie if there had ben no matter in the taking and handeling of it neither the bread I beleue neither the wyne was so far frō him but that he might haue poynted vnto them with his finger or looked at the least way vpon them saying Take ye and eate ye this is my bodye this is my bloudd Yet to declare the singulare working of his which is doone in the bread and wyne and to make vs the more attent and close in mynd by the folowinge of his owtward gestures he toke it separating it as it were from the reste of the lyke graine he blessed it by some speciall signe or sanctification such as is not for our common meates he brake it to represent misticallie the visible tearing of his bodie which the next day after folowed He gaue it to make thē one togeather with hym not by faith onlie and charitie but in verye flessh allso and bodie He saied This is my bodie this is my bloud to teach them a true faith in those misteries and to confirme and establish vs against the obiections which either heretikes or our senses doe make to the discrediting of the Sacramēt and to cōclud he said Doe this in remembrance of me by which he gaue full authoritie of consecrating vnto Priestes and willed them to folow his example But can you now M. Iuel proue that you keepe all these thinges in your communion Remember I pray you the order of it and consider that the bread and wyne are layed downe vppon your table where it pleaseth the sexten or the parish clark to sett them And when the tyme of consecration if all thinges dyd procede rightlie cummeth your booke apointeth no takyng no blessing no directing of the mynd to the bread But lyke as a man should tell a tale so the minister reciteth onlie the wordes of the Apostle and when all is quicklie doone he taketh the vncōsecrated bread hymselfe and geueth it to other willing them to be thankfull and to feed vpon Christ in their hart In so much that if a straunger should come in the meane tyme whiles you be at your cōmunion he might wonder why at the end you make so much of that bread and cupp of wyne with which all the seruice long before you seemed to haue had so litle to doe or nothing For neither by taking neither blessing neither direct and intentyue lookyng it appereth that you work any thing in the bread And all this not withstandyng haue you browghte back the cōmunion vnto that state and perfection in which Christ delyuered it vnto his Apostles May you not be ashamed of your vanitie which crake of the folowing of Christ and condempne his holie Catholike church your selues neither takyng neither blessing neither cōsecrating the bread and wyne as Christ hymselfe did in his last supper shew vnto vs Well M. Iuell this is one fowle lie of yowres Ther foloweth an other namely that you haue the same ordre which was practised by the Apostles But it appeareth not either in the Actes of the Apostles or any of their epistles what ordre of cōmunion they had In the Actes of the Apostles it is writē that they did breake bread in their houses and agayn that after the Apostles had fasted and sacrificed they sent furth S. Paule and Barnabas to fulfill the holy ghostes cōmaundement and to preache abrode the Ghospell But of the ordre which they vsed in breaking their bread or in their sacrifices nothing is declared precisely Again vnto the Corinthians the blessed Apostle writeth what he receaued of our Lorde and testifieth therin the verity of the sacramēt but of the ordre which is to be obserued he speaketh so litle that he endeth that matter with these wordes As for the rest when I come my selfe I wil set in ordre here be loe two foule ones past ther foloweth the third which hath many other vnderneth it And that lie is that the holy cōmunion is restored to the same ordre which hath been cōtinewed by the holy doctors fathers one for the space of .v. or vjC yeres two through out all the whole Catholike church of Christ three without exception or sufficient example to be shewed to the cōtrary fower yet are there some this daye q he that refuse it which is also the fifthe lye if he take this worde some for a small some Bicause in dede ther be very many persons which do refuse it and would gladlie runne to masse if there were anye But now to shame all these lies I will bring furthe a few exceptions by which I shall euidently proue many thinges yet to lacke in the Cōmunion of the ordre which in the primitiue church was vsed First of all you should torne your face
towardes the East in your coÌ„mon prayer As it doth appeare by S. Iustin the martyr .118 quest Bicause saieth he we should reserue the most honorable thinges for God and by all mens iudgement where the sonne riseth that is the worthiest part of the wordle The same also is proued by S. Athanasius quest .37 Which alleageth for that purpose the testimonies of the Psalmes and Prophetes in answering to a Iew for the answering to a Gentil he saieth that bicause God is true light therfor we loke towarde the sight created and doe not worship the light it selfe but the maker therof Thirdly to a Christian this he answereth saing For this cause the most blessed Apostles did make the churche of the ChristiaÌ„s to looke towardes the East that we looking vnto Paradise from whence we haue fallen I meane our old coÌ„try and land shold and might desire our God and Lord to bring vs back thither froÌ„ whence being cast out we are in this banishement And of this iudgement also S. Basil the great is And saieth It is a tradition of the Apostles And with these agreeth S. Austen sayng when we stand to pray we torne vnto the East And why therfore is not this ordre kept in the communion boke but expressely rather it appointeth the Priest to stand at the north side of the table Is this your continewing in old fathers and doctors orders that yow be assured no example can be shewed to the contrary of that which you doe if you say the standing maketh no matter suppose it to be so wherfore then did you not let thinges stand wheÌ„ they were wel or why do ye crake before ignorant people that you hauâ— the same ordre withowt example to the coÌ„trary which was in the primitiue church and fiue or six hundred yeres after vsed Thus first then you stand not rightly no more doe ye in the rest accordingly For where is the water which you should mingle together with the wine in consecrating the chalice why keape you not this auncient approued and receaued ordre S. Alexander Bishope of Rome the fifthe after S. Peter saieth Neither wine alone neither water alone but both mengled together ought to be offred vp in the chalice of our Lord. as we haue receaued of our forefathers and reason it selfe dothe teache bicause both they are readen to haue gusshed out of his side when he suffred his passion Item the third Councell holden at Carthage forbideth that any thing els be offered then our Lord him selfe hath deliuered and appointed that is to say bread and wine mengled with water Again S. Cyprian in one whole epistle greatly rebuketh them which offer vp water alone or wine alone Bicause he saieth that our Lorde appointed it so that water and wine should be mengled both together to signifie the ioyning of Christ and his Church in one For many waters do signifie in the Apocalipse many people so that water mengled with wine doth well represent the people tempered together and vnited with Christ. How say you be not these witnesses sufficient inough they are within the fiue huÌ„dred yeres which M. Iuell geueth vs leaue to considre if perchaunce we may find any exception to the contrarye that the ordre in the Englishe communion is not according to the perfect example of that which it should be I aske yet once again why the minister of the holy coÌ„munion is not commaunded to make the signe of the crosse when he should consecrate This also was an old custome For in S. Iames and S. Basiles masse there ysâ— a proper place and tyme before sacring as we haue called it in which the preist doth make the signe of the crosse vpon the bread and wyne And Tertullian sayeth that in his tyme it was a generall custome to make the signe of the crosse in the forhead at euerie comyng in to the house at euerie going furth in puttyng on theire apparell in sittyng downe at the table at candelltyde at beddtyde How much soner then dyd they vse that signe in holie misteries S. Chrisostome also an awncient father the head sayeth he ys not so much decked and set â—urth with a royall crowne as with the crosse All men signe them selues with it â—mprinting it in the most noble part that we haue For in the forehead as it were vpon a piller the figure thereof ys daylie made so lykewise in the holie table so in the makinge of preistes so againe with the bodie of Christ in the misticall suppers that signe doth florishe Vnto these .11 fornamed witnesses lett vs take a therde verdict of the blessed S. Austyne which iudgeth of the crosse in this wyse that except it be putt vnto either the forheades of the faithful either the water with which thei are regenerated and borne againe wither the oyle with which they are anointed either the sacrifice with which thei are norished none of them all ys well done What then shall we saye yf M. Iuell hath not thorowghlie readen these awncient doctors how hardie and hastie was he in reporting that his communion and his felowes ys restored to the forme of the primitiue church deliuered by Christ practised by the Apostles coÌ„tinued by the holie fathers and if that he hath readen the holie fathers and yet coÌ„tempneth their sayinges what credit is to be geuen vnto his preaching which plaieth the hipocrite so notoriouslie But lett vs make other exceptions In the primitiue church altars were alowed emong Christians vpon which they offered the vnbloudie sacrifice of Christ his bodie Saynct Paule manifestlie saying we haue an altar of which they may not eate which communicate with Idolls The councell also called Agathense hath decreed it that Altars should be halowed not onlie with the anoynting of holie oyle but also the blessing of the preist Yet yowr coÌ„panie M. Iuell to declare what folowers thei are of antiquytie doe accompt it emong one of the kyndes of Idolatrie if one keepe an altar staÌ„ding And in deed yow folow a certayne antiquitie not yet of the Catholykes but of desperate here tikes As Optatus writeth against the Donatistes saying what ys so wicked theewish as to break to rase to remoue the altars of God vpoÌ„ which once you did offer Now if you be of no affinitie with the Donatistes answer for the pulling downe of altars what sprite it was which moued you there vnto Againe in the primityue church incensing at masse was of most holie men alowed witnesses hereof are S. Iames in his masse saying O Lord â—hesu Christ c. purge vs from all spot and make vs to stand pure at thy holie altar that we may offer vnto the a sacrifice of prayse and receiue of vs thy unprofitable seruaÌ„tes this present perfume for a sweet sauor c. S. Denise also ys a witnes which emong other thinges write coÌ„cernyng the order of church seruice in his
dayes telleth How the Byshop after he hath ended his folie praier vpon the diuine altar beginneth at it to burne incense so goeth rounde about the whole church An other witnes to lett goe the liturgies or masses of S. Basile and S. Chrisostome shal be S. Ambrose which in his coÌ„templation of the comyng of the Angel vnto the highe preist Zacharie sayeth And I wold to god that whiles we inceÌ„se the altars and bring sacrifice thither the Angel shold stand by vs and geue hymself to be seen of vs. Now these testimonies M. Iuell being gathered out of the fiue huÌ„dred yeres after Christ you were not so wyse vndoubtedlye as you were bold in saying your coÌ„munion to be of that forme and fashion which the Apostles delyuered and their next folowers receiued Furthermore in the primityue church goodlye tapers and lightes were vsed how read you in the old doctors were they not If they were how be you not a shamed of the darknes which is generallie in you and your coÌ„munion If you can find no mentioÌ„ of lightes in any good auncient doctor read then S. Augustyne in his sermons vnto the people declaring what is the best kynd of vowe and vttering by that occasioÌ„ the manner of good folke in his time of whoÌ„ some did vowe oyle some wax to keep light in the night some a pall or robe c. Which although he aloweth yet these are not the best vowes sayeth he Read also Paulinus which vpon S. Felix holidaye sayeth Clara coronantur densis altaria lychnis The altars bright Are rownde I dight With lampes thick sett and light Read to be short S. Hierome and not onlie read but regard hym Read what he iudgeth of Vigilantius and read what the heretike VigilaÌ„tius iudged of churchlightes and tapers Did not he lyke a singular and blind Protestant all be it such then were not called Protestantes but knowen well inowghe by the bare name of heretikes but did not he iest tawnt at the maÌ„ner of Catholikes askyng them whi they lighted tapers at myd noon the sonne faire shinyng and askyng further whether the martyrs which dwell in heauen neede any of our tapers which tarye on earth Whose madd brayne for theis and other lyke sayinges S. Hierome noted to require some cure and remedie and emong other thinges he answereth Vigilantius with these wordes Neither Christ needed the oyntment which Marye Magdalene powred vpon hym Nor martyrs the light of tapers and yet that woman did that thing in the honor of Christ and the deuotion of her mynd ys taken and who so euer do light tapers they haue theire reward according to their faith Agayn Thorowgh all the churches of the East when the Ghospell ys a reading the tapers are lighted euen when the sonne now shyneth Not trulie to putt darknes awaie but to shew furth and declare a token of ioye and gladnes For this matter therefore M. Iuell I will leaue you vnto holie S. Hierome to see whether you and he in this â—â—ynt can agree any thing togeather and whether he can patientlie suffer you after so euident customes to the contrarie to crake that you haue browght the communion vnto that forme which it had at the begynnyng Shal I make any more exceptions against you or haue I sayd to much allreadie for your profite and credite emong the ignorant Many surelie wil think and saie vnto them selues that if my Lord Iuell preached these thinges in open pulpite he was well aduysed before what he would saye and vndoubtedlie he hath how to answer how so euer these papistes alleage the Doctors Which felowes verilie haue to greate an opinion of the man and they may seeme to offend of purpose which wil not see most manifest thinges and such which are coÌ„prehended by the owtward and carnal senses Many heresies of old were verie subtile and of much shew of vertue in so much that right lerned and good men might haue ben deceaued in them but the heresies of this tyme are for the most part all so grosse so vnreasonable so vnnatural so folish so much crakyng so litle performyng that it ys a wouÌ„der how any man of coÌ„mon sense doth preferr the new before the old religion For to note .ij. pointes more which the church obserueth as delyuered by the Apostles and which the coÌ„munioÌ„ boke hath not in it for all the bost that is made of it what honest hart can abide to here those bolde wordes that the coÌ„munioÌ„ is restored to the vse and forme of the primityue churche when he shall perceaue that praying to the Sainctes and praying for the dead which the new Ghospellers do vtterlie neglect was generallie of old obserued Is it not sayed manie tymes and oft in S. Basils masse lett vs commend our selues one an other and all owr life vnto Christ owr God hauing in memorie owr most holie and vndefiled ladie the mother of God and allwaies virgin Marie with all the Sainctes Doth he not make an expresse mention of owr ladie of S. Ihon the Baptist and of the sainct whose memorie is kept that daye in the churche sayinge QuoruÌ„ postulationibus visita nos at whose praiers and requestes visite vs Doth not Chrisostome in this article agree with Basile the catholike faith O Michael saieth he which art the cheife captaine of the heauenlie armie vnworthy we beseech the to defend vs by thy intercessions vnder the shadow of thy wynges Agayn O ye Apostles do your message vnto owr mercifull God that he may geue vnto owr sowles remission of sinnes The lyke praier he maketh in effect vnto S. Nycolas and to all the sainctes And whereas holye Sainctes and Martirs are mentioned in the rest of the masse especiallie yet thei are at the tyme of oblation for it is great honor to them to be named when their Lord ys present wheÌ„ that death ys celebrated and that dreadfull sacrifice and vnspeakable sacramentes Which was so ordinarie and common a matter that S. Augustine in few wordes sayeth It is well knowen vnto the faithfull at whatâ— place the martyrs and religiouse women or Nunnes departed are rehersed at the Sacramentes of the altar And agayne that we vse not to offer sacrifice to Martirs but that in that sacrifice which we offer vp vnto God the martirs in their place order are named Yf yow aske to what purpose the catholike and true coÌ„munion should vse the inuocation or namyng of martyrs althowgh it be argument sufficient against your coÌ„munion that it foloweth not the lyke maner which we find to haue ben receiued in the awncient churche yet to yelde much herein vnto you I say either with Chrisostome in the place forenamed in the that it is the Martirs honor to be remeÌ„bred in the presens of their lorde his pretiouse bodie Or I saie with S. Augustine applying that to our purpose speciallie which he spake generallie of all
Martirs that the Christen people doe keepe the memories and commemoration of Martirs with a religiouse and deuoute solemnitie bothe to stir vp in them selues a folowing of them and also to be made partakers of their merites and to be holpen by their praiers But the practise of the primityue Church beinge euydent althowgh the cause of it were not knowen whi vse yow not in yowr communion an ordinarie inuocation of holie sainctes Now if in all other thinges no oddes betweene yow and the true church might be espied yet the praying for the dead was in the primityue church so laudable and in yowr religion it ys so hated that except before iudgemeÌ„t be geauen yow alter in that poynt yowr communion no reason can beare it to be Apostolike Consider by your selues S. Basiles and S. Chrisostomes masses whether peculiar and proper mention of the dead be not made in them to obtaine God his mercie for them Remember that S. Augustine desireth his brothers and fathers tho priestes which should reade of the death of his mother to pray for her at the altar And if you will be loth to turne to these places and to consider them accordinglie I will pardon you of that labor trusting that one testymonie will be sufficient vnto you which seeke nothing but trueth and are readie to folowe better councell The testymonie is Sainct Chrisostomes It hath not ben decreed for nought by the Apostles sayeth he that in the celebration of the venerable misteries a memorie should be made of them which haue departed hense For they knew that much vantage and profite did come herebie vnto them c. So manie poyntes therefore considered which we find vsed in the primityue churche and which we lament to see contemned in your vpstart church can you for shame of the world either not folow that if you know the state of it or if you doe know litle of it so boldlie compare your selues with it You say that whithout exception and authoritie to the contrarie you haue the same order and fasshion which was practised in the auncient church thorough Christendome and I doe shew you now half a skore of iust exceptions of noe small maters or hard to find but great and easie to be perceiued Who therefore might in this place and vantage against yow geue for God his sake which is trueth a iust and free sentence betweene vs and you Who might graunt forth inquisitors and Iudges to sitt vpon it which of vs two doth folowe the church and which of vs two doth belie her how long is it that men halt on both sides If our Lord be the God folow hym if Baal be folowe hym If Iuell say trueth lett the Catholikes contynue in their infamie if the Catholikes proue hym a lier goe vpright and halt not with a false legg This coÌ„munion of yowrs M. Iuell is no more lyke the masse office or seruice which the Catholikes vsed in the first fyue hundred yeares after Christ then a fowre crabb is lyke a sweete orenge But as some man might folishlie say of an other he is lyke King Arture the famouse bycause he sitteth at a rownd table or hath perchaunse some part of a gesture which as he hath readen in Chronicles becummed King Arture verie well whereas in all kynd of manlines he is more neerer a ducke then a duke so that I may be quietlie suffered to coÌ„pare thinges simple and temporall with those great matters and euerlasting these obscure Protestantes bycause they presume all of them to receiue vnder both kyndes as Christ did vnto his Apostles onely deliuer them both as teaching them how to celebrate that daylie sacrifice and bicause they will not receaue except they be a company of them together loe say they we be the folowers of Christ and his Apostles and of the primitiue church as far as fiue hundred yeres goe for there we leaue them and we haue the light of the Ghospell after so long a night of nine hundred yeres and more and our ordre of the holy communion is the same which Christ deliuered o good brothers and the Apostles receaued and the Doctors and Fathers continewed without any exception which can be made to the contrary Wheras in deede you may see in how many and how principall thinges they forsake quite the true ordre of the primitiue church But shall they be so suffered for euer True it is the Sacrament is an holy thing the ordinance of Christ the mystery of our saluation Yet is there nothing so good no ordinance so holy no mystery so heauenly but through the foly andx frowardnes of man it may be abused From this place forward many leafes together he proueth that thinges may be abused and reckoneth vp certein abuses which haue chaunced about the SacrameÌ„tes and if I take him â—ardie but in one he must be gilty in all bicause he alleageth all with like faith and integritie and willeth him selfe to be takeÌ„ as he is if he be found ouercom but in one thing onely First then as concerning those which did baptise the dead they ar well reproued in the third CouÌ„cel of Carthage the sixt canon But here by the way I note one great vnreasonablenes in those men which at their pleasure to serue their turne doe alleage Councells and will not yet obey the canons of the same Councells The 17. canon of this very Councell of Carthage forbeddeth that no strange women that is to say none but either mother grandmother Aunt by the father or mothers side sisters and brothers or sisters doughters either such as wer of household before they toke ordres but besides these none should dwell together with the cleargie And now priestes doe take not onely strangers to their household seruaÌ„tes but also to their chambre and bed felowes The .27 CanoÌ„ coÌ„maundeth water and wine both to be vsed in the sacrifice The .36 forbeddeth vtterly that any priest shold coÌ„secrat holy oyle for that was reserued to the Bishop only with whose leaue the priest might coÌ„secrat virgins But in these quarters of the world nother water in sacrifice nother oyle nother virginitie with coÌ„secration therof is alowed of the ProtestaÌ„tes Reason truly it is to take a mans whole tale and not to mangle an auncient CouÌ„cell Which Councel if they do not creditt why then doe they bring the testimony of that Councell for profe of their purpose against which they bere false witnesse that it is not to be folowed But to let this matter to passe A great abuse is attributed vnto Tertullian and Sainct CypriaÌ„ his tyme a thousand foure hundred yeres agoe that the Christians toke the Sacrament home with them This was â—aieth M. Iuell an abuse and therfore it was broken But who did break it tell vs It was broken saieth he and how doe ye proue this to be an abuse it was an abuse saieth he And I say it was not and why not my nay as good
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
to most shamefull death reignyng at the right hand of God his father and present among men vpon the altar Stick not therefor I say vnto the body lett not your thoughtes and desires rest in the flessh onlye but goe hyer by your faith and coÌ„sider that blessed sowle of his so chast patient wise charitable bright glorious and yet hyer and hyer in to the very heauens and aboue all heauens beholding and wondering how the maker of them all whom thowsand thowsandes and ten hundred thousand thousands do wayte vpon ys present here for vs to be receaued of vs and to incorporate vs in to hym selue This loâ— haue I spoken more largelie bicause M. Iuell hath no other way to answer S. Augustine but to declare as we denye it not vnto them but which thei haue lerned of vs that we must ascend with our hartes in to heauen and there honor Christ. Which being most true and grawnted vnto hym he doth vntruly and ignorantlye to say that Christ is not to be honored also in earth in the sacrament of his very bodye and bloud bycause he is to be honored in heauen For we doe not diuide Christ and make one Christ to be in heaueÌ„ an other to be on earth one bodye in heauen an other in earth but men worshipp hym in heauen one God and the Angells worshipp hym in the Sacrament here on earth as S. Chrisostome proueth And men worship hym as he lieth vpon the altar and Angells worship hym as he sitteth at the right hand of God his father And so both Angells and men doe worshipp Christ both in earth and in heauen and that not with two kindes of honors one for holy dayes an other for working but with one salfe same honor and worship The protestants wold be seen to say much when they appeale so often to heauen and receaue Christ sitting at the right hand of God as who shold saie the papistes myndes goe no hyer then the priestes handes when he sheweth the SacrameÌ„t vnto them And when they haue supposed that this is true then loe they triumph in recityng S. Chrisostome S. Augustyne S. Hierome and then are they sorye that old holie fathers be not regarded But the answer vnto them is readie that they haue saâ—ed therein very well but nothing to the purpose for Catholykes doe beleue that they must lift vp their hartes and seeke for Christ in heauen and worship hym at the right hand of his Fatherâ— but protestantes denye that Christ is reallie present in the Sacrament or that he is to be worshipped therein which I shal disproue a litle more S. Augustyne vpon the .21 Psalme The riche of the earth sayth he haue eaten also the bodye of their Lorde but they haue not been fulfylled as the poore men were in folowing of Christ but yet they dyd worship hym Now M. Iuell coÌ„fesseth that where we eate Christ there we worship Christ. ergo these riche men of whom the Prophet and S. Augustyne speak which did eate Christ on the earth did worshipp hym also on the earth for in heauen they did not eate hym bicause they folowed hym not as the poore did which worthelie did receaue hym Again how could the gentyles haue misreported the Christians in the primitiue church for honoring of Ceres and Bacchus the false goddes ouer bread and wyne except they had geuen some argument thereof in deed by reason of honoring Christ in the SacrameÌ„t For if an Ethnyk shold behold a Christian after grace sayd to eate his meate sauorlie and soberlye he could not think that he worshipped Ceres and Bacchus therein But when the panymes hard saye that the Christians dyd eate the flesh of theyr God and when they could see nothing but bread and wyne which were receaued with all reuerence and deuotion they might not saye that is was onlie bread bycause of the honor which at the presence thereof the Christians exhibited vnto it and they could not saye it was the bodye of Christ bycause that being yet infydells they were not instructed in owr misteries it remayned then to think and to report that vndoubtedlie Christians dyd worshipp Ceres and Bacchus Which proueth that the Sacrament was then adored and worshipped Besides this it ys gathered owt of the same blessed Doctor that we doe honor thinges inuisible I meane flessh and bloud vnder the forme of bread and wyne whiche we see And we doe not take these two kyndes after lyke sort as we dyd before the consecration whereas we confesse faythfullie that before the consecration it is bread and wyne which nature formed but after the consecration it ys the flessh and bloud of Christ which blessing hath halowed But yet for all those testimonye what sayeth M. Iuell It is a verie now deuyse quod he and which as it is well knoweÌ„ came but latelie in to the church about .iij. hundred yeares past Honoâ—us being Bishop of Rome and coÌ„maunding the SacrameÌ„t to be liâ—â—ed vp and the people reuerentlie to bowe downe to 〈◊〉 After hym Vrbanus the fowerth appointed 〈◊〉 holydaie of Corpus Christ c. Threâ— hundred yeares are 〈◊〉 but a very litle 〈◊〉 with â—ow when we â—alke of the adoration of the sacrament but if we come to the glorious setters furch of the new fownd Ghospell thirtie yeares lacking 〈◊〉 〈◊〉 computationem Eccelesiâ— Anglicaâ—â— doe â—â—â—ke a greaâ—â— antiquitie And then 〈◊〉 or after hym Zuinglius must be named fathers and Apostells when very blessed Bisshoppes Honorius and Vrbanus whom all Christendome assented vnto are named contemptuouslie as who should say I knew them whem thei did stand withowt the church doores and could not read any letter in the bâ—ke But goe to when Honorius did commaund the adoration of the sacrament dyd any countrey of all Christendome or Cytie or godlye man speake agaynst it Or when S. Vrbane apoynted an holidaye for it is it writen or extant by any argument that it was refused in any place The popes I am sure were not withowt counsell the Vnyuersities were not withowt great scholars religious houses and orders were not theÌ„ destroyed the holy ghost in true Catholykes was inuincible the wicked spirite in heretykes would haue been venterous a good man with the daunger of his life would haue spoken the trueth an heretyke to wynne a fame would not haue passed vpon death the dyuel also being his comforter and in these so manye causes whi the trueth should not be suppressed is it possible that withowt open coÌ„tradiction a false honor of God should be receiued among Christians therough the whole world yf the adoration of the Sacrament were in deed blasphemous being so receaued as it was in all ChristeÌ„dome so many people runnyng headlong as you ween in to their damnatioÌ„ did the holy ghost stirr vp no one good man to call them back That holy ghost which was promysed before and is now performed vnto the church of Christ which
present are thei all lost and art thow thi self togeather with them condempned It was not for a man alone to compile out of bothe testamentes so manye testimonyes for the sacrament and so compile them that lyke two Cherubins the old should looke vpon the new aud the new answer the old It was not of flesh so to doe but of the spirite of God Read ouer the antempnes the respondes the versicles of that blessed daye and by the verie sound and sense of them thei declare plainlie from whence thei proceded The first respond owt of the old lawe is this The numbre of the children of Israel shall offer vp a kydd at the euening tyde of their passeouer and thei shall eate flâ—sh and vnleauened bread The versicle answering the same out of Sainct Paules epistle is this Christ our passeouer ys offered vp therefore lett vs eate in the vnleauened bread of sinceritie and veritie Againe an other respond is Helias looking back dyd see at his head a cake and rysing dyd eate and drinck and with the strength of that meate he walked vnto the hyll of God This is the respond but what is there in the new testament to answer this It foloweth owt of Sainct Iohn his Ghospell Yf any man eate of thys bread he shall lyue for euer It ys writen in Iob The men of my tabernacle haue sayd who might geue vs of his flesh that we might be satisfied and the respond is that whyles thei were at supper Christ toke bread and brake it and gaue it and sayed take ye and eate ye this is my bodie What could haue been deuysed more agreeable and comfortable Then in other partes of the seruice how playnelie ys the faith of the church in how few wordes declared and how effectuallie be the effectes of the sacrament proponed O holie feast sayeth the antempne of the later euensong in which Christ ys receaued the memorie of his passion ys repeted the mynd ys filled with grace and a pledge of the glorie to come ys geuen vnto vs. The heretykes say that we must remembre Christ his passion and that that ys the verie some of the institution of the Sacrament But they forget three partes of the whole bycause we not onlie remember his passion but we receaue hym also in deed and grace presentlie ys geuen vnto vs and a pledge of the glorie to come hereafter The church tawght them eueÌ„ that veritie which thei hold as it appereth in the praier of corpus Christi daye O God which hast left vnto vs the memorie of thi passion vnder a wonderfull sacrament but then she sayeth further Grawnt vs we besech the so to honor the holie misteries of thy body and bloud that we may daylie feele in owr selues the fruct of thi redemption So then she grawnteth the memorie of his passion but she holdeth the veritie of his bodie she pelteth not with God denying this to be his body bicause she is coÌ„maunded to do this in remembraÌ„ce of hym but she doth best remembre hym when she hath the bodie which suffered before her She calleth the sacrameÌ„t the misteries of his bodye and bloud yet she doth plainelie adore and worship his presence which is couered I may seem to be to long in my seruice but certeÌ„lie if we should coÌ„sider the marueilouse wisedome of almighty God and the multitude of misteries which by the mowth of S Thomas were vttered in that matter it were argumeÌ„t inough that it come froÌ„ God And is all this geare lost now And where as most manifest miracles haue testifyed vnto the world that our Sauyor accepteth hym and hath takeÌ„ hym in to heaueÌ„ shal the sprite of pride lyeing with one worde coÌ„dempne hym euerlastinglie ThaÌ„ked be God that euer the holiday was made in the worship of Christ his body in the sacrament for this argumeÌ„t is so euideÌ„t that bothe he which can read no letter in the boke an other which wil read no good thing the third which for honest necessarie busynes can not well intend it all yet be sufficientlie warned what to think of the ChristiaÌ„s sacrameÌ„t bicause they haue coÌ„pted it worthie of an especial holiday And wher as no text can be alleaged so plaine for adoration no not owt of this verie seruice which is for corpus Christi day but the heretykes will putt it owt of strength by spirituall and misticall vnderstanding which wordes thei vnderstand not them selues but lyke smoke vanysh awaye in their cogitatioÌ„s yet the apointing of an holydaye in honor of the sacrament ys so manifest an argument against them that they haue no other remedie but to saye Vrbanus was not auncient inowgh for them Which holye pope if he had wryten a whole boke in the prayse and honor of the sacrameÌ„t calling it as the holie doctors haue done the bread of liffe the bread of diuyne substance the bread vnited to the diuinitye the pledge of everlasting lyâ—â—e the bodie most holie pretiouse saue inestimable with an hundred other such tytles they would haue escaped by leing or denying But now what can they saye not onlie S. Vrbanus but all Christendome not onlie doe speake but commaund and proue by sensible and visible argument that the very bodie of owr Sauior is in the SacrameÌ„t and that they adore it with a proper holidaye But Christ sayeth M. Iuell and his Apostles the holie fathers in the primitiue church the doctors that folowed them and other lerned men whatsoeuer for the space of a thousand and two hundred yeares after Christ neuer heard of it Neuer will you abyde by it Yea sayeth he once agayne I saye for the space of a thowsand and two hundred yeares after Christ his ascension in to heauen this worshipping of the Sacrament was neuer knowen or practised in any place within the whole Catholyke church of Christ within the whole world Here I am at a staye I tell yow troth bycause I can not tell by which waye I might begin to answer so vehement an asseueration For were it best think I to tell hym he lyeth and to proue it or to wish hym shame onlie and to permitt the matter to the handes of God or to reason with hym as if he were present or what waye might I take I haue alleaged S. Ambrose and S. Augustyn before and if those two be not sufficient Theodoretus sayeth that the misticall signes remayn in their formar substance and figure and forme and they may be seen and felt as they were before but they are vnderstode to be those thinges which they are made and they are beleued and adored as being those thinges which they are beleued to be Euthimius also sayeth in the 64. chap. vpon S. Mathew Lett vs so doâ— in the worshipping of the misteries not onlie looking on those thinges which are sett before vs but beleuing his wordes And whereas be sayeth this is my bodie
to be cast owt of the church which was instituted by S. Alexander Bishop of Rome and Martir of Christ fowrtene hundred yeares agoe Then also in the matters of weight if that Ecce duo glagij hicâ— â–ª behold here are two swordes Doth not proue the Bishopp of Rome his both spirituall and temporall power yet must yow not make hym an Antichrist or the temporal princes page and seruant And if owr Sauyour would not vse in his humilitye the temporall sword and iurisdiction yow will not therfore I trust denie that he was Lord of Lordes and kyng of kynges And so likewise he makyng his Apostle S. Peter his leuetenant and ruler of all Christians both sheepe and lambes althowgh he put vpp his sword in to his sheath yet doth it not folow that he hath no such sword at all For as concernyng the spirituall sword no wyse heretike denyeth that vnto the Bishop the Scripture saying most plainely whose synnes you forgeue they are forgeuen whose synnes yow retaine they be retained But the temporall if he will not vse it alwaies yow may not therefor in all cases take it from hym Whereas for the coÌ„moditie of the whole church if cause so requyre he may as swell forbead concernyng the Emperors owne person that no man salute hym or regarde hym as he may excoÌ„municate the basest man in a whole citie for a fault which deserueth it which is true in a Christian Emperor that hath submitted hym selfe by promyse vnto God and the church For of them which are withowt what doth it apparteine vnto me to iudge doe not yow iudge of these which are within Therefore the temporall power ys so included in the spirituall as a lesse figure Mathematicall of neuer so manie corners ys compassed within a circle It ys fynche sayed of Sainct Bernard Lib. 4. de consideratione where he speaketh of the temporall sword which the Pope hath in his sheath Ys this sword sayeth he dyd perteine vnto the by no right when the Apostles sayde behold here are two swordes owr Lord would not haue answered it is inowgh but it ys to much And therefor both are the churches I meane the spirituall sword and the materiall But the one ys to be exercised for the church the other of the church the one with the priestes handes the other with the souldiars But yet trulie at the beck of the priest and bydding of the Emperor A see now master Iuel Low much Sainct Bernard made of that argument which yow think worth the lawghing at And this is that Bernard his testimonie whom yow in pulpites doe much bring furth agaynst the pompe and vyce of Rome which as he was in deed no flatterer at all of the Bisshop of Rome so much the more yow should alowe his testimonye which he hath browght furth for the supremicie But why should Behold here are two swordes more offend Christian eares when one goeth abowt by all meanes for to proue and declare a veritie then the argument of Sainct Paule doth where he vnto the Galathians in disputing of the old law and prouing it to be voyde telleth vs that Abraham had two sounes the one by his mayde seruant the other by his wyfe which sayeth he are the two testamentes Agaynst which argument if master Iuell should vse one of his deepe and wittie confutations and bydd the people marke with see I pray yow what a worshipfull argumeÌ„t this ys Abraham had two sounes and the elder plaied the boye with the younger and the good wyfe Sara awaye quod she with this old lubber he shall not be heire with my child ergo the old law must be thrust owt of dores no doubt but this would sound so vntuneablie in the rude worldlie or fyne courtlie eares of manie that sone they might be brought vnto irreligion and contempt of the Apostles writinges But let vs come nearer sayth M. Iuel see the argumeÌ„ts vpoÌ„ which the masse is luylded Yow say well of cummyng nearer for hytherto you haue gone verie farr of and verie farr wide Yet what bring yow against the fundation of the masse I woÌ„der at the libertie of the man he maketh as thowgh he would ouerturne the masse he talketh of nothing but of the Latin tongue the corporall of lynen the altar of stone the rouÌ„dnes of the bread the mettle of the chalice and such like thinges which apperteine onlie to the comlynes and worship and signification of some good thing about the ministring and consecrating of the sacrament Are these the thinges which yow number emong owr high misteries and secret lernyng And which you were lothe to speake of as thowgh there had ben some shamefull dishonestie in the matter Or do yow call these thinges the fundacions of the masse vpon which it was builded Are these the poyntes by vttering of which you haue gone abowte to procure vs shame Grawnt vnto the Catholikes or papistes that which thei do bring in by their high misteries secret lernyng and streÌ„gth of their reasons grawnt it I beseech you good master Iuell for a while to see what will folowe Trulie no dishonor vnto God no diminisshing of Christ his passion no occation of lewdnes no breach of commaundement no thing which a quiet man shold mislike But these thinges will folow which you were lothe to ripp vpp and open that in the celebration the chalice be of siluer or gold that priestes wassh their handes in the masse that the clothes be of fyne lynen that the priest lift vp the paten and loke in to the chalice as the angell did in to the graue that the priest fetch a sigth in a certaine place of the Canon of the masse and knock his breast with remembrance of the theife which repented hym selfe of his wicked lyfe with such lyke moe which may and doe bring manye meanely disposed in to the remembrance of sundrie poyntes of Christ his passion O heauen and earth what faultes be these How much ys master Iuell to be estemed for rippyng and opening of such priuie misteries which once being knowen no man woulde euer loue the masse any more I trowe It ys wonder that Sainct Pawles church and steple were not stroken with lightning from heauen when the fierst masse was sayed within it in which masse such absurdities as the preacher telleth vs of were permitted O excellent Iuell thow hast not thy name for nawght This daye thow hast confounded all papistes this daye thow hast so ripped theire copes and opened their bosomes and Englisshed vnto vs their obseruations and rubrikes that they must nedes be ashamed for euer O the lyuing Lorde will the folissh saye how haue we ben seduced of the papistes how much were they them selues heauie loden with mennes traditions and how litle vertue was in all their doinges if a man should take awaie the number of popisâ—h ceremonies But alas for pitie and phy for shame A lerned man and browght vp
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
supper after mydnyght sytting downe to it before sonn sett at the least doth proue better that it was the sacrament then that it was common bread But yf yow deny the argument that bycause only bread is named ergo there was no wine remember I pray yow theÌ„ your owne fashion of reasonyng when yow say there is no meÌ„tion of this or that place of S. Augustine Ireney Denys others of a priuate masse ergo they had no suche masse as we vse Item there is no mention of lyfling vpp the sacrament or setting it vnder a canopye or of the solutions to schole meÌ„nes questions ergo there must be no such thinges at all further then yow doe not denye but in Tertullian his tyme the sacrament of the one kynd I meane of bread was caryed by the Christians home to their howses and receiued at their necessities yf persequution or sicknes did com vpon them or râ—ceiued at their most leisure and deuotion yf there were no dauÌ„ger towardes them And playne it is by S. Cypryane that in his tyme some caryed the sacrament of one kynde home also with them But yow answered this to be an abuse well yet then the communion vnder one kynde owght not to be so straunge vnto yow As allso yf it were an abuse it was in carying it home not in takyng it vnder one kynde And S. Cipryan yf he had vnderstode the sayinges of Christ so grosselye as yow doe he would neuer haue suffered the people to haue been robbed of half the sacrament he would neuer haue thowght any profyte or presence to be in the one kynde except with the concurring of the other then he could not haue writen it for a greate miracle that when a nawghty woman did begyn to open her chest in the which that holy thing of owr lorde was she was made a frayed with fyer rysing from thence that she should not touch the sacrameÌ„t with her vnworthy handes This would S. Ciprian neuer haue declared for according vnto your myndes he should neuer haue beleiued it Now to lett passe an auncyent custome of the church of Rome which was that the sacrament should be sent reuerently vnto straungers priestes and Bishoppes which came to Rome which proued that the sacrament was kept and consequentlie therfor in one kynd bycause wyne doth quyckely wax sowar And that in S. Ierome his tyme which M. Iuell mentioneth in the begynnyng of this sermon of his the sacrament was reserued and caryed home of some Christians And to lett passe a prouision of Melciades Bishopp and martyr that bycause of heretikes which did not all thinges rightlie the sacrament should be sent from church to church which by good reason should be in forme of bread to let all these passe I will rehearse onely S. Basils testimonye for this matter which sayth Ye were superfluous to declare that in the tyme of persequution no priest or deacon being present a man to be constrayned by necessitie to receyue with his owne handes the communion is not euyll or hurtfull bycause that by long custome euen by the very vse and practyse of thinges this hath ben confirmed for they which lead a solitary lyfe in wildernesse where no priest is kepying the Sacrament with them they communicate by them selues And in Alexandria and Aegipt euery one of the lay people for the most part hath the coÌ„munion in his owne howse Of which testimonye it is gathered that the priest may as well receiue alone in the church as the people may at home And also that the sacrament was kept for the feare of death which seemed to be alwayes present in the persâ—quutioÌ„ which raged And therfor of gooâ— lykelihode it was kept in one kinde where as wyne wil sone be altered Now if these reasons and authorities did nothing proue agaynst hym we may by M. Iuells leaue vse exaÌ„ples and histories emoÌ„g which it is a notable one that Dionisâ—s Alexandrinus scholar vnto Origines reporteth of SerapioÌ„ a man of AlexaÌ„dria which lying three dayes spechelesse on the soweith called his dawghter vnto hym and willed some to be sent vnto the priest for the sacrament But the priest beyng syck he deliuered the messenger a part therof coÌ„maunding hym to dipp it first in somwhat and to soften it for drie bread goeth downe very hardly with sick persons so to deliuer it to the old man his master And the old man after he had receiued it departed this world gladlye Owt of which exaÌ„ple it is necessaâ—â—lie gathered that first the priest had in his house redy before haÌ„d the sacrameÌ„t which they say is nothing except it be straytwaies vsed Then that SerapioÌ„ receiued it alone withowt a coÌ„munioÌ„ wheras except three receiue at the lest theâ— say nothing is done or two as others hold last of al it may be gathered that it was vnder one kynde either as most meetest to be kept either most safe to be caryed or as likewise profitable to the sicke person as yf both kyndes shold haue been delyuered A nother exaÌ„ple as notable is of S. Satyrus S. Ambrose his brother which before he was fullie and perfectlie traded in owr religion beyng in dawnger of shipwrack requyred of the perfect ChristiaÌ„s which were in the same ship and dawnger with hym to haue that diuine sacrameÌ„t of the ChristiaÌ„s Not to sett a curiouse eye vpon those misteries but to haue helpe for his fayth Which being geuen vnto hym he made it to be bound vp in a stole and the stole he wrapped abowt his necke and passing vpon no boerde or rybb of the broken shipp to help him selfe withall he was safelye and meruelouslye browght to land and straytwaies askyng where the church was thyther he went and receiued that blessed Sauior which had deliuered him from drowning Loe what can we haue more for owr purpose and more against heretikes then that withowt the church the Christians had the SacrameÌ„t and that it was in one kynde except they can deuyse how to kepe wyne by wrapping it vp in a stole Also that it was no fantasticall figuratiue memory which saued a man from such dawngers And that S. Satyrus receiued the same vnder one kynde in which he did beare it Wherfore lett M. Iuell crake no more before this be answered And lett hym be humble in sprite not to think that nothing is writen but which he knoweth of or to prouoke all the lerned men this day alyue of which some haue writen of this matter so much and so effectuallie that he will haue no leisure to reade them and much lesse habilitie to answer them Or that the people had their common prayers in a straunge tong that they vnder stode not I think verely that as euery countrye was conquered by the preaching of the Apostles successors so the conquerors therof planted such order of seruice as the mother church vsed from which they were sent Euen
sayeth he afterwardes he was not called vniuersall Bishopp Wherfor vnto M. Iuells question yf the name of vniuersall Bishopp was not in the primitiue church yet the thing it self was as 〈…〉 shewed so that the name it selfe 〈…〉 haue been vsed in that sense as it 〈…〉 Bishopp which hath charge 〈…〉 and of all the Catholike 〈…〉 But as it signifyeth hym which 〈…〉 other Bishop but hym selfe 〈…〉 there neither was 〈…〉 Bishopp vniuersall 〈…〉 people were then tawghte to 〈…〉 Christes 〈◊〉 ys reallye 〈…〉 carnailâ—e or 〈…〉 The 〈◊〉 â—ome of God is not in wordes but in power and strength and allbeyt owt of hand it could not be fownd to bryng a writer so auncient as yow require for euery one of those termes yet is the cause nothing the worse so that it may appere by any meanes that in the Sacrament is his verye body For I think it would be very hard to find in any writing of old and holy doctor with in vjC yeares of Christ all these wordes that he take râ—all substantiall corporall carnall naturall flâ—shâ— of the virgin Marie and yet they were instructed perfectlie to beleue that Christ toke owr verye flesh and not a figure onlye therof as the Maniches did euill report And so yf I could noâ— bring example of all the termes which yow would haue proued yet yf I can coÌ„clude that the verye body and not a fantasticall supposed bodye is in the sacrament for the wordes of carnall reall corporall substanciall and naturall I need not be woefull In the sacrament sayeth S. Ierome vnto Hebidia the verye bodyâ— of Christ ys of which bodye sayeth Isichius in Leu. lib 6. Cap 22. S. Gabriel did say vnto the virgin the holie ghost shall com vpon the. It is called of S. Cyrill lib. 3. in 10. Cap. 37. lib. 10. Cap. 13. the body of lyfe it selfe or of naturall lyfe Of Origene the bodye of the worde Of S. Chrisostome the body which is partaker of the diuine nature 1. Cor. Cap. 10. Of S. Augustine Psal. 33. the verye crucifyed bodye in the which he suffered so greate thinges Of Chrisâ—stome againe 1. Cor. Cap. 10. the body which was nayled vpon the crosse beaten wounded with spere which was not ouercoÌ„med with death What will a Christian man aske more and what neede to bring owt the wordes of carnall reall corporall naturall wheras the bodye of Christ being present and that body which was borne of the virgin Marye it foloweth that it is reall and naturall or els we are fallen from owr fayth in which we beleue that he toke reall flesh of the blessed virgin And here also where fynd you not onelye within vjC yeares of Christ but within .vj. and .vj. hundred and take three more vnto them that the people were taught to beleue that the body of Christ is onlye figuratiuelye sacrameÌ„tallie significatiuelye tropicallie imaginatiuelie in the Sacrament to the denyall of all presence and realitie S. Damascene a notable father writing purposelye of the sacrament of the altar sayeth that it is not simple bread or fode but vnited vnto the diuinitie Also hread and wyne sayth he is not a figure of the bodye and bloud of Christ God forbed but it is the very deisyed body of owr Lorde where as he hath sayed him selfe this is my body not a figure of my body and not a figure of my bloud but my bloud But M. Iuell appealeth vnto the vjC yeres next after Christ Vnto those vjC doth he appeale Vnto those vjC he that be browght And I require hym to shew furth where it was euer tawght with in vj. C. yeares after Christ that Christes bodie was in the sacrament figuratiuelye onely Lett one sentence example aucthoritye worde or sillable be browght furth of a bodye onelye figuratiue and significatiue and he shal haue the victorye Yea but sayth he the reall corporall carnall naturall presence was not preached or tawght at those dayes ergo a figuratiue bodye onelye was beleued And thus whiles we stryue vpon termes onely we spend the tyme in a questioÌ„ not necessarie and he will not consider the truth in it self as it is Christ sayd this is my bodye which shalbe delyuered for yow Saye the truth Is not this playne inowgh what yf he had sayd this is my naturall body should all mysbeleife on yowr part haue ceased I thinke not for these wordes which shalbe deliuered for yow do as playnely expresse what bodye he meaneth as yf he had vsed the worde naturall or corporall what difference is in these poyntes M. Iuell and the named Bishopp of Sarum and he which in the yeare of owr Lorde 1561. preached at Paules crosse the second sonday before Easter and after this sort yf I would proced further what difference were there or how many persons myght I be thowght to haue named in the iudgement of them which know the state of this world what oddes is there betwene fowre pens and a grote what difference betwixt the very body of Christ and the reall bodye the body borne of the blessed virgin and the naturall bodye the corporall bodye and his very flesh the carnall bodye and the bodye which was delyuered vnto death and hanged on the crosse for vs This is not childisshnes onely but very wantonnes to aske for the terme of a corporall and reall body and not to be coÌ„tent with such a bodye which dyed for vs to beleue owr eyes yf we should see hym and to discredite his voyce when we doe here hym not to be able to deny but this is the bodye which was delyuered for vs and yet to require whether it be his naturall bodye or no And yet bycause the church owr mother which in her selfe is strong doth condescend vnto the infirmitie of those which once the browght furth I will shew in one testimony that euen in playne worde corporallie Christ his body is geuen vnto the faythfull And yf copye of wordes delite M. Iuell I will proue also that he is naturally in his faithfull S. Cyrill a blessed and auncyent father in reprouyng and confutyng a certen Arrian which vpon those wordes of Christ I am the vyne and my father is the husbandman wold inferr that Christ and God the father were not of one substance no more then a vyne and a husbandman are which Arrian also sayde that those wordes I am a vyne c. apperteyned vnto the diuinitie and not the humanitie of Christ. S. Cyrill I saye in confuting this reason hath these wordes VVe doe not denye but we are ioyned spirituallie vnto Christ by right fayth aâ—d syncere charitie but yet that there is no waye of the ioyning of vs togeather with hym accordyng to the flesh that trulie we doe veterly denye And we say that to be altogeather besides the Scriptures For who hath doâ—ted Christ euen after this fashion vnderstand according to the flesh to be the vyne and vs to be
still that in the sacrament is Christ his bodye and to make playne what body is meaned it foloweth which shalbe delyuered for yow Agayne it is a verâ—tie most certain that Christ hath not left his church without guides and gouernours in which be first Apostles then Propheâ—s then EuaÌ„gelistes after these Pastors and Doctors to the perfiting of her Which if yow graunt to what purpose is any talk or brable moued if more masses be sayd in one church at one tyme if laye men be restrained from commenting vpon the Scriptures or if the host be diuided in to three partes or if the laie man receiue in one kynd alone wher as all these thinges be such that being once appointed they must nedes be obserued And if they neuer had ben appointed the veritie of the SacrameÌ„t were nothing thereby diminished To what purpose then do I speak all this Truly to come at length to some end with out aduersaries and to geue waâ—â—ing vnto our frendes that in all thinges they require that which is materiall and necâ—ssary and lerne to distinct that from thinges indifferent in them selues â–ª also to appeale vnto the principall coÌ„clusion and not to meddle with lower matters before the principall be decided Can you proue saieth M. Iuell that it was lawfull by the old Doctours and Councels for the priest to pronounce the wordes of coÌ„secration closely What then Sir I can proue that there was and must be a principall head in the church by whom we must be ruled whether he appoint the wordes closely or openly to be pronounced how now then should any wise man and desirous of the truth haue talk with an heretike aboute the open and close speaking of the priest which dependeth of that other question whether the Bisshoppes and heades of the church may not rule the churche of Christ as they shall see expedient what a doe is made about the coÌ„munion vnder one kynde of prayers in the vulgar tong and of order in the seruice in which questions the heretike hath this aduantage that whiles these thinges are indifferent he maye bring for him selfe a probable argumeÌ„t and the Catholike whatso euer he shall bring except he goe to a higher questioÌ„ he shall speak but probablye and so the hearer of bothe partes can not dissalow greately any one But if we wold come to that which is the chefe in all such indiffereÌ„t matters and reason whether we shold not obey the lawfull Bishoppes and heads this question concluded would sone put to silence all heresy and settle well the consciences of true Catholikes I would faine be at an end and I can not For behold more then a dosen interrogations do folow which if I doe not answer I think that will be the best answer rather then to trouble both you and my self in opening all the matters which goe before and folow after vpon the foresaied interrogations But what nedeth that I go thorough all his interrogations and articles whereas if we be able to auouche against him any one of them all he is content to yeld and subscribe I will shew therefor which he demeth that the priest hath authoritie to offer vp Christ vnto his father Euery Bisshop saieth the blessed Apostle vnto the Hebrewes selected and chosen outâ— of men is appointed for men in those thinges which appertaine vnto God that he offer vp giftes and sacrifices for sinnes which being a generall proposition ergo either there be no priests and Bishopes in the new lawe or els they must haue a sacrifice which they may offer Which sacrifice must be of that valew that none may offer it but he which is called therevnto as Aaron was called â–ª and which sacrifice must be according to the order of Melchisedech as it is writen Thou arte a priest for euer according to the order of Melchisedech Of which order Christ our Lorde was in his last supper as being the priest of the gentils and not annoynted with visible oyle as the olde Bishoppes of the lawe were and thirdly bycause he offred vp sacrifice there his owne body and bloud not in forme of bloud and flesh but in forme of bread and wine as Melchisedeth did before Of which order Christ is truly saied to be a priest for euer as Oecuâ—enius saieth in respect of the priests which be now a dayes by meanes of whom Christ doth offer and also is offred Therefore if allmighty God hath taken an oth and if it doth not repent him thereof that Christ is priest for euer according to the order of Melchiâ—edech and if these wordes for euer be verified in Christ thorough priestes which be now in the world and whereas Christ offred in his last supper his very body and bloud in formes of bread and wine as it dyd appertayne vnto the order of Melchisedech how can it be saied that the priests haue no authoritie to offer his bodye which except it were offred God should seme to repent him of his oth and to break it also And further except priestes made out of men should offer it no offering wold be at all our Sauiour now according to his visible forme being ascended in to heauen and there abiding vntill the last iudgement of the world And not onely by this argument it is proued that priestes may and should offer vp Christ but also by the very expresse commaundement of Christ in his last supper when he sayed Do this in remembrance of me which commaundement except it had ben geuen what man in all the world wold haue entreprised to haue coÌ„secrated the body of oure Lorde For as S. Denyâ— testifieth of the priests of his time They did excuse them selues reuerently and Bishoplike that they offred vp the â—olsome sacrifice which is farr aboue them trying first vnto God decently and saying Thou hast sayed Do this in my remembrance and then beseching him that they maye be made worthy of so great a ministery and seruice that they maye holylye consecrat the Sacrament By which wordes it appereth that the priestes of the primitiue church much abashed at the excellency of their function did yet take harâ—e of grace to consecrat the holsom sacrifice because they were commaunded so to do by God him selfe In which sense also Sainct Basil praieth in his lyturgye and masse Make me saieth he meete through the power of the holy Ghost that I being endued with the grace of priesthood maye stand at this holy table and maye consecrat thy holy and vndefiled body and precious bloud And like wise again For thy vnspeakable and exceding kindnes sake withoute all mutation and conuersion thou hast ben made man and hast ben named oure Bishop and hast deliuered vnto vs the consecratioÌ„ of this seruiceable and vnbloudy sacrifice And after this very sorte all blessed men haue euer done in the church of Christ not denying but that all priestes do in very dede coÌ„secrat and offer vp the body of Christ but leâ—t
Therefor it is not with vs M. Iuell as it is with you that if I will not be of the congregation of Geneua I maye go to Wittenberge and if I like not one citie and fraternitie I maye go to an other But euen as he which is in the church of England and a faithfull Catholike is made partaker of the Sacraments and praiers which be saied in Calicute so he which is cutt of and separated from any one parte and membre of the church he shall not leap to Calicute for his coÌ„munion but shall remaine quyte diuided from the body So that as it semeth absurd vnto you master myne that an excoÌ„municate in England should communicate with the priest of Calicute whether the priest of Calicute will or nill so make the like argument against your selfe that it must seme as absurd that he which communicateth in England should not eke communicate with him which is in Calicute and then shall it remaine that if none receiue with the priest at the aultar in England yet he coÌ„municateth with the priest of Calicut Of the like vaine of knowleadge cometh this other argument also That the name of masse was not vntill foure hundred yeres after Christ nor yet were the pieces and partes of the masse as we in oure time haue sene theÌ„ sett togeather Ergo wat masse could that be that as yet had neither her owne name nor her partes As who should saie the masse which was vsed of the Apostles and their next successours was made the worse by Kyrie eleeson Gloria in excelsis Alleluia Credo in Deum and Agnus Dei with certain most godly collects and praiers which haue ben added vnto the substance of the sacrifice which was in the Apostles time not as necessary but as coÌ„uenient and comly Do you not know that it is an old and true distinction of the masse one which was called Catechumenorum which ended after the Ghospell and an other masse called Christianorum which began with the preface what masse could that be saie you which as yet had nother her name nor her partes I answer to this that she had the essentiall and necessary partes froÌ„ the beginning but the garnishing and decking of the misteries did folow afterwardes Neither doth it hurt and hinder the nature of man if he haue a new or diuers cote according to the dispositioÌ„ of the yere But what do I which saied I was wery as I am in dede and yet do runne forward with opening his faint and vntrue reasoning well nowe I will remembre my selfe better and conclude with one pointe which ended I shall take my leaue of him and you bothe In coÌ„paring S. Iames masse and oures together it is a world to see howe frely he foloweth his rhetorike and foâ—saketh the verite A figure of which rhetorike whiles he did maintaine with sondry reportes of S. Iames masse hath this and their masse hath this with this and this vntill I think he was wery of speaking to conclude he sayeth Sainte Iames masse â—ad Christes institution they in their masse haue well nere nothyng ells but mans inuention Do yow speak as yow think is not your communion allmost wholy peced togeather of the partes of the Popish masse by you dismembred The epistle the Ghospel the collects of the sondaye the hymne of the Angels the confession of oure faith the himne of Sanctus Sanctus Sanctus the saying of Agnus be not these so many thinges in the masse and transferred in to the coÌ„munion how then hath the masse well nere nothing but mans inuention if your communion haue Christes only institution I take it that M. Iuell did speak so much onely to saue his honesty lest he should haue semed not to proue that oure masse was cleane contrary vnto S. Iames except he would haue borowed this litle lye of the ignorance and rudenes of the most part of his audience But letting the cause of oure masse to cease hath S. Iames masse Christ his institution and hath it no mans inuention or very litle at all I think you do not meane that he hath nothing els but Christes institution but as oure masse hath well nere nothing els but mans inuentioÌ„ so by the contrary you must meane S. Iames masse hath well nere nothing els but Christes institution whiche I speake for your aduauntage bycause it serueth better for the Catholikes that S. Iames masse shold haue nothing els but Christes institutioÌ„ But now Sir if S. Iames masse be so perfect a thing in your iudgement why did not you translate it in to English It had ben a greate glory for you to saye that you did bring againe the very order of the Apostles and so to proue your saying true by the masse which S. Iames hym selfe vsed which thing the Catholikes graunting vnto you that it is Sainct Iames masse in dede with more glory and surety you might haue turned the Popish masse owt of the church and haue brought in the masse Apostolike But yow do not I think allow that masse of Sainct Iames. Certainely then you be a great dissembler to speak so many faire wordes openly of it and in your hart to disdaine it priuely No mary will you saie Sainct Iames in his masse had Christ his institution Lett vs then be tried by S. Iames masse whether you iustely reproue the Catholikes masse and extoll your communion In the first beginning of Sainct Iames masse franckincense is burned with a prayer thereunto appertaining how doth this sauour in yowr noses tell the truth Further in that masse the priest goeth vp solemnely with deuoute praying the Deacon in the meane tyme singing Againe in an other place the Deacon biddeth that none of them come in presence of the misteries which be yet to lerne the faith or which can not praie with the faithfull such he meaneth as haue not fullfilled their penaunce and he commaundeth the dores to be kept But how agreeth this with that law of yours which receyueth in all sortes without examination and constrayneth other which wold not to come in and be present Then yet againe in that masse the priest saieth O Lorde allmighty king of glory c receiue of our handes which be sinners this perâ—ume as thou hast receiued those thinges which Abel Noe Aaron and Samuell and all thy holy ones haue offred vnto the. Further yet in that masse the priest maketh the signes of the crosse ouer the giftes saying vnto him selfe Glory be to God on highe and in earth peace vnto men good will three times and after two other sentences with bowing him selfe on this side and that side he sayeth Magnifie you oure Lorde with me and lett vs exalt his name together Also there is in Sainct Iames masse a secret praier for the priest when he entreth with in the curteynes further after the consecration and secret praiers he saieth Hayle Marie full of grace our Lord is with the. c. At the last he
tyme. that ys to saye Quibus competâ—t fides ipsa cuiâ—â— sint Scripturae â–ª â— quo per quos quando quibus sit tradita disciplina qua fiunt Christiani who they are vnto whom the faith it selfe belongeth whose are the Scriptures of whom and by whom and what tyme and vnto whom the trade and instruction was geauen by which men are made Christians For where it shall appere that the much of the Christian discipline and faith is there shallbe the truth of the Scriptures and of the expositions of them and of all the Christian traditioÌ„s This haue I Englisshed more at large owt of Tertullian that it might the better be coÌ„sidered of â—he Reader whether he speaketh reason or no and whether in any disputation to be instituted or any challenge to be apoynted these articles which Tertullian specifyeth are not principallie to be debated and examined and whether this trade and manner of arguing doe serue to the mainteynyng of any stomak which ys so naturall as I may saye and so reasonable that yow can not deuyse a more indifferent To vse it therefor to myne owne comfort and others â–ª and yet not to depart from the manner of a challenge therebye to recompense owr aduersaries I saye Yf any of owr aduersaries be ablâ— to shew by any sufficient or lyklie argument and testimonie that they haue any true Christian fayth at all among them for faith cleaueth vnto authoritie which they can neuer shew for them selues c. Or that the Scriptures haue ben delyuered vnto them or that they are the right keepers of them Or yf they can tell from whom they haue receiued their Ghospell other then papistes Or by what successors from the fyrst eyther maker or cheife preacher of theire Ghospell it hath come vnto them Or at what tyme they receiued it Or yf they can shew but the fundacions onlye or proportion of some churche howse communion table communion boke or any other thing neuer so smal by which it might be gathered that a true an Apostolyke religion was extant to be seen within the six hundred yeares after Christ as voyd of ornamentes ceremonies reuerence distinction of places and dignityes Sacramentes and solemnities parteyning to Sacramentes as theirs ys These are the most best and 〈◊〉 questions for the capacitye of a sensible man and most meetest to be asked of these greate folowers of Antiquitie as they saye them selues Yf therefore any of owr aduersaries can name eyther the places or the persons where their religion stode of old tyme or from whom by 〈◊〉 descent it hath come to theyr churches and ministers I promyse fâ—â— my selfe and others allso eyther to proue their predecessors heretikes or to yeld with a good will to their succession yf they bring it downewarde from any Apostle I haue sayed And in the meaâ— while vntill theyr aunswer be deuised I will contynue in that fayth which lawfull Bisshoppes of England receiued of Sainct Augustyne a monke and owr Apostle which by the allmightie power of God conuertâ—â— owr realme from Idolatrie to Christianitie which receiued his faith of Sainct Gregorie the greate and the first of that name And Sainct Gregorie lerned it of his predecessor Pelagius the second Pelagius agayne receiued it of Benedictus the first from Benedictus then we goe vpward to loannes III. to Pelagius I. to Vigilius to Siluerius to Agapetus to Ioannes the second to Bonifacius the second to Foâ—lix the first to Ioannes I. to Hormisda to Symmachus to Anastasius the second to Gelasius to Faelix III to Simplicius to Hilarius to Leo I. to Sixtus III. to Caelestinus to Bonifacius I. to Zozimus to Innocentius to Anastatius I. to Siricius to Damasus to Faelix the second to Liberius to 〈◊〉 to Marcus to Siluester to Melchiades to Eusebius to Marcellus to Marcellinus to Caiâ—s to Eutâ—â—hiamus to Faelix I. to Dionisius to â—ixtus the second to Stephanus I. to Lucius to Cornelius to Fabianus to Antherus to Pontianus to Vrbanus to Calistus to Zepherinus to Victor to Eutherius to Soter to Anicetus to Pius to Higinus to Telesphorus to Sixtus to Alexander which was the first that apointed making of holywater which receaued thâ— Catholike faith of Euaristus which receaued it of Anacletus which receaued it of Clemens which receaued it of Sainct Peter which receaued it of Christ which is God most true and blessed for euer Amen Fare well Rom. 16. Deus autem pacis conterat Sathanam sub pedibus vestris velociter Quoniam viri S. Theologiae peritissimi Angli apud me side dignissimi perlegerunt hunc librum Iohannis Rastelli per omnia catholicum esse censent dignumque qui typis excusus à popularibus eius Prouintiae nempe Anglicanae legatus puâ—o ipsum tutò posse imprimi Ita testor Cunerus Petri de Brouwershauen Louanij Pastor S. Petri indignus .11 Nouem 1561 A Table of the cheefest matters THE occasion of the Councell of Nice Folio 6. The pride of heretikes and old wont of refusing vnwriten verities fo 9. That the new ghospellers must needer disagree emong them selues 20. The Englishe order of communion and seruice doth not folowe iust the example of Christ and his Apostles but hath in some partes more in some lesse as In takyng of bread in to their handes when they should consecrate 25 ¶ In blessing of bread In takyng the chalice lykewyse 26 The order of the Englisshe seruice agreeth not with the primityue church as Iâ— praying towardes the East 29 â—n mengling of wine and water togeather in the chalice 30 In vsing the signe of the crosse in the misteries 31 In erecting of Aultars 32 In burning of incense ibidem In lichtes and tapers 33 In praying to Sainctes 35 In praying for the soules departed 36 Of seruice in the mother tong 50. 132 Of the sacrifice of Christians 63 Of adoration 73 A generall aunswer to the skoffing of heretykes agaynst the similitudes and allusions which Catholykes haue vsed 108 Of priuate Masse 119 Of receiuing in both kyndes 228 Of the title of vniuersall Bisshope 136 Of the reall and corporall presence of Christ in the Sacrament 139 That priestes haue authoritie to offer Christ. 150 A generall aunswer to the particular questions which M. Iuell moueth 153 Folish collections and argumentes of M. Iuells Fol. 59. 64. 65. 70. 76. 82. 94. 99. 116. 121. 146. 152. 154. 155. Notable lyes of M. Iuells Fol. 23. 61. 68. 72. 86. 94. 151. 156. 158. In the Challenge Tertullians rules to be obserued in euerye disputation and challenge appoynted Fol. 173. 174. ¶ Faultes escaped in the printing Fol Fa. Linea   7. 2. 7. to establisshe and to establisâ—â—â— 8. 1. 20. sayed saie 16. 2. 5. gaue it gaue without 〈◊〉 26. 1. 13. lockyng lockyng â— 35. 2. 26 in the put it out  40 1. 11. great greater lb. 1. 17. odre order 43. 1. 19. coniures coniurers 53. 1. 26. hartis not hart is not 56
heade of the vniuersall church I would to God that this question of the heade of the church of Christ were throughlie knowen it would stop a great sorte of hastye preachers and ignorant which think them selues able to do much by cause they can speak in a matter indifferent probablye as communion vnder bothe kyndes seruice in the vulgare tong and such like But to this question of M. Iuells I answer askyng him first whether any prince of that tyme of which he speaketh did beare the title of defendor of the faith and if neither Constantinus neither Theodosius neither any Christian good Emperor were precisely then so called shall it folow that one may take that title from the kinges of England Many thinges may trulye be verifyed of certen persons which yet they doe refuse not as vnagreyng with their dignitie but as vnapt for keepyng their humilitie As S. Peter S. Paule S. Iames and Iohn with all the rest of the blessed Apostles were the lightes of the world and rulers of the earth and coÌ„querors of all power which would sett it selfe against Christ and they dyd not obserue that stile in their writynges neither any of their disciples after them which also were lightes and gouernors of the world Further it ys to be considered how this worde vniuersall Bisshopp is to be taken For yf yow meane vniuersall Bisshopp that besydes hym there is no other in all the world but that he is one for all as the word importeth then also at these daâ—es there is no vniuersall Bishop But yf he be called vniuersall which among all Bishoppes is the chiefest and one ouer all so ys there and must be one vniuersall Bisshopp in the church of Christ. First then I answer that yf none were called vniuersal Bishop vjC yeares after Christ yet the lack or not geauyng of that title doth not proue that there was no such thyng or no supreame heade ouer the church And further I saye that also in these dayes there is no vniuersall Bishop yf we take the worde after som one fasshyon For in S. Gregorye his tyme of which place M. Iuel in his sermons doth oft triumph the Bishop of Constantinople forgetting the humilitie of Christ owr Sauyor did much couet to be called vniuersall Bishop presuming that sith he was Bishopp of the same citie where the Emperour then dwelt which was onlye Emperour of all that hys name for that place might lykewise with this gloriouse title of vniuersall Bishop be right well adorned against whom S. Gregorie did write and speake ernestlye coÌ„dempning the desyre of that gloriouse title grownding his argument vpon the signification of this worde vniuersall Bicause saith he in the epistle vnto Ihon Bishopp of Constantinople one should seeme to take away the glory of Bisshoprickâ—s froÌ„ all the rest of his brothers which would challenge vnto hym selfe to be called the vniuersall Bishop Trew it is therfor that there is no Bishop vniuersall in that forte as who should say he were onelie a Bishopp but lyke as 〈◊〉 the tyme of the old lawe not onlye Moyses had the grace of gouerning and prophecyeing but seuentie elders of the people of Israel had imparted vnto them of his spirite and dignitie and lyke as Moyses lost nothing of his perfection for all the dispensing of some of his graces emongâ—â— certen of the elder and worthier so the Pope ys not so singular but that he hath felow Bishoppes to take part of his functioÌ„ and for all the multitude of his felowes in office he continueth in his supremacie as a Moysâ—s aboue the septuagintes And so onlye he hath not al the spirite of God which for the profit of the body is distributed in to sundrie membres and none yet ys equall vnto hym in superioritie of gouernement bycause in euerye seemelie bodie one part ys higher then all the rest Agayne S. Gregorie which was a most blessed Bishopp myghte and did iustely fynd fault with Iohn of Constantinople bicause of his prowd enterprise although it were grauÌ„ted that the title vniuersal myght haue been verified in any one Bishop So in one sense which I haue spoken of I grawnte that there was neuer and that now there is none which is an vniuersall Bishopp But yet yf we vnderstand an vniuersal Bishop so that emong Bisshoppes there must be one senior vnto all the rest and eldest brother of all vnder whose correction they shall eche one enioye their priuileges which the â—heife father and ruler hath appointed in this sense I will proue that there was an vniuersall Bishopp euer in the church of Christ. S. Anacletus in his second epistle This holye and Apostolike church of Rome sayeth he hath the primacie and preemiineÌ„ciâ— ouer all other churches and ouer the whole stock of Christ not by the Aposteâ—s but from owr Lorde owr Sauior hym selfe as he saide hym selfe vnto S. Peter thow art Peter and vpon this rocke this Peter I will buyld my churche Also S. Cipryan declaring the returne of certen schismatikes vnto the faith prayseth much those wordes of theirs where they sayde VVe knowe that Cornelius is sett vp by almyghtye God and Christ owr Lorde Bishop of the most holye Catholike church And after a litle space VVe are not ignorâ—nt saye they that there must be one God one Christ owr Lorde whom we haue confessed and one Bishop in the catholike church The same blessed doctor also in an epistle vnto S. Cornelius sayth that heresies haue rysen of no other cause but that the priest of God is not obeyed and one priest in the church to iudge as vicar of Christ is not râ—garded or thowght vpon Then Sainct Ambrose wheras the whole world is godes sayth he yet the church is called his house of the which Damasus is at this day rector and gouernour Further yet S. Augustine in diuers places epist. 106. epist. 93. lib. de vtilitate credendi calleth Rome Sedem Apostolicam and what is a seat Apostolike but that place which may plant and pull vp and sett and lett and hath his power ouer the whole world S. Ciâ—â—ll also As Christ sayeth he hath receiued of his father the scepter and rule of the church of gentiles which came owt of Israell a capitayne and duke ouer all principates and powers ouer all that which so euer is so that all thinges doe bowe downe vnto hym so Christ hath committed most fullye vnto Peter and to no other then Peter that which fullye is his and to hym alone he hath geuen it And to make an end S. Gregory hym selfe euen in that epistle where he speaketh agaynst the pryde of hym which would be called after a new fashion vniuersall Bishopp It is clere sayth he vnto all them which know the Ghospell that the charge of the whole church was committed by the voyce of owr Lordâ— vnto holie S. Peter and chief Apostle emong all the Aposteles and yet