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A02630
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An ansvvere to Maister Iuelles chalenge, by Doctor Harding
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Harding, Thomas, 1516-1572.
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1564
(1564)
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STC 12758; ESTC S103740
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230,710
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411
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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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉