by no meates vnneth susteined with comforte of drinke Then it foloweth Which thing we see to be so at departing of many who being very desyrouse to receiue their viage prouision of the holy communion when the Sacrament was geuen them haue cast it vp agayne not that they dyd this through infidelitie but for that they were not hable to swallow downe the Sacrament deliuered to them but onely a draught of oure lordes cuppe How so euer this be taken it is plaine by this councell as by many other auncient councelles and doctours that the maner of the catholike churche hath ben to minister the Sacrament to the sicke vnder one kynde Now where as some saye that the Sacrament to be geuen vnder the forme of bread was first dipte in the bloude of oure lorde and would haue so vsed nowe also for the sicke and that it is so to be taken for the whole and intiere Sacrament as though the Sacrament vnder forme of bread were not of it selfe sufficient let them vnderstand that this was an olde errour condemned aboue twelue hundred yeres past by Iulius the first that great defender of Athanasius who hereof in an epistle to the bishoppes through Egypte De conse distinct 2. can cum omne crimen wrote thus Illud verò quod pro complemento communionis intinctam tradunt eucharistiam populis nec hoc prolatum ex euangelio testimonium receperunt vbi Apostolis corpus suum dominus commendauit sanguinem Seorsum enim panis seorsum calicis commendatio memoratur Where as some delyuer to the people the sacrament dipte for the full and whole communion they haue not receiued this testimonie pronounced out of the gospel where oure lorde gaue his body and his bloude For the geuing of the bread is recorded aparte by it selfe and the geuing of the cuppe aparte lykewise by it selfe And where as some afterwarde in the tyme of Vitellianus would haue brought in agayne this abrogated custome it was in like maner condēned and abolished in tertio Concilio Braccarensi Can. 1. Now I referre me to the iudgemēt of the reader of what opinion so euer he bee whether for proufe of the communion vnder one kynde we haue any word sentence or clause at all or no and whether these wordes of M. Iuell in his sermon Fol. 16. in the ende be true or no where he sayeth thus it was vsed through out the whole catholike churche six hundred yeres after Christes ascension vnder bothe kyndes with out exception That it was so vsed yea six hundred yeres and long after we denye not but that it was so alwayes and in euery place vsed and with out exception that we denye and vpon what growndes we doo it let M. Iuell him selfe be iudge If some of oure allegations may bee with violence wrested from oure purpose verely a great number of them can not the auctoritie of the auncient fathers who wrote them remayning inuiolated Where of it foloweth that after the iudgement of these fathers where as Christ instituted this blessed Sacrament and commaunded it to be celebrated and receiued in remembraunce of his death he gaue no necessary commaundement either for the one or for both kyndes besyde and without the celebration of the Sacrifice but lefte that to the determination of the churche Now that the churche for th'auoyding of vnreuerēce periles offences and other weighty and important causes hath decreed it in two generall councelles to be receiued of the laye people vnder one kynde onely we thinke it good with all humblenes to submite oure selues to the churche herein Matth. 18. which churche Christ commaundeth to be heard and obeyed saying he that heareth not the churche let him be to the as a heathen and as a publican In doing whereof we weigh aduisedly with oure selues the horrible danger that remaineth for them who be auctoures of schisme and breakers of vnitie Now for answere to M. Iuelles place alleaged out of Gelasius which is the chiefe that he and all other the aduersaries of the churche haue to bring for theire purpose in this pointe this much may be sayde First Gelasius his canon guilefully by M. Iuel alleaged truly examined that he alleageth Gelasius vntruly making him to sownde in english otherwise then he doth in latine M. Iuelles wordes be these Gelasius an olde father of the Church and a bysshop of Rome sayeth that to minister the communion vnder one kinde is open sacrilege But where sayeth Gelasius so this is no syncere handeling of the matter And because he knewe the wordes of that father imported not so much guilefully he reciteth them in latine and doth not english them which he would not haue omitted if they had so plainely made for his purpose The wordes of Gelasius be these Diuisio vnius eiusdemque mysterij sine grandi sacrilegio non potest peruenire The diuision of one and the same mystery can not come with out great sacriledge Of these wordes he can not conclude Gelasius to saye that to minister the communion vnder one kynde is open sacriledge Gelasius rebuketh and abhorreth the diuisiō of that high mysterie which vnder one forme and vnder bothe is vnum idemque one and the same not one vnder the forme of breade and an other vnder the forme of wine not one in respecte of the bodye and an other in respecte of the bloude but vnum idemque one and the selfe same The wordes afore recited be taken out of a fragment of a Canon of Gelasius which is thus as we fynde in Gratian. De consecrat distin 2. can cōperimus Comperimus autem quòd quidam sumpta tantum corporis sacri portione à calice sacrati cuoris abstineant Qui proculdubio quoniam nescio qua superstitione docentur adstringi aut integra sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque mysterij sine grandi sacrilegio non potest peruenire Which may thus be englished But we haue founde that some hauing receiued onely the portion where in is the holy bodye absteine from the cuppe of the sacred bloude who with out doubte for as much as I knowe not with what superstition they be taught to be tyed either let them receiue the whole Sacramentes or let them be kepte from the whole because the diuision of one and the same mystery can not comme without great sacriledge Here might be sayde to M. Iuell shewe vs the whole epistle of Gelasius from whence this fragmēt is taken that we maye weigh the circumstance and the causes why he wrote it conferring that goeth before and that foloweth and we will frame you a reasonable answere But it is not extant and therfore your argument in that respecte is of lesse force But for auoyding of that oure aduersaries would hereof conclude it is to be vnderstanded that this canon speaketh agaynst the heretikes named Manichaei who in the tyme of Leo the first about fourty yeres before
the priest offereth on the aulter Nexte the truth and reall presence of the body and bloud of our lorde in the sacrifice offered Then aulters which this councell calleth diuine or holy for the diuine and holy thinges on them offered the body and bloud of Christ Furthermore the multitude of Masses in one daye for they speake of many sacrifices that is many Masses plurima sacrificia Lastly priuate Masses For the wordes nec ipse sacrificans rightly cōstrewed and weighed importe no lesse For where as no worde in this decree is vttered whereby it maye appeare the people to be of necessitie requyred to receiue if the priestes had receiued them selues at euery Masse no faulte had ben fownde And if the people had receiued without the priestes in this case it had ben reason this decree shuld other wise haue ben expressed And so it is cleare that at that tyme priuate Masses were sayde and done Now if M. Iuell refuse and reiecte the auctoritie of the churche represented in that councell then he geueth vs a manifest notice what marke we ought to take him to be of Then may we saye vnto him the wordes of S. Paul 1. Cor. 11. Nos talem confuetudinem non habemus nec ecclesia Dei We haue no such custome neither the churche of God hath not to condemne the churche And in this case he must pardon vs if according to the precepte of Christ Matth. 18. for that he will not heare the churche we take him for no better then a hethen and a publican Or that Images were then set vp in the Churches Iuell to the intent the people might worship them Of Images ARTICLE XIIII THat Images were set vp in churches within syx hundred yeres after Christ it is certaine but not specially either then or sithens to the intent the people might worship them The intēt and purpose hath ben farre other but right godly as shall be declared Wherefore the imputing of this entēt to the catholike church is both false and also sclaunderouse And because for the vse of images these newe maisters charge the church with reproche of a newe deuise breache of Gods cōmaundemēt and idolatrie I will here shewe first the Antiquitie of Images and by whom they haue ben allowed Secondly to what entent and purpose they serue Thirdly how they maye be worshiped without offence Concerning the Antiquitie and originall of images they were not first inuented by man Antiquitie of Images but commaunded by God brought into vse by tradition of the Apostles allowed by auctoritie of the holy fathers and all councelles and by custome of all ages sith Christes being in the earth When God would the Tabernacle with all fourniture thereto belonging to be made to serue for his honour and glorie he commaunded Moses among other thinges to make two Cherubins of beaten golde Exod. 25. so as they might couer bothe sydes of the propitiatorie spreading abroade their whinges and beholding them selues one an other their faces tourned toward the propitiatorie that the Arke was to be couered with all Of those Cherubins S. Paul speaketh in his epistle to the Hebrewes Cap. 9. Exod. 37. Which images Beseleel that excellent workeman made at the commaundement of Moses according to the instructions by God geuen Againe Moses by the commaundement of God made the brasen Serpent Num. 21. and set it vp on high for the people that were hurt of serpentes in wildernes to behold and so to be healed In the temple also that Salomon buylded ◠Reg. 6. ◠Paral. 3. were images of Cherubins as the scripture sheweth Of Cherubins mention is made in sundry places of the scriptures specially in Ezechiel the prophet cap. 41. Iosephus writeth of the same in his third and eight booke antiquitatum Iudaicarum The image of Cherubins representeth angels and the word is a word of angelical dignitie as it appeareth by the third chapter of Genesis where we read that God placed Cherubins before paradise after that Adam was cast forth for his disobedience It were not much besyde our purpose here to rehearse the place of Ezechiel the prophet Ezechi 9. where God commaunded one that was clothed in lynnen and had an ynkhorne by his syde to go through the myddes of Hierusalem and to prynt the signe of Tau In cōmētar in Ezechielem The signe of the Crosse cōmēded to men by gods prouidence that is the signe of the Crosse for that letter had the similitude of the Crosse among the old Hebrewe letters as Saint Hierom witnesseth in the foreheddes of the men that moorned and made moue ouer all the abominations of that citie Touching the signe Image or figure of the Crosse in the tyme of the new testament God femeth by his prouidence and by speciall warninges in sundry reuelatiōs and secrete declaratiōs of his will to haue commended the same to men Euseb eccles hist lib. 9. ca. 9 that they shuld haue it in good regard and remembraunce When Constātine the Emperour had prepared him selfe to warre against Maxentius the tyraunt casting in his mynde the great daungers that might thereof ensue and calling to God for helpe as he lookte vp beheld as it were in a visiō the signe of the crosse appearing vnto him in heauen as bright as fyer and as he was astonied with that straunge sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen tripart hist lib. 5. cap. 50. he heard a voice speaking thus vnto him Constantine in this ouercomme After that Iulian the Emperour had forsaken the profession of Christen Religion and had done sacrifice at the temples of painyms mouing his subiectes to doo the like as he marched forward with his armie on a daye the droppes of rayne that fell downe out of the ayer in a shewer fourmed and made tokens and signes of the crosse both in his and also in the souldiers garmentes Eccles histor lib. 10 in fine Rufinus hauing declared the straunge and horrible plages of God whereby the Iewes were frayed and letted from their vaine attempte of buylding vp againe the temple at Hierusalem leaue thereto of the Emperour Iulian in despite of the christians obteyned in the ende sayeth that least those earthquakes and terrible fyers which he speaketh of raysed by God whereby as well the work houses and preparations toward the buylding as also great multitudes of the Iewes were throwē downe cast abroade and destroyed shuld be thought to happen by chaunce the night folowing these plages the signe of the crosse appeared in euery one of their garmētes so euidētly as none to cloke their infidelitie was able by any kynde of thing to scowre it out and put it awaye Histo tripart li. 9. Cap. 29. When the temples of the painims were destroyed by the christians in Alexandria about the yere of our lord 390. in the chiefe temple of all which was of the Idol Serapis the holy and mysticall letters called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
wyne in his house then for as much as Egesippus who was not long after him witnesseth of him that he neuer dranke wyne but at our lordes supper But because perhappes oure aduersaries will caste some myste ouer these allegations to darken the truth with theire clowdy gloses which be cleare ynough to quiet and sobre wittes that geue eare to the holy ghost speaking to vs by the mowth of the churche I will bring forth such witnesses and proufes for this purpose out of auncient fathers as by no reason or Sophisticall shifte they shall be hable to auoyde Many of the places that I alleged in the article before this for priuate communion may serue to his purpose very well and therfore I will not lette to recite some of them here also Milciades that constant martyr of Christ and bishop of Rome ordeined that sundry hostes prepared by the consecrating of a bishop shuld be sent abroade among the churches and parishes that christen folke who remayned in the catholike faith might not through heretikes be defrauded of the holy SacrameÌ„t Which can none other wise be taken then for the forme of breade onlye because the wine can not conueniently be so caryed abroade froÌ„ place to place in small quantitie for such vse much lesse any long tyme be kepte with out corruption The councell of Nice decreed Can. 14. that in churches where neither bishop nor priest were present the deacons them selues bringe forth and eate the holy communion Which lykewise can not be referred to the forme of wine for cause of sowring and corruption if it be long kepte Where oftentymes we finde it recorded of the fathers that christen people in tyme of persecution receiued of the priestes at church in fyne linnen clothes the sacrament in sundry portioÌ„s to beare with them and to receiue it secretly in the morninge before other meate as their deuotion serued theÌ„ for the same cause and in respectes of other circumstances it must of necessitie be taken onely for the kynde or forme of breade The places of Tertullian and saint Cyprian be knowen Lib. 2. ad vxorem Tertullian writing to his wife exhorteth her not to marye agayne specially to an infidell if he dye before her for that if she doo she shall not be hable at all tymes for her husband to doo as a christen womaÌ„ ought to doo Will not thy husband know sayeth he what thou eatest secretly before all other meate and in case he doo know it he will beleue it to be bread not him who it is called-Saint Cyprian writeth in his sermon de lapsis that when a woman had gonne aboute with vnworthy handes to open her cofer wher the holy thing of oure lord was layde vp she was made affrayde with fyre that rose vp from thence as she durst not touch it Which doubteles must be taken for that one kynde of the Sacrament The examples of keping the holy Sacrament vnder the forme of bread onely to be in a redines for the sycke and for others in tyme of danger that they might haue their necessarie vitaile of lyfe or viage prouision with them at their departure hence be in maner infinite Here one or two may serue in stede of a number For though M. Iuell maketh his vaunt that we haue not one sentence or clause for proufe of these articles which he so defaceth with his negatiue yet I will not accumulat this treatise with tediouse allegation of auctorities S. Ambrose at the houre of death receiued the communion vnder one kynde kepte for that purpose as it appeareth by this testimonie of Paulinus who wrote his life And because it may be a good instruction to others to dye well I will here recite his wordes At the same tyme as he departed from vs to oure lorde from about the eleueÌ„th howre of the day vntill the howre that he gaue vp the ghost stretching abroade his handes in maner of a crosse he prayed We sawe his lippes moue but voice we heard none Horatus a priest of the churche of Vercelles being gonne vp to bedde heard a voice three tymes of one calling him and saying to him aryse and haste the for he will departe hence by and by Who going downe gaue to the sainte oure lordes bodye which taken and swalowed downe he gaue vp the ghost hauing with him a good voiage prouision so as the soule being the better refreshed by the vertue of that meate maye now reioyse with the companie of Angelles whose life he leade in the earth and with the felowship of Elias Ecclesias hist lib. 6. cap. 44. Dionysius Alexandrinus aboute the yere of oure lord 200. as Eusebius Caesariensis reciteth manifestly declareth how that an olde man called Serapion was houseled vnder one kinde at his ende This Serapion after that he had layen speacheles three dayes sent for the Sacrament The priest for sickenes not hable to come him selfe gaue to the ladde that came of that errant a litle of the sacrament commaunding him to weate it and so being moisted to powre it in to the oldes mannes mowth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this much is expressed by the wordes there as the greke is to be constrewed The ladde being retourned home moisted with some liquour that diuine meate to serue the olde man with all lying now panting for desyre to be dimissed hence and to haste him awaye to heauen and powred it in to his mowth For that this old mannes mowth and throte had long ben drye by force of his sikenes the priest who had experience in that case prouidently gaue warning to moyste the Sacrament with some liquoure and so together to powre it in to his mowth Which was so done by the ladde as Dionysius expresseth Now if the forme of wine had then also ben brought by the ladde to be ministred there had ben no nede of such circumstance to procure the olde man a moisture to swallowe downe that holy foode And that this was the maner of ministring the Sacrament to old men at their departing it appeareth by record of Theodoritus who wryteth in his ecclesiastical storye how one Bassus an archepriest ministred vnto an olde maÌ„ called Simeones of great fâ—me for his holynes Bassus sayeth he as he visited his churches chaunced vpoÌ„ holy Simeones that woonder of the world lying sicke who through feblenes was not hable to speake nor moue When Bassus sawe he shuld dye he geueth him his rightes before But after what sorte it is to be marked Spongia petita Simeoni os humectat atque eluit ac tum ei diuinum obtulit Sacramentum He calleth for a sponge sayeth Theodoritus and therewith moysteth and washeth Simeones mowth and then geueth him the holye Sacrament If at that tyme the receiuing of the sacred cuppe had ben in vse such procuring of moisture for the better swallowing downe of the SacrameÌ„t vnder the one kynde had ben needles Amphilochius that worthy bishop of Iconium in Lycaonia of
Gelasius went about to spredde their heresie in Rome and in the parties of Italie Their hereticall opinion was that Christ tooke not oure fleshe and bloude but that he had a phaÌ„tasticall bodye and dyed not ne rose agayne trulye and in dede but by waye of phantasie And therefore at the communion they absteined from the cuppe and the better to cloke their heresie came to receiue the Sacrament in the forme of breade with other catholike people Against whom Leo sayeth thus Serm. 4. de quadra gesima Abdicant enim se sacramento salutis nostrae etc. They dryue theÌ„ selues awaye from the Sacrament of oure saluation And as they denye that Christ oure lorde was borne in truth of oure fleshe so they beleue not that he dyed and rose agayne truly And for this cause they condemne the daye of oure saluation and gladnes that is the sunnedaye to be their sadde fastinge daye And where as to cloke theire infidelitie they dare to be at oure mysteries they temper them selues so in the communion of the Sacramentes as in the meane tyme they may the more safely kepe them priuye With vnworthy mowth they receiue Christes bodye but to drinke the bloude of oure redemption vtterly they will none of it Which thing we would aduertise your holynes of that bothe such men maye be manifested by these tokens vnto you and also that they whose deuilish simulatioÌ„ and fayning is fownde being brought to light and bewrayed of the felowship of saintes maye be thrust out of the churche by priestly auctoritie Thus farre be Leo his wordes Gelasius that succeded fourty yeres after Leo imployed no lesse diligence then he dyd vtterly to vanquish and abolish that horrible heresie of whom Platina wryteth that he banished so many maniches as were fownde at Rome and there openlye burned their bookes And because this heresie shuld none elles where take roote and springe he wrote an epistle to Maiâ—ricus and Ioannes two bisshops amongest other thinges warning them of the same Out of which epistle this fragment onely is taken whereby he doth bothe briefly shewe what the Maniches dyd for cloking of their infidelitie as Leo sayeth and also in as muche as their opinion was that Christes bodye had not verye bloude as being phantasticall onely and therefore superstitiously absteined froÌ„ the cuppe of that holy bloude geueth charge and commaundement that either forsaking their heresie they receiue the whole Sacramentes to witte vnder bothe kyndes or that they be kepte from them wholy Here the wordes of Leo afore mentioned and this canon of Gelasius conferred together specially the storye of that tyme knowen it may sone appeare to any Iuell Or that the people had their commen prayers then in a straunge tonge that they vnderstoode not Of the Church Seruice in learned tonges vvhich the vnlearned people in olde tyme in sundry places vnderstoode not ARTICLE III. IF you meane Maister Iuell by the peoples common prayers such as at that tyme they commonly made to God in priuate deuotion I thinke they vttered them in that tonge which they vnderstoode and so doo Christen people now for the most parte and it hath neuer ben reproued by any catholike doctour But if by the common prayers you meane the publike Seruice of the churche whereof the most parte hath ben pronounced by the bishops priestes deacoÌ„s and other ecclesiasticall ministres the people to sundry partes of it saying Amen or otherwise geuing their assent I graunt some vnderstoode the language thereof and some vnderstoode it not I meane for the tyme you referre vs vnto euen of syx hundred yeres after Christes conuersation here in earth For about nyne hundred yeres past it is certaine the people in some countries had their Seruice in an vnknowen tonge as it shall be proued of our owne countrie of England But to speake first of antiquitie and of the compasse of your first syx hundred yeres it is euident by sundry auncient recordes bothe of doctours and of councelles specially of the councell Laodicene in Phrygia Pacatiana holden by the bishops of the lesser Asia about the yere of our lord 364. that the Greke churches had solemne Seruice in due order and forme set forth with exacte distinction of psalmes and lessons of houres dayes feastes and tymes of the yere of silence and open pronouncing of geuing the kisse of peace to the bishop first by the priestes then by the laye people of offering the Sacrifice of the only ministers coÌ„ming to the aulter to receiue the communion with diuerse other semely obseruations As for the Latine churches they had their prayers and Seruice also but in such fixed order long after the Grekes For Damasus the Pope first ordeyned that psalmes shuld be longe in the churche of Rome alternatim enterchaungeably or by course so as now we sing them in the quyere and that in the ende of euery psalme shuld be sayde Gloria Patri Filio Spiritui sancto sicut erat etc. Which he caused to be done by counsell of S. Hierome In rescripto Hieronymi ad 2. epist Damasi Papae ad HieronymuÌ„ presbyterum that the faith of the 318. bishops of the Nicene councell might with like felowship be declared in the mowthes of the Latines To whom Damasus wrote by Bonifacius the priest to Ierusalem that Hierom would send vnto him psallentiam Graecorum the maner of synging of the Grekes so as he had learned the same of Alexander the bishop in the East In that epistle complayning of the simplicitie of the Romaine churche he sayeth that there was in the Sunnedaye but one epistle of the Apostle and one chapter of the Gospell rehearsed and that there was no synging with the voice hearde nor the comelynes of hymnes knowen among them About the same tyme S. Ambrose also tooke order for the Seruice of his churche of Millane and made holy hymnes him selfe Lib. ConfessionuÌ„ In whose tyme as S. Augustine writeth when Iustina the young Emperour Valentinians mother for cause of her heresie wherewith she was seduced by the Arianes persecuted the catholike faith and the people thereof occupied them selues in deuoute watches more then before tyme ready to dye with their bishop in that quarell it was ordeyned that hymnes and psalmes shuld be song in the churche of Millane after the maner of the east parties that the good folke thereby might haue some comfort and spirituall reliefe in that lamentable state and continuall sorowes Thereof the churches of the West forthwith tooke example and in euery countrie they folowed the same In his seconde booke of Retractations Cap. 11. he sheweth that in his tyme such maner of synging began to be receiued in Aphrica Before this tyme had Hilarius also the bishop of Poiters in Fraunce made hymnes for that purpose of which S. Hierom maketh mention In 2. prooemio coÌ„mentariorum epist ad Galat. Much might be alleaged for proufe of hauing Seruice in the Greke and in the
byrdes doo For owselles popiniayes rauens and pyes and such the like byrdes oftetymes be taughte of men to sownde they knowe not what These wordes are to be taken of th'understanding of the sense not of the tonge which the Seruice is songe in For the people of Hippo where he was bishop vnderstoode the latine tonge meanely Which sense can not rightly and safely be atteined of the common people De ecclesiasticis diuersis capitulis Constitutione 123. Greg. Haloādro interprete Nā in veteri translatione nihil tale habetur but is better and more holesomly taughte by the preaching of the learned bishops and priestes The commaundement of Iustinian the Emperour which M. Iuell alleageth that bishops and priestes shuld celebrate the holy oblation or Sacrifice which we call the Masse not closely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with vtterāce and sownde of voice that they might be heard of the people maketh nothing for the Seruice to be had in the Englishe tong in the churche of England or in any other vulgare tonge in the churche of any other nation but requireth onely of the bishops and priestes open pronouncing Iustinianes ordinaunce truly declared vocall not mentall speaking not whispering with the breath onely in the celebration of the holy Sacrifice and other Seruice Wherein he agreeth with S. Augustine who in his booke de Magistro Cap. 1. sayeth that when we praye there is no nede of speaking onlesse perhappes we doo as priestes doo Who when they praye in publike assemble vse speaking for cause of signifying their mynde that is to shewe that they praye not to th'intēt God but menne maye heare and with a certaine consent through putting in mynde by sownde of voice maye be lyfted vp vnto God This much S. Augustine there And this is the right meaning of that Constitution And thus he ordeined for the greke churche onely and thereto only it is to be referred for that some thought the Sacrifice shuld be celebrated rather with silence after the maner of the churche of Rome specially at the consecration And as that constitution perteined to the Grekes and not to the Latines so was it not fownde in the Latine bookes vntill Gregorius Haloander of Germanie of late yeres translated the place And where M. Iuell alleageth this commaundement of Iustinian against the hauing of the Seruice in a learned tonge vnknowen to the common people it is to be noted how he demeaneth him selfe not vprightly but so as euery man may thereby knowe a scholer of Luther Caluine and Peter Martyr For whereas by th'allegation of that ordinance he might seme to bring somewhat that maketh for the blessed Sacrifice of the churche commonly named the Masse he dissembleth the worde of the sacrifice which Iustinian putteth expressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est diuinam oblationem the diuine or holy oblation and termeth it other wise in his replyes by the name of common prayers and in his Sermon by the name of the wordes of the ministration refusing the worde of the churche no lesse then he refuseth to be a member of the churche Thus through fooysting and coggyng their dye and other false playe these newe perilouse teachers deceiue many poore soules and robbe them of the suer simplicitie of their faith And where was this commaundement geuen In Constantinople the chiefe citie of Grece where the greke tonge was commonly knowen That Emperour had dominion ouer some nations that vnderstoode not the greke commonly Yet no man can tell of any constitution that euer he made for Seruice there to be had in their vulgare and barbarous tonge So many nations hauing ben conuerted to the faith the common people whereof vnderstoode neither greke nor latine if the hauing of the Seruice in their vulgare tonge had bē thought necessary to their saluation the fathers that stickte not to bestowe their bloude for their flockes would not haue spared that small paine and trauaile to put their Seruice in vulgare tonges If it had ben necessary it had ben done if it had ben done it had ben mentioned by one or other Psal 104. Lib. 1 cōtra haeres haeresi 39. It appeareth by Arnobius vpon the Psalmes by Epiphanius writing against heresies and by S. Augustine in his bookes De Doctrina Christiana that by accompte of th'antiquitie there were 72. tonges in the worlde In Tuscul q. Cicero sayeth that they be in number infinite Of them all neither M. Iuell nor any one of his syde is able to shewe that the publike Seruice of the churche in any nation was euer for the space of syx hundred yeres after Christ in any other then in greke and latine For further answere to the auctoritie of Iustinianes ordinance we holde well with it Good men thinke it meete the Seruice be vttered now also with a distincte and audible voice that all sortes of people specially so many as vnderstand it may the more be stirred to deuocion and thereby the rather be moued to saye Amen and geue their assent to it through their obedience and credite they beare to the churche assuring them selues the same to be good and helthfulll and to the glory of God And for that purpose we haue commonly sene the priest when he spedde him to saye his seruice to ring the Sawnce bell and speake out a lowde Pater noster By which token the people were commaunded silence reuerence and deuotion Now to saye somewhat touching the common prayers or Seruice of the curches of Aphrica where S Augustine preached in Latine as you saye and I denye not and thereof you seme to cōclude that the common people of that countrie vnderstoode and spake latine as their vulgare tonge That the Aphricane churches had their Seruice in Latine it is euident by sundry places of S. Augustine in his exposition of the Psalmes in his bookes De Doctrina Christiana and in his sermons and most plainely in an epistle that he wrote to S. Hierome in which he sheweth that the people of a citie in Aphrica was greatly moued and offended with their bishop for that in reciting the scriptures for parte of the seruice to them he read out of the fourth chapter of Ionas the Prophete not cucurbita after the olde texte which they had ben accustomed vnto but hedera after the newe translation of S. Hierome All people of the latine churche vnderstoode not the latine Seruice Lib. 3.2 belli punici Now as I graunt that some vnderstoode it so I haue cause to doubte whether some others vnderstoode it or no. Nay rather I haue great probabilitie to tkinke they vnderstoode it not For the bewraying of Hannibals Ambassadoures to the Romaines by their Punicall language whereof Titus Liuius writeth and likewise the cōference betwixte Sylla the noble man of Rome and Bocchus kinge of Numidia had by meane of interpreters adhibited of bothe parties as Saluste recordeth in bello Iugurthino declareth that the tonge of Aphrica was the
Ecce lingua Britanniae quae nil aliud nouerat quà m Barbarum frendere iam dudum in diuinis laudibus Hebraeum coepit Halleluia resonare Beholde our lord almighty hath now pearced the hartes almost of all nations Beholde he hath ioyned the borders of the East and the West in one faith together Beholde the tonge of Britaine that could nothing elles but gnashe barbarously hath begonne now of late in diuine seruice to sownde the Hebrewe Halleluia Bede in the ende of his second booke sheweth that one Iames a deacon of the churche of Yorke a very cunning man in songe sone after the faith had ben spred abroade here as the number of beleuers grewe began to be a maister or teacher of synging in the churche after the maner of the Romaines The like he writeth of one Eddi surnamed Stephanus that taught the people of Northumberland to sing the Seruice after the Romaine maner and of Putta a holy man bishop of Rochester commending him much for his great skille of synging in the churche after the vse and maner of the Romaines which he had learned of the disciples of S. Gregorie These be testimonies playne and euident ynough that at the begynning the churches of England had their diuine Seruice in Latine and not in English One place more I will recite out of Bede most manifest of all other for proufe hereof In the tyme of Agatho the Pope there was a reuerent man called Iohn Archicantor that is chiefe chaunter or synger of S. Peters churche at Rome and Abbot of the monasterie of S. Martin there Benedicte an abbot of Britaine hauīg buylded a monasterie at the mowth of the Riuer Murus Bede so calleth it sued to the Pope for cōfirmations liberties fraunchesies priuileges etc. as in such case hath ben accustomed Among other thinges he obteined this cunning Chaunter Iohn to come with him into Britaine to teache songe Because Bedes ecclesiasticall storye is not very cōmon I haue thought good here to recite his owne wordes thus englished This Abbot Benedicte tooke with him the foresayd Iohn to bring him in to Britaine that he shuld teache in his monastery the course of seruice for the whole yere so as it was done at S. Peters in Rome Iohn dyd as he had commaundement of the Pope both in teaching the synging men of the sayde monastery the order and rite of synging and reading with vtterance of their voice and also of writing and prycking those thinges that the compasse of the whole yere requyred in the celebration and keping of the holy dayes Which be kepte in the same monasterie till this daye and be copied out of many rownde about on euery coste Neither dyd that Iohn teache the brethren of that monastery onely but also many other made all the meanes they could to gete him to other places where they might haue him to teache This farre Bede I trowe no man will thinke that this Romaine taught and wrote the order and maner of synging and pronouncing the Seruice of the churches of this lande in the English tonge If it had ben demed of the learned and godly gouernours of Christen people then a necessary pointe to saluation to haue had the seruice in the english no mā had ben so apte and fitte to haue trāslated it as he who in those dayes had by speciall grace of God a singular gifte to make songes and sonets in english meter to serue religion and deuotion His name was Cednom Cednom of whom Bede writeth merueilouse thinges How he made diuerse songes conteining matter of the holy scripture with such exceding swetenes and with such a grace as many feeling their hartes compuncte and prickte with hearing and reading of thē withdrewe them selues from the loue of the world and were enkēdled with the desyer of the heauenly lyfe Many sayeth Bede of th'english nation attempted after him to make religiouse and godly poetries but none could doo comparably to him For he was not sayeth he alluding to S. Paules wordes taught of men Galat. 1. neither by man that arte of making godly songes but receiued from God that gifte freely And therfore he could make no wanton tryfling or vaine ditties but onely such as perteined to godly Religion and might seme to procede of a head guyded by the holy ghost lib. 4. cap. 24. This diuine poet Cednom though he made many and sundry holy workes hauing their whole argument out of holy scripture as Bede reporteth yet neuer made he any piece of the Seruice to be vsed in the churche Thus the faith hath continewed in this land among the English people from the 14. yere of the reigne of Mauritius the Emperour almost these thousand yeres The first entree of the English Seruice and vntill the late king Edwardes tyme the English Seruice was neuer heard of at least waye neuer in the churche of England by publike auctoritie receiued and vsed Now touching the scripture by M. Iuell and by all them of that syde alleaged for the Seruice to be had in the vulgare tonge In the 14. chapter of the first epistle to the Corinthians S. Paul treateth of the vse of tonges so as it was in the primitiue churche a speciall gifte As the faithfull folke came together to pray and to heare gods worde some one man suddeinly stoode vp and spake in the congregation with tonges of many nations Spiritu insusurrante as Chrysostom sayeth that is by inspiration or prompting of the spirite so as neither others that were present neither him selfe after the opinion of Chrysostome vnderstoode what he sayd That gifte the Apostle dyd not forbyd For that euery gifte of God is good and nothing by him done in vaine but dehorted the Corinthians frō the vaine and ambitiouse vse of it and therefore dyd much extenuate the same and preferred prophecying that is the gifte to interprete and expounde scriptures farre before it It was not in the churche but in the Apostles tyme or a very shorte while after them and that all together by miracle the holy ghost being the worker of it The place of S. Paul to the Corinthians maketh not for the Seruice in the English tonge As concernig the order of the common prayers and publike Seruice in such sorte as we haue now and that age had not S. Paul mentioneth nothing neither speaheth one word in that whole chapter but of the vse of the miraculouse gifte as is sayde before And therefore his sayinges out of that chapter be not fittely alleaged of M. Iuell and the reste of our aduersaries against the maner of prayers and Seruice of the churche now receiued and of long tyme vsed which in the West is vttered in the latine tonge not by waye of miracle or peculiar gifte but according to the institution and ordināce of the churche Profectò enim coelū Ecclesia tū fuit In 1. Cor. 14. ho. 37. In very dede sayeth Chrysostome the churche then was a heauen
when as the holy ghost administred all thinges moderated all the headdes of the churche caughte eche one with his inspiration As for now we kepe but the steppes onely of those thinges We speake two or three of vs and that a sundre and one holding his peace an other begynneth But these be but signes onely and memorials of thinges And so when we haue begonne he meaneth Dominus vobiscum cum spiritu tuo the people answereth meaning to signifie thereby that so in olde tyme they spake not of their owne wisedome but of the instincte of the spirite of God This much Chrysostome of the heauēly maner of the primitiue churche in the Apostles tyme. Now if in these dayes the maner were like if it pleased the holy ghost to powre vpon vs the like abundance of grace as to doo all thinges for vs to rule the headdes of all faithfull people to carrie eche one of vs with his diuine inspiratiō and whē we came to churche together for cōforte and edifying to geue in to our hartes and put in to our mowthes by daily miracle what we shuld praye and what we shuld preache and how we shuld hādle the scriptures In this case no catholike christen man would allowe the vnfruitefull speaking with straunge and vnknowen tonges without interpretation to the lette and hinderance of gods word to be declared and to the keping of the people onely in gasing and wondering from saying Amen and geuing their assent to the godly blessing and thankes geuing But the order of the churche now is farre otherwise We haue not those miraculouse giftes and right well maye we doo with out them For the speaking with tonges was in stede of a signe or wonder not to them that beleued but to the vnbeleuers And signes be for the vnfaithfull the faithfull haue no neede of them In churches I meane where aunciēt order is kepte whiles the Seruice is song or sayd the ministers doo not speake with tonges or with a tonge in such sorte as S. Paul vnderstoode but they doo reade and rehearse thinges set forth and appointed to them S. Paul rebuketh them who speaking with tonges letted the preachers so as the people present might not be edifyed The Latine Seruice is not so done in the churche as the exposition of the scriptures be thereby excluded In the Apostles tyme they came to churche to th' intent they might profitably exercise the giftes God gaue them and by the same specially by the gifte of prophecying edifie one an other and teache one an other Now adayes they come not to churche together one to teache an other and to expounde the scriptures in common but to praye and to heare the opening of Gods word not one of an other with out order but of some one to witte the bishop priest curate or other spirituall gouernour and teacher And for as much as all the people can not heare the priestes prayers at th'aulter which hath from the Apostles tyme hytherto euer ben a place to celebrate the holy oblation at tourning him selfe for the most parte to the East according to Apostolike tradition in what tonge so euer they be vttered for distance of the place they remaine in it is no inconuenience such admitted in to the quyer as haue better vnderstanding of that is sayd or song that the reste remaine in semely wise in the neather parte of the churche and there make their humble prayers to God by them selues in silence in that language they best vnderstand conforming them selues to the priestes blessing and thankes geuing through faith and obedience with their brethren in the quyer and geuing assent to the same vnderstanding some good parte of that is done as declared by often preaching and by holy outward ceremonies perceiueable to the senses of the simplest Fol. 15. Where as you M. Iuell alleage S. Paul for your purpose and make him to saye thus otherwise then he wrote 1. Cor. 14. If thou make thy prayer in the congregation with thy Spirite or noise of straunge wordes how shall the vnlearned man thereunto saye amen for he knoweth not what thou sayest you bombaste this texte with your owne counterfeit stuffing The trāslatiō auctorised by king Edward and his counsell is truer and foloweth the greke nearer which hath thus When thou blessest with the spirite how shall he that occupieth the rome of the vnlearned saye amen at thy geuyng of thankes seing he vndestandeth not what thou sayest Here the Apostle saint Paul speaketh of blessing or thankes geuing with the spirite which spirite what it is it is not easy to declare after the iudgement of your owne patriarke Iohn Caluine Saint Ambrose taketh it for the spirite we haue receiued in baptisme that doth incline and moue vs to prayer S. Thomas for the holy ghoste geuen to vs for reason and for the power imaginatiue Erasmus for the voice it selfe Isidorus Clarius for the power of pronouncing or vtterance some for the breath that passeth the throte some for the intention S. Augustine very subtily pro apprehensione quae ideas concipit signa rerum Caluine in his Institutions De Oratione cap. 15. for the sownde of the mowth that is caused of the breath of a mannes throte and rebownding of the ayer Chrysostom for the spirituall gifte or the gifte of the holy ghost to speake with tonges Which Caluine him selfe sytting in iudgement as it were vpon this doubtefull matter alloweth best and condemneth the mynde of all others and also his owne though vnwares as it semeth and so he would condemne your noyse of straunge wordes likewise if he heard it This texte being so doubtefull of it selfe in sense so put out of tune by your noyse of straunge wordes wherewith you descant vpon the worde Spirite so violently applyed by your newe fangled exposition maketh litle to the condemnation of the latine Seruice in the latine churche specially seing that S. Paul meaneth by that miraculouse speaking with tonges vsed or rather abused among the Corinthians a farre different maner of speaking from that speaking whereby the priest vttereth the common Seruice The priest I graunt saying his Seruice to his parish speaketh with a tonge but such maner of speaking is not that which S. Paul meant For the priest vnderstandeth it for the better parte if he be learned and the people be not vtterly ignorant because of often preaching long custome solemne feastes and sundry ceremonies And therefore your argument gathered out of that texte cōcludeth nothing against hauing the Seruice in the learned latine tonge not perfitely vnderstanded of the vnlearned people Verely if you admitte the exacte iudgement of S. Augustine concerning this place of S. Paul vide Aug. lib. 12. de Genesi ad literā c. 7. 8. 9. to 3 then must you seeke for other scriptures and proufes of your English Seruice For as he discusseth this point learnedly by the tonge S. Paul meaneth not the Latine Greke or Hebrewe
tamen domus eius dicitur cuius hodie rector est Damasus Where as the whole world is gods yet the churche is called his howse ▪ the ruler whereof at these daies is Damasus I would not weery and trouble the reader with such a number of allegations were not that M. Iuell beareth the world in hande we haue not one sentence nor clause for vs to proue either this or any other of all his Articles But perhappes some one will replye and saye yet I heare not the B. of Rome called Head of the vniuersall churche What forceth it whether that very terme be founde in any auncient writer or no Other termes of the same vertue and power be oftentymes founde Is it not one to saie Head of the vniuersall churche and to saie ruler of gods house which Ambrose sayeth whereof this argument may be made The church yea the vniuersall church is the house of God but Damasus B. of Rome is ruler of the house of God after Ambrose ergo Damasus is ruler of the vniuersall church and by like right and title is the Pope who is B. of Rome now also ruler of the same What other is it to call the church of Rome the principall churche respecte had to the bishop there and not otherwise wherein a figure of speach is vsed as Ireneus and Cyprian doo and president or set in auctoritie ouer the whole world as Leo doth then to call the bishop of Rome In locum Ioā 21 homil 87. ex ponēs illud sequere me In Matth. homil 55. Heade of the vniuersall church what meaneth Chrysostome calling Peter totius orbis magistrum the Maister and teacher of all the worlde and saying in an other place that Christ made Peter not ruler ouer one nation as the father made Ieremie ouer the Iewes but ouer the whole worlde what other I saie meaneth he thereby then that he is head of the whole worlde and therefore of the vniuersall church But to satisfie these men and to take awaye occasion of cauille I wil alleage a fewe places where the expresse terme Head is attributed to Peter the first B. of Rome and by like right to his successours Peter and his successour called head of the churche expressely and to the See Apostolike Chrysostome speaking of the vertue and power of Peter and of the stedfastnes of the church in the 55. Homilie vpon Mathewe hath these wordes among other Cuius Pastor caput homo piscator atque ignobilis c. By which wordes he affirmeth that the pastour and head of the church being but a fisher a man and one of base parentage passeth in firmnes the nature of the diamant Againe in an homilie of the praises of Paul he sayeth thus Neither was this man onely such a one but he also which was the head of the Apostles who oftentymes sayde he was ready to bestowe his life for Christ and yet was full sore afrayed of death If he were head of the Apostles then was he head of the inferiour people and so Head of the vniuersall churche Hierome writing against Iouinian sayeth propterea inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio for that cause among the twelue on is specially chosen out that the Head being ordeined occasion of schisme may be taken awaye Whereby it appeareth that Peter was constituted head for auoiding of diuision and schisme Now the danger of the inconuenience remaining still yea more then at that tyme for the greater multitude of the churche and for sundry other imperfections the same remedy must be thought to continewe onlesse we would saye that Christ hath lesse care of his church now that it is so much encreaced then he had at the beginning when his flocke was smal For this cause excepte we denye Gods prouidēce toward his church there is one Head for auoiding of schisme also now as well as in the Apostles tyme. Which head is the successour of him that was head by Christes appointment then the B. of Rome sitting in the seate that Peter sate in Cyrillus sayeth Petrus vt princeps caputque caeterorū primus exclamauit tu es Christus filius Dei viui Peter as prince and Head of the reste first cryed out thou art Christ the sonne of the liuing God Serm. 124. de tēpore Augustine also in a sermon to the people calleth him head of the church saying Totius corporis membrum in ipso capite curat ecclesiae in ipso vertice componit omnium membrorum sanitatem He healeth the member of the whole body in the Head it selfe of the church and in the toppe it selfe he ordereth the helth of all the members And in an other place Li. quaest vet no. testam q. 75. Saluator quando pro se Petro exolui iubet pro omnibus exoluisse videtur Quia sicut in saluatore erant omnes causa magisterij ita post saluatorem in Petro omnes continentur ipsum enim constituit Caput omnium Our sauiour sayeth Augustine when as he cōmaundeth paimēt for the Emperoure to be made for him selfe and for Peter he semeth to haue payde for all Because as all were in our sauiour for cause of teaching so after our sauiour all are conteined in Peter for he ordeined him Head of all Here haue these men the plaine and expresse terme Head of the rest Head of the church Head of all and therefore of the vniuersall church What will they haue more Neither here can they saie that although this auctoritie and title of the Head be geuen to Peter yet it is not deriued and transferred from him to his successours For this is manifest that Christ instituted his churche so as it shuld continewe to the worldes ende Cap. 9. according to the saying of Esaie the prophete Super solium Dauid c. Vpon the seat of Dauid and vpon his kingdome shall Messias sitte to strengthen it and to establish it in iudgement and righteousnes from this daye for euermore And thereof it is euidēt that he ordeined those who then were in ministerie so as their auctoritie and power shuld be deriued vnto their aftercommers for the vtilitie of the church for euer specially where as he sayde Matt vlt. beholde I am with you vntill the ende of the worlde And therefore as Victor writeth in his storie of the persecutiō of the Vandales Eugenius B. of Carthago Lib. 2. conuented of Obadus a great capitaine of Hunerike king of the Vandales about a councell to be kepte in Aphrica for matters of the faith betwixte the Arians supported by the king and the catholikes sayde in this wise Si nostram fidem c. If the kinges power desyre to knowe our faith which is one and the true let him sende to his frendes I will write also to my brethren that my fellowebishops come who may declare the faith that is cōmon to you and vs there he hath these wordes
serche of the truth By these places it is made cleare and euident that these names figure image signe token sacrament and such other the like of force of their significatioÌ„ doo not allwaies exclude the truth of thinges but doo onely shewe and note the maner of presence Wherefore to conclude this matter that is somewhat obscure to senses litle exercised the figure of the body or the signe of the body the Image of the body doth note the coouertnesse and secretnes in the maner of the exhibiting and doth not diminishe any whitte the truth of the presence So we doo accorde with M. Iuell in this article touching the forme of wordes but withall we haue thought it necessary to declare the true meaning of the same wich is contrary to the doctrine of the Sacramentaries Iuell Or that it was lawfull then to haue xxx xx.xv.x or .v. Masses said in one church in one daie Of pluralitie of Masses in one church in one daye ARTICLE XIII AS M. Iuell here desceÌ„deth by diuerse proportions and degrees from .xxx. to .v. first by taking awaie .x. the third parte of the whole and then .v. from the reste three tymes So it might haue pleased him also to haue taken awaie three from lyue the last remanent and so to haue lefte but two in all Which if he had done then shuld we so haue made vp that number as in this audiâ—e he might not other wise doo in regarde of his owne free promisse but allowe our accompte for good and sufficieÌ„t For that number we are well able to make good And what reason hath moued the auncient fathers gouernours of the churche to thinke it a godly and a necessarie thing to haue two Masses in one churche in one daie the same reason in cases either hath or might haue moued them and their successours after them likewise to allowe three or fouer Masses and in some cases fyue or mo Now if that rekening could duely be made of our parte M. Iuell perhappes would then saye as coÌ„monly they saye that confesse their errour in numbring that he had mistolde him selfe Albe it here it is to be marueiled that he appointeth vs to proue a number of Masses in one churche in one daie that vtterly denyeth the Masse and would haue no Masse in any church any daie at all And standing in the denyall of the whole so peremptorely as he doth it may seme straunge that he shuld thus frame this Article For what reason is it to chalenge vs for proufe of so great a nuÌ„ber sith he taketh awaie all together It appeareth that being not vnwitting how good proufes we haue for the Masse it selfe he thinketh to blanke vs by putting vs to the proufe of his number of xxx xx.xv.x or .v. Verely this kinde of meÌ„ fareth with the church much like vnto stroÌ„g theeues who hauing robbed an honest welthy man of all his moÌ„ney saie afterwardes vnto him vncourteously ah carle how camest thou by so much olde golde Lydford lavve vsed by the gospellers Or if it like not them to be compared with theeues in regard of the Rome they haue shuffled them selues into they may not vnfittely be likened to a Iudge of the Stemerie at Lidford in Deuonshire who as I haue heard it commonly reported hanged a felone among the Tynners in the forenoone and sate vppoÌ„ him in iudgemeÌ„t at afternoone And thereof to this daye such wrongfull dealing in a coÌ„mon prouerbe is in that countrie called Lidford lawe Sith that you M. Iuell and your felowes that now sitte on the benche require of vs the proufe of mo Masses in one church in one daie as it were a verdite of twelue men of equitie and right ye shuld haue heard our verdite er ye had geuen sentence and condemned the Masse Pluralitie of Masses in one church in one daye Now touching the number and iteration of the Masse first we haue good and auncient auctoritie for two Masses in one church in one daie That eloquent and holy father Leo the first writeth thus to Dioscorus bishop of AlexaÌ„dria Volumus illud quoque custodiri vt cuÌ„ solennior festiuitas conuentuÌ„ populi numerosioris indixerit ad eam tanta multitudo conuenit quae recipi basilica simul vna noÌ„ possit Sacrificij oblatio indubitanter iteretur ne ijs tantuÌ„ admissis ad hanc deuotionem qui primi aduenerint videatur ij qui postmoduÌ„ confluxerint non recepti CuÌ„ plenum pietatis atque rationis sit vt quoties basilicaÌ„ in quae agitur praesentia nouae plebis impleuerit toties sacrificiuÌ„ subsequeÌ„s offeratur This order we will to be kepte that when a number of people coÌ„meth to church together at a solemne feaste if the multitude be so great as maye not well be receiued in one churche at once that the oblatioÌ„ of the Sacrifice hardely be done againe least if they onely shuld be admitted to this deuotion who came first they that come afterward maye seme not to be receiued for as much as it is a thing full of godlynesse and reason that how oftetymes the church where the seruice is done is filled with a newe coÌ„panie of people so ofteÌ„tymes the Sacrifice there eftesones be offered By this father whoÌ„ the great General Councell of Chalcedon agnised for supreme gouernour of the churche of Christ and honoured with the singular title of the Vniuersall Bishop it is ordeined that if anywhere one churche could not conuenieÌ„tly holde all the people together at one time they that came after the first coÌ„panie shuld haue their deuotioÌ„ serued by hauing an other Masse celebrated againe And least perhappes some might doubte wether that were laufull so to be done or no or be cause theÌ„ some doubted thereof as now likewise some seme to doubte of it to put the matter out of doubte he sayeth assuredly Sacrificij oblatio indubitanter iteretur Let them not sticke to iterate or doo againe the oblatioÌ„ of the Sacrifice that is to saie let the Masse be celebrated againe indubitaÌ„ter without casting perill without sticking staggaring or doubting In that epistle he sheweth two great causes why mo Masses then one maye be done in one churche in one daie The one is least the aftercoÌ„mers shuld seme reiected noÌ„ recepti not receiued the other is that the one parte of the people be not defrauded of the benefite of their deuotioÌ„ â–ª As him selfe sayeth Necesse est auteÌ„ vt quaedaÌ„ pars populi sua deuotioÌ„e priuetur si vnius tantuÌ„ Missae more seruato sacrificiuÌ„ offerre non possint nisi qui prima diei parte conuenerint It must nedes be that a parte of the people be berefte of their deuotioÌ„ if the custoÌ„ of hauing one Masse onely kepte none maye offer the sacrifice but such as came to church together in the morning or first parte of the daye Now the people may neither be reiected whoÌ„ God hath chosen nor sparkled abroade whom our lord
meum c. The priest sayeth Bessarion after the rite or maner of the east churche pronounceth with a lowde voice those wordes this is my body c. Which maner of lowde pronouncing was thought good to be vsed in the Greke churche as it may be gathered by that Bessarion writeth who being a Greke borne and brought vp in learning amongest the Grekes knewe rightwell the order of that churche to the intent the people might therby for the better mainetenaunce of their faith be styrred and warned to geue tokē of cōsent and of beleefe thereto when the priest sayeth he pronounceth those wordes with a lowde voice the people standyng by in vtraque parte that is first at the consecration of the body and agayne at the consecration of the bloude answereth amen as though they sayde thus truly so it is as thou sayest For where as Amen is an aduerbe of affirmyng in Hebrue in Greke it signifieth so much as truly And therefore the people answering Amen to those wordes verely saie they these giftes sette forth are the body and bloude of Christ So we beleue so we confesse This farre Bessarion It is declared by Clement lib. 8. constitut Apostolicarum that the people sayde Amen when the wordes of consecration had ben pronounced Whereby we vnderstande that order to haue ben taken by the Apostles The same custome also maye be gathered out of S. Ambrose who sayeth thus Dicit tibi sacerdos corpus Christi tu dicis Amen hoc est verum quod confitetur lingua teneat affectus de sacramētis lib. 4. ca. 5. The priest sayeth the body of Christ and thou sayest amen that is to saye true Holde with thy harte that which thou confessest with thy tonge He sayeth hereof likewise de ijs qui initiantur mysterijs cap. 9. Frustrà ab illis respondetur Amen c. Serm. 6. de ieiunio 7. mensis Amen is answered in vaine by them who dispute against that which is receiued sayeth Leo. And that the people shuld geue their consent and applie their faith to this truth without errour and deceite and that by saying Amen they shuld then beleue and confesse the breade and wine to be made the body and bloude of Christ when it was made in deede and not elles for so were it a great errour De ecclesiasticis diuersis capitulis cōstitut 123. for this cause Iustinian the Emperour made an ordinaunce that the bishoppes and priestes shuld to this intēt pronoūce their seruice plainely distinctly and so as it might be vnderstanded that the people might answere Amen wich is to be referred to eche parte of the seruice but specially to the consecration that they might beleue and confesse it was the body and bloude of Christ when it was in deede and not so confesse when it was not which might happen if they hearde not the wordes of consecratiō plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrayned as perteining onely to the Greke churche wherein he lyued and not to be stretched further to serue for proufe of all the seruice to be had and sayde in the vulgare tonge in the West churche as to that purpose of our newe teachers it is vntruly alleaged Now in this West churche which is the latine churche the people hauing ben sufficiently instructed touching the beleefe of the body and bloude of our lord in the Sacrament it hath ben thought by the fathers conuenient the wordes of consecration to be pronounced by the priest closely and in silence rather then with open voice Wherein they had speciall regarde to the dignitie of that high mysterie And doubteles for this point they vnderstoode Lib. de spiritu sancto ca. 27. as Saint Basile writeth that the Apostles and the fathers which at the begynning made lawes for the order of Ecclesiasticall thinges maineteined the mysteries in their due auctoritie by keping them secrete and in silence For it is not sayeth he any mysterie at all which is brought forth to the popular and vulgar eares whereof he wrote very truly before Ei quod publicatum est per se apprehendi potest imminere contemptum Ei verò quod remotum est ac rarum etiam naturaliter quodammodo esse coniunctam admirationem That what is done openly and made common and of it selfe maye be atteined it is like to come in contempte and be dispysed But what is kepte farre of and is sildom goten that euen naturally in maner is neuer without wondering at it And in such respecte Christ gaue warning that pretiouse stones be not strewed before hogges If in the olde lawe priestes were chosen as Saint Ambrose writeth to coouer the arke of the Testament because it is not lawfull for all persones to see the deapth of mysteries If the sonnes of Caath by Gods appointment dyd onely beare the arke and those other holy thinges of the Tabernacle Nume 4. Vide Origenē homil 5. in Numer cap. 4. on their shulders when so euer the children of Israel remoued and marched foreward in wildernes being closely folded and lapte within vailes courteines and palles by the priestes and might not at no tyme touche nor see the same vpon payne of death which were but figures of this how much more is this high and worthy mysterie to be honoured with secretnes closenes and silence For this cause as they reporte In fragmēto Caroli Mag. de ritib. veteris ecclesiae sayeth Carolus Magnus that noble vertuouse and learned Emperour wryting to his Schoolemaister Alcuinus our cowntrie man and first teacher of Philosophie in Paris it is become a custome in the church that the Canon and consecration be sayde by the priest secretly that those wordes so holy and perteining to so great a mysterie shuld not growe in contēpte whiles all in maner through common vse bearing them awaye would syng them in the high wayes in the stretes and in other places where it were not conuenient Whereof it is tolde that before this custome was receiued shepherdes when they sang them in the fielde were by Gods hande strooken Luther him selfe in praeceptorio is much against them that would haue the Canon of the Masse to be pronounced with a lowde voice for the better vnderstāding vvhat persons the primitiue church excluded frō presence of the sacramēt The fathers of the primitiue churche had this Sacrament in such reuerence and honour that they excluded some sortes of faithfull people from being present at the celebration of it thinking them vnworthy not onely to heare the mysticall wordes of consecration pronounced but also to see the formes of the outward elementes and to be in the churche whiles that most holy Sacrifice was offered They were these Cathechumeni Energumeni and poenitentes The first were learners of our beleefe who as they were daily instructed beleued in Christ and as Saint Augustine writeth Tractatu in Ioan. 11 bare Christes crosse in their forehead
and marked them selues with the same The second were such as notwithstanding they had ben christened yet for the inconstancie of their mynde were vexed with vncleane sprites The third sorte were they who for their synnes committed had not yet made an ende of doing their open penaunce All these were iudged by the gouernoures of the churche at the begynning vnworthy to be present at these holy mysteries Now if this great reuerence towardes the ho y thinges in them was iustly praised the admitting of all sortes of people not onely to be present and to beholde the same but also to heare and vnderstande the wordes of consecration that hath thus allwaies ben honoured with silence and secretnes can not seme to wise zelouse and godly men a thing commendable specially in these tymes in which the holy Christen discipline of the churche is loosed and vtterly shaken of and no difference nor accompte of any diuersitie made betwen the perfite and godly people and them that ought to doo open penaunce that be possessed with deuilles and be infamouse for heynouse and notoriouse crimes committed Where as in olde tymes when by holesom discipline the faithfull people were kepte in godly awe and obedience that prayer also which was sayde ouer the oblation before consecration was pronounced closely and in silence and therefore it was called of the latines secreta of the Grekes mystica oratio meaning thereby that it ought not to be vttered openly and made common Iuell Or that the priest had then authoritie to offer vp Christ vnto his father Of the priestes auctoritie to offer vp Christ to his father ARTICLE XVII Threefold oblation of Christ CHRIST is offered vp to his father after three maners figuratiuely truly with bloud shedding and sacramentally or mystically In figure or signification he was offered in the sacrifices made to God bothe in the tyme of the lawe of nature and also in the tyme of the lawe written And therefore Saint Iohn calleth Christ the lambe which was killed from the begynning of the world meaning in figure The sacrifices of Abel Agnus occilus est ab origine mudi Apoca. 13. Heb. 10. Lib. 6. ca. 5 Noe and Abraham and all those of the people of Israel commaunded by the lawe of Moses figured and signified Christ For which respecte chiefly the law is reported of Saint Paul to haue the shadowe of the good thinges to come S. Augustine writing against Faustus the heretike sayeth Testamenti veteris sacrificia omnia multis varijs modis vnum sacrificium cuius nunc memoriam celebramus significauerunt All the sacrifices of th' olde testament signified by many and sundry waies this one sacrifice whose memorie we doo now celebrate And in an other place he sayeth De fide ad Petrū diaconum cap. 16. that in those fleshely sacrifices there was a signification of Christes fleshe which he shuld offer for synnes and of his bloude which he shuld shedde for the remission of our synnes Truly and with bloude shedding Christ was offered on the Crosse in his owne persone where of S. Paul sayeth Christ gaue him selfe for vs Tit. 2. Ephes 5. that he myght redeme vs from all iniquitie And againe Christ hath loued vs and hath delyuered him selfe for vs an oblation and sacrifice to God into a swete sauour Sacramentally or in mysterie Christ is offered vp to his father in the dayly sacrifice of the churche vnder the forme of breade and wine truly and in dede not in respecte of the maner of offering but in respecte of his very body and bloude really that is in dede present as it hath ben sufficiently proued here before The two first maners of the offering of Christ our aduersaries acknowledge and cōfesse The third they denye vtterly And so they robbe the churche of the greatest treasure it hath or may haue the body and bloude of our Sauiour Christ once offered vpon the crosse with painefull suffering for our redemption and now daily offered in the blessed Sacrament in remembraunce For which we haue so many proufes as for no one point of our Christen religion moe And herein I am more encombred with store then straighted with lacke and doubte more what I may leaue then what I may take Wherefor thinking it shall appeare to the wise more skylle to shewe discretion in the choise of places rather then learning in recitall of number thoug we are ouer peartely thereto prouoked by M. Iuelles vaunting and insolent chalenge I intend herein to be shorte verely shorter then so large a matter requireth and to bring for proufe a fewe such autorities I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The scripture it selfe ministring euident proufe for the oblation of Christ to his father by the priestes of the newe testament in the Institution of this holy Sacrament in the figure of Melchisedech and in the prophecie of Malachie the prophete the autorities of the fathers neded not to be alleged were not the same scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a cōtrary sense to the horrible seducing of the vnlearned For where as the holy Euangelistes reporte that Christ at his last supper tooke breade gaue thankes brake it and sayde this is my body wich is geuen for you Luc. 22. Againe this is my bloude wich is shedde for you in remission of synnes By these wordes being wordes of sacrificing and offering they shewe and set forth an oblation in acte and dede though the terme it selfe of oblation or sacrifice be not expressed Albe it to some of excellent knowledge datur here sowndeth no lesse then offertur or immolatur that is to saye is offered or sacrificed specially the additiō pro vobis withall cōsydered For if Christ sayde truly as he is truth it selfe and guile was neuer fownde in his mowth then was his body presently geuen and for vs geuen at the tyme he spake the wordes that is at his supper For he sayde datur is geuen not dabitur shall be geuen And likewise was his bloude shedde in remissiō of synnes at the tyme of that supper for the texte hath funditur is shedde But the geuing of his body for vs and the shedding of his bloud in remissiō of synnes is an oblatiō of the same ergo Christ offered his body and bloude at the supper And thus datur signifieth here as much as offertur Now this being true that our lord offered him selfe vnto his father at his last supper hauing geuen cōmaundement to his Apostles to doo the same that he there dyd whō then he ordeined priestes of the newe testament saying doo this in my remembraunce as Clement doth plainely shewe lib. 8. Apostolicarum cōstitut cap. vltimo the same charge perteining no lesse to the priestes that be now the successours of the Apostles in this behalfe then to
To conclude the being of Christes body in the Sacrament is to vs certaine the maner of his being there to vs vncertaine and to God onely certaine Iuell Or that Ignoraunce is the mother and cause of true deuotion and obedience MAister Iuell had great nede of Articles for some shewe to be made against the catholike churche when he aduised him selfe to put this in for an Article Verely this is none of the highest mysteries nor none of the greatest keyes of our Religion as he sayeth it is but vntruly and knoweth that for an vntruth For him selfe imputeth it to D. Cole Fol. 77. in his replyes to him as a straunge saying by him vttered in the disputation at Westminster to the wondering of the most parte of the honorable and worshipfull of this realme If it were one of the highest mysteries and greatest keyes of the catholike religion I trust the most parte of the honorable and worshipfull of the realme would not wonder at it Concerning the matter it selfe I leaue it to D. Cole He is of age to answere for him selfe Whether he sayde it or no I knowe not As he is learned wise and godly so I doubte not but if he sayde it therein he had a good meaning and can shewe good reason for the same if he may be admitted to declare his saying as wise men would the lawes to be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the mynde be taken and the word spoken not alwayes rigorously exacted August de Trinit lib. 1. cap. 4. Haec mea fides est quoniam haec est catholica fides This is my faith for as much as this is the catholike faith THE CONCLVSION EXHORting M. Iuell to stande to his promise THus your Chalenge M. Iuell is answered Thus your negatiues be auouched Thus the pointes you went about to improue by good auctoritie be proued and many others by you ouer rashely affirmed clearly improued Thus the catholike Religion with all your forces layd at and impugned is sufficiently defended The places of prouses which we haue here vsed are such as your selfe allowe for good and lawfull The scriptures examples of the Primitiue church aunciēt Councelles and the fathers of syx hundred yeres after Christ You might and ought likewise to haue allowed Reason Traditiō Custome and auctoritie of the Church without limitation of tyme. The maner of this dealing with you is gentle sober and charitable Put awaye all mystes of blynde selfe loue you shall perceiue the same to be so The purpose and intent towardes you right good and louing in regard of the truth no lesse then due for behoofe of Christen people no lesse then necessary That you hereby might be enduced to bethinke your selfe of that wherein you haue done vnaduisedly and stayde from hasty running forth prickte with vaine fauour and praise of the world to euerlasting damnation appointed to be the reward at the ende of your game that truth might thus be tryed set forth and defended and that our brethren be leadde as it were by the hāde from perilous erroures and dāger of their soules to a right sense and to suertie Now it remaineth that you performe your promise Which is that if any one cleare sentēce or clause be brought for proufe of any one of all your negatiue Articles you would yelde and subscribe What hath ben brought euery one that wilfully will not blindefold him selfe may plainely see If some happely who will seme to haue both eyes and eares and to be right learned will saye hereof they seene heare nothing no marueill The fauour of the parte whereto they cleaue hauing cutte of them selues from the body the dispite of the catholike religion and hatred of the church hath so blinded their hartes as places alleaged to the disproufe of their false doctrine being neuer so euident they see not ne heare not or rather they seing see not Matt. 13. ne hearing heare not Verely you must either refuse the balance which your selfe haue offred and required for triall of these Articles which be the scriptures examples councelles and doctours of antiquitie or the better weight of auctoritie sweaing to our syde that is the truth founde in the auncient doctrine of the catholike church and not in the mangled dissensions of the Gospellers aduisedly retourne frō whence vnaduisedly you haue departed humbly yelde to that you haue stubbernly kickte against and imbrace holesomly that which you haue hated damnably Touching the daily Sacrifice of the Church commaunded by Christ to be done in remembrance of his death that it hath ben and may be well and godly celebrated without a number of communicantes with the priest together in one place which you call priuate Masse within the compasse of your syx hundred yeres after Christ That the communion was then sometymes as now also it is and may be ministred vnder one kynde Of the publike Seruice of the church or commō prayers in a tonge not knowen to all the people That the Bishop of Rome was sometyme called vniuersall bishop and both called and holden for head of the vniuersall church That by auncient doctoures it hath ben taught Christes body to be really substantially corporally carnally or naturally in the blessed Sacramēt of the aulter Of the wonderous but true being of Christes body in mo places at one tyme and of the Adoration of the Sacrament or rather of the body of Christ in the Sacrament we haue brought good and sufficient proufes alleaging for the more parte of these Articles the scriptures and for all right good euidence out of auncient examples councelles or fathers Concerning Eleuation Reseruatiō Remayning of the Accidentes without substance Diuiding the hoste in three partes the termes of figure signe token etc. applyed to the Sacrament many Masses in one church in one daye the reuerent vse of Images the scriptures to be had in vulgar tonges for the common people to reade which are matters not specially treated of in the scriptures by expresse termes all these haue ben sufficiently auouched and proued either by proufes by your selfe allowed or by the doctrine and common sense of the churche As for your twelue last Articles which you put in by addition to the former for shewe of your courage and confidence of the cause and to seme to the ignorāt to haue much matter to charge vs withall as it appeareth they reporte matter certaine excepted of lesse importance Some of them conteine doctrine true I graunt but ouer curiouse and not most necessary for the simple people Some others be through the maner of your vtterance peruerted and in termes drawen from the sense they haue ben vttered in by the church Which by you being denyed might of vs also be denyed in regard of the termes they be expressed in were not a sleight of falsehed which might redounde to the preiudice of the truth therein worthely suspected Verely to them all we haue sayde so much as to sober quiet and godly