Latine churches long before the first syx hundred yeres were expired which is not denyed The thing that is denyed by M. Iuell is this That for the space of syx hundred yeres after Christ any Christen people had their Seruice or common prayers in a tonge they vnderstoode not Which they of his syde beare the world in hande to be a haynouse erroure of the churche and a wicked deceite of the papistes And I saye as I sayde before that the Seruice was then in a tonge which some people vnderstoode and some vnderstoode not I meane Vsage of churche seruice in any vulgare tōge vvith in 600. yeres after Christ cā not be proued the Greke tonge and the Latine tonge For that it was with in the syx hundred yeres in any other barbarous or vulgare tonge I neuer reade neither I thinke M. Iuell nor any the best learned of his syde is able to prooue To be the better vnderstanded I call all tonges barbarous and vulgare besyde the Hebrewe Greke and Latine The gospell and the faith of Christ was preached and set forth in Syria and Arabia by Paul in Egypte by Marke in Ethiopia by Matthew in Mesopotamia Persia Media Bactra Hyrcania Parthia and Carmania by Thomas In Armenia the greater by Barthelemew in Scythia by Androw and likewise in other countries by Apostolike men who were sent by the Apostles and theire nexte successours as in Fraunce by Martialis sent by Peter by Dionysius sent by Clement by Crescens as a Cōstitutionū apostolicarū li. 7. c. 46. Clement and b Lib. de scriptori ecclesiast Hierome writeth and by Trophimus S. Paules scholer and by Nathanael Christes disciple of whom he at A relate and this at Bourges and Treueres preached the gospell as some recorde In our countries here of Britaine by Fugatius Damianus and others sent by Eleutherius the Pope and Martyr at the request of king Lucius as Damasus writeth in Pontificali Temporibus Antonini Comodi anno do 182 Other countries where the Greke and Latine tonge was commonly knowen I passe ouer of purpose Now if M. Iuell or any of our learned aduersaries or any man lyuing could shewe good euidence and proufe that the publike Seruice of the churche was then in the Syriacall or Arabike in the Egyptian Ethiopian Persiā Armeniā Scythian Frenche or Britaine tonge then might they iustly clayme prescription against vs in this Article then might they charge vs with the example of antiquitie then might they requyre vs to yelde to the maner and auctoritie of the primitiue churche But that doubteles can not appeare Which if any could shewe it would make much for the Seruice to be had in the vulgare tonge Wherefore M. Iuell in his sermon which he vttered in so solemne an audience and hath set forth in print to the world sayeth more thē he is able to iustifie Folio 16. where he speaketh generally thus Before the people grewe to corruption whereby he meaneth the first syx hundred yeres after Christ all christen men through out the world made their common prayers and had the holy communion in their owne common and knowen tonge This is sone spoken Syr but it will not by you be so sone prooued In dede we fynde that where as holy Ephrem deacon of the churche of Edessa wrote many thinges in the Syriacall tonge he was of so worthy same and renome Lib. de scriptori ecclesiast that as S. Hierome witnesseth his writinges were rehearsed in certaine churches openly post lectionem scripturarū after the scriptures had ben reade Whereof it appeareth to Erasmus that nothing was wont then to be reade in the churches besyde the writinges of the Apostles or at least of such men as were of Apostolike auctoritie But by this place of S. Hierome it semeth not that Ephrems workes were vsed as a parte of the common Seruice but rather as homelies or exhortations to be reade after the Seruice which consisted in maner wholly of the scriptures And whether they were tourned in to greke or no so sone it is vncertaine Neither S. Hieromes translation of the scriptures in to the Dalmaticall tonge if any such was by him made at all proueth that the Seruice was then in that vulgare tonge That labour may be thought to haue serued to an other purpose But of the translation of the scriptures into vulgare tonges I shall speake hereafter when I shall come to that peculiar Article Verely the handeling of this present and of that hath most thinges common to bothe Thus that the people of any countrie had the churche Seruice in their vulgare and common tonge besyde the Greke and the Latine tonge we leaue as a matter stowtly affirmed by M. Iuell but faintly proued yea nothing at all proued Now concerning the two learned tonges Greke and Latine and first the Greke That the Seruice was in the greke tonge and vsed in the greke churche I graunt And to shewe what is meant by the Greke churche the learned doo vnderstand all the christen people of that countrie which properly is called Graecia of Macedonia Thracia and of Asia the lesser and the countries adioyning The prouinces that were allotted to the Patriarke of Alexandria in Egypte and to the patriarke of Antiochia in Syria are of the olde writers called sometyme by the name of the Orientall or East churche sometyme of the Greke churche This much by vs bothe confessed M. Iuell and agreed vpon I saye that if I can shewe that the people of some countries of the Greke churche which all had their common prayers and Seruice in the Greke tonge for the more parte vnderstoode not the greke tonge more then Englishe men now vnderstand the Latine tonge then I haue proued that I promysed to proue that some peoples I meane whole nations vnderstoode not their Seruice for that they had it in an vnknowen tonge Now how well I am able to proue this I referre it to your owne cōsideration The lesser Asia being a principall parte of the greke churche All people of the Greke churche vnderstoode not the greke seruice had then the Seruice in the greke tonge But the people of sundry regions and countries of the lesser Asia then vnderstoode not the greke tonge Ergo the people of sundry regions and countries had then their Seruice in an vnknowen tonge The first proposition or maior is confessed as manifest no learned man will denye it and if any would it may easely be proued The second proposition or minor maye thus be proued Strabo who trauailed ouer all the countries of Asia for perfite knowledge of the same neare about the tyme of S. Paules peregrination there who also was borne in the same in his 14. booke of Geographie writeth that where as with in that Cherronesus that is the streight betwen sea and sea there were syxten nations by reporte of Ephorus of them all onely three were grekes all the rest barbarous Likewise Plinius
temerê condemnandi aut inuicem iudicandi That the controuersie for the one or bothe kyndes may be taken awaye it shall be very well done that holy churche made it free to receiue this sacrament in one or bothe kyndes yet vnder suche condition as hereby no occasion be geuen to any bodye rashely to condēne the vse which the church hath so long tyme kepte nor to iudge one an other Soothly he which would haue it free and at libertie to receiue the sacrament vnder one or bothe kyndes and holdeth opinion that the olde custome of the one kynde onely is not to be condemned semeth plainely ynough to confesse that nothing hath ben instituted or commaunded of Christ touching this matter as necessarie to saluation Thus we may see playnely that they which haue diuided them selues from the mysticall bodye of Christ that is his churche who were of greatest learning and iudgement make it a matter indifferent as it is in dede of it selfe lefte to the libertie of the churche whether the sacrament be ministred vnder one kynde or bothe And this much hath ben cōfessed against M. Iuell and his secte not onely by the learned aduersaries of the churche in oure tyme but also by a learned man of Bohemia aboue six score yeres past His name is Iohn Przybxam of whose writinges some are set foorth in printe This learned man whereas he endeuoured to proue the vse of bothe kyndes of the wordes of Christ written by S. Iohn Except ye eate the flesh of the sonne of man and drinke his bloude ye shal not haue lyfe in you at length vttereth these wordes according to the eloquence of his tyme. In libr. de professione fidei catholieae cap. 19. Veruntamen hic Deum timens mores impios aliorum praecauens fateor quòd quaslibet personas de ecclesia communion fidelium sub vtraque specie repugnantes damnare aut haereticare non intendo But here hauing the feare of god before myne eyes and being well ware I folowe not the wicked conditions of others I grawnt that what persones so euer of the churche repine against the communion of the faithfull people vnder bothe kyndes I entend not to condemne them nor to holde them for heretikes But if it be the commaundement of God that the Sacrament be receiued of all vnder bothe kyndes why shuld he be forbydden by the feare of God to cōdemne those that wythstād that order of communion Seeing that who so euer goeth against Gods commaundement is worthy to be cōdemned Therefore by his testimonie the vse of one or bothe kindes is indifferent Thus we are able to alleage Luther Melanchthon Bucer and that learned Bohemian for the Indifferencie of the communion to be minister either vnder one kynde or bothe Whereby I meane not that the vse of the sacramēt is so lefte to euery mannes libertie as he that listeth may require bothe kyndes and an other may content him selfe with one kynde not so euery man is bownde to folow the order of the churche but the churche is not bownde of necessitie by Gods commaundement to minister it vnder bothe kyndes to the laitie And whereas it was ministred in bothe kyndes at Corinth as it appeareth by S. Paul and in sundry other places Causes mouing the churche to cōmunicate vnder one kinde as we finde most euidently in the writinges of diuerse auncient fathers yet the churche hath ben moued by diuerse and weighty causes to take order that the people should receiue their cōmunion vnder one kynde not onely in the councell of Basile but also in that of Constāce and long before them aboue a thousand yeres in the first councell of Ephesus as many doo probably gather and mamely Vrbanus Regius a doctour of Luthers scoole confesseth in his booke De locis communibus One cause and not the leaste was that thereby the heresie of Nestorius might the rather be extinguished who emonges other errours held opinion that vnder the forme of bread in the Sacramēt is cōteined the body of Christ with out his bloude and vnder the forme of the wine his bloude onely without his bodye Many other causes moued those fathers to take that order for th'auoyding of many inconueniences dangers and offences which might happē in the vse of the cuppe as vnreuerence of so high a Sacrament whereof christen people at the beginning had a meruelouse care and regarde the lothsomnes of many that can not brooke the taste of wine the difficultie of getting and impossibilitie of keping wine from corruption in countries situated neare to the north Pole in that clime where is knowen to be great extremitie of colde besyde a number of the like So that it had ben beside reason to haue bounde all to the necessitie of bothe kyndes Now in very dede if we would graunt to oure aduersaries which in no wise we do not graunt that it hath ben commaunded of Christ the laye people should communicate vnder bothe kyndes by these wordes Drinke ye all of this yet this notwithstanding the exacte streightnes of gods ordināce may without synne in cases be omitted in such thinges which be not necessaryly to be obserued of them selues or of the prescripte of the lawe of nature so that great and weighty causes the rule of charitie exactely obserued require the same For euident proufe of this we haue exāples bothe of the olde and also of the newe testamēt Leuit. 24. Dyd not God commaunde that none shuld eate of the shewebread but the priestes onely 1. Reg. 21. Dauid eate thereof and yet Christ cleareth him of all blame Mar. 2. The lawe of circuncisiō so streightly commaunded Genes 17. 34. was for the space of forty yeres by the people of Israel quite omitted whiles they passed from Egypte to the land of promesse and God fownde no faulte with them for it God gaue the law of keping holy the Saboth daye with out exception Exod. 20. 1. Mach. 1. The Machabés notwithstanding stickte not to arme them selues against Antiochus and to spende that daye in the fielde in theire defence hauing no scruple of conscience for breach of that law Many the like examples we fynde in the olde testament But let vs come to the newe testament and to the Sacraments of the tyme of grace In due cōsideration of which we may fynde that Christ hath scarcely commaunded any outward thing the moderation qualifying and ordering whereof he hath not lefte to his churche as according to the cōdition of the tyme it hath ben sene most expedient for the common prefermēt and edifying of the same So that notwithstanding there be no swaruing from the scope and principal intente and no creature defrauded of that good which by the outward thinges is to be atteined Touching the Sacrament of baptisme though nothing be sayde of the teaching of them that shuld be baptized neyther of the dipping of them in to the water Matt. 28. which Christes charge in
heape of keyes Praesat in Psalmos that be to open the dores of euery house of a great citie layed together Amōg whō it is hard to fynde which keye serueth which locke and without the right keye no dore can be opened S. Augustine lykeneth the people of Aphrica synging the Psalmes which they vnderstoode not to owselles popiniayes rauens pyes and such other byrdes which be taught to sounde they knowe not what and yet they vnderstoode the tonge they sang them in And therefore he exhorteth them to learne the meaning of them at his preaching least they shuld syng not with humaine reason as is before recited but with voyce onely as byrdes doo The reste of the scriptures whereof the Seruice consisteth is though not all together so obscure as the psalmes yet veryly darker and harder then that the common peoples grosse and simple wittes may pearce the vndestanding of it by hearing the same pronounced of the minister in their mother tonge And by this reason we shuld haue no Seruice at all gathered out of the scriptures for defaulte of vnderstanding And whereas of the Seruice in the vulgare tōge the people will frame lewde and peruerse meanings of their owne lewde senses So of the Latine Seruice they will make no constructions either of false doctrine or of euill lyfe And as the vulgare Seruice pulleth their mindes from priuate deuotion to heare and not to praye to litle benefite of knowledge for the obscuritie of it so the latine geuing them no such motion they occupie them selues whiles the priest prayeth for all and in the person of all in their priuate prayers all for all and euery one for him selfe Such natiōs as vse church Seruice in their ovvne tōge continevve in schismes In epistola ad graecos The nations that haue euer had their Seruice in their vulgare tonge the people thereof haue continewed in schismes errours and certaine Iudaicall obseruances so as they haue not ben reckened in the number of the catholike churche As the Christians of Moschouia of Armenia of Prester Iohn his land in Ethiopia Bessarion asking by waye of a question of the Grekes his countrie men what churche that is against the which hell gates shall neuer preuaile answereth him selfe and sayeth Aut Latina aut Greca est Ecclesia tertia enim dari non potest Siquidem aliae omnes haeresibus sunt plenae quas sancti patres generales Synodi condemnarunt Either it is the Latine or the Greke churche for there is no thyrd that can be graunted For all other churches be full of heresies which the holy fathers and generall councelles haue condemned Wherefore of these churches no example ought to be taken for Seruice in the vulgare tonge as neither of the churches of Russia and Morauia and certaine other to whom aboue syx hundred yeres past it was graunted to haue the Masse in the Sclauons tonge through speciall licence thereto obteined of the See Apostolike by Cyrullus and Methodius that first conuerted them to the faith Which maner of seruice so many of them as be catholike for good causes haue lefte and vse the Latine as other Latine churches doo Concerning the reste yet keping their Sclauon tonge besyde other errours and defaultes for which they are not herein to be estemed worthy to be folowed we maye saye of them the wordes of Gregorie Nazianzene Priuilegia paucorum non faciunt legem communem The priuileges of a fewe make not a thing laufull in common Wherefore to conclude seing in syx hundred yeres after Christ the Seruice of the churche was not in any other then in the Greke and Latine tōge for that any man is able to shewe by good ptoufe and the same not vnderstanded of all people seing the auctorities by M. Iuell alleaged importe no necessary argument nor directe cōmaundement of the vulgare tonge but onely of plaine and open pronouncing and that where the tonge of the Seruice was vnderstanded seing the churche of the Englishe natiō had their Seruice in the Latine tonge to them vnknowen well near a thousand yeres past seing the place of S. Paul to the Corinthians either perteineth not to this purpose or if it be so graunted for the diuersitie of states of that and of this our tyme it permitteth a diuersitie of obseruation in this behalfe though some likenes and resemblance yet reserued seing great profite cometh to the faithfull people hauing it so as they vnderstand it not Finally seing the examples rehearsed herein to be folowed be of small auctoritie in respecte either of antiquitie or of true Religion As the bolde assertion of M. Iuell is plainely disproued so the olde order of the Latine Seruice in the Latine churche whereof England is a prouince is not rashly to be condemned specially whereas being first committed to the churches by the Apostles of our countrie and the first preachers of the faith here it hath ben auctorised by continuance almost of a thousand yeres without controll or gaynesaying to the glory of God the welth of the people and procuring of helpe from heauen alwayes to this land And to adde hereunto this much last of all though it might be graunted that it were good the Seruice were in the vulgare tonge as in Englishe for our countrie of England yet doubteles good men and zelouse kepers of the catholike faith will neuer allowe the Seruice deuysed in king Edwardes tyme now restored agayne not so much for the tonge it is in as for the order it selfe and disposition of it lacking some thinges necessary and hauing some other thinges repugnant to the faith and custome of the catholike churche Or that the bishop of Rome was then called an vniuersal bisshop or the head of the vniuersall churche Of the Popes Primacie ARTICLE 4. BY what name so euer the bishop of Rome was called within syx hundred yeres after Christes ascension this is cleare that his Primacie that is to say supreme power and auctoritie ouer and aboue all bishops and chiefe gouernement of all Christes flocke in matters perteining to faith and Christen religion was then acknowleged and confessed Which thinge beinge so whether then he were called by either of those names that you denye or no it is not of great importance And yet for the one of them somewhat and for the other an infinite number of good authorities may be alleaged But thereof hereafter Now concerninge the chiefe point of this article which is the Primacie of the Pope Peters successour First it hath ben set vp and ordeined by God so as it standeth in force Iure diuino by gods lawe and not onely by mans lawe the scriptures leadinge thereto Nexte cōmended to the worlde by decrees of councelles and confirmed by edictes of Christen emperoures for auoidinge of schismes Furthermore confessed and witnessed by the holy fathers Againe fownde to be necessary by reason Finally vsed and declared by the euente of thinges and practise of the church For proufe of
affirmeth the Catholikes to haue nothing for their parte ouer peartly as to sober wittes it semeth egging and prouoking them to bring somewhat in their defence O Mercifull God Iuell In the sermon folio 43. vvho vvould thinke there could be so muche vvilfulnes in the heart of man O Gregorie O Augustine O Hierome O Chrysostome O Leo O Dionise O Anacletus O Sistus O Paule O Christ If vve be deceiued herein ye are they that haue deceiued vs. You haue taught vs those schismes and diuisions ye haue taught vs these heresies Thus ye ordred the holy communion in your tyme the same vve receiued at your hand and haue faithfully delyuered it vnto the people And that ye maye the more meruel at the vvilfulnes of such men they stand this daye against so many old fathers so many Doctoures so many examples of the primitiue churche so manifest and so plaine vvordes of the holy scriptures and yet haue they here in not one father not one Doctour not one allovved example of the primitiue churche to make for them And vvhen I saye not one I speake not this in vehemencie of spirite or heate of talke but euen as before God by the vvaye of simplicitie and truth least any of you should happely be deceiued and thinke there is more vveight in the other syde then in conclusion there shall be fovvnde And therefore once againe I saye of all the vvordes of the holy scriptures of all the examples of the primitiue churche of all the old fathers of all the auncient Doctoures in these causes they haue not one Here the matter it self that I haue novv in hand putteth me in remembraunce of certaine thinges that I vttered vnto you to the same purpose at my last being in this place I remember I layed oâ—â— then here before you a number of things that are nâ—vv in controuerâ—â—e vvhere vnto our aduersaries vvil not yelde And I sayd perhaps boldly as it might then seeme to summe man but as I my self and the learned of our aduersaries theÌ„ selues do vvel knovve syncerely and truly that none of all them that this daye stand against vs are hable or shal euer be hable to proue against vs any one of all these points eyther by the scriptures or by example of the primitiue churche or by the old â—oâ—â—â—â—res or by the auncient generall councelâ—â— Synâ—â— that tyme it hath ben reported in places that I spake then more then I vvas hable to iustifie and make good Hovv be it these reportes vvere onely made in corners and therfore ought the lesse to trouble me Bâ—â— if my sayinges had ben so vveake and might so easely haue than reproued I maruaile that the paâ—ieâ— neuer come to the light to take the aduauntage For my promise vvas and that openly here before you all that if any man vvere able to proue the contrarye I vvould yelde and subscribe to him and he shuld depart vvith the victorieâ— Loth I am to trouble you vvith rehersall of such thinges as I haue spoken afore and yet because the case so requyreth I shall desyre you that haue all ready heard me to beare the more vvith me in this behalf Better it vvere to trouble your eares vvith tvvise hearing of one thing then to betray the truth of God The vvordes that I then spake as neare as I can call them to mynde vvere these If any learned man of all our aduersaries or if all the learned men that be alyue be hable to bring any one sufficient senteÌ„ce out of any olde catholike Doctour or father out of any olde generall councell out of the holy scriptures of God or any one example of the primitiue church vvhereby it may be clearely and plainely proued â–ª Article 1 That there vvas any priuate Masse in the vvorld at that tyme for the space of syxe hundred yeares after Christ Article 2 Or that there vvas then any CoÌ„munion ministred vnto the people vnder one kinde Article 3 Or that the people had theire common prayers then in a straunge tonge that they vnderstoode not Article 4 Or that the Bisshop of Rome vvas then called an vniuersall Bisshop or the head of the vniuersall churche Article 5 Or that the people vvas then taught to beleue that Christes body is really substantially corporalli carnally or-naturally in the Sacrament Article 6 Or that his body is or may be in a thousand places or mo at one tyme Article 7 Or that the priest dyd then hold vp the Sacrament ouer his head Article 8 Or that the people dyd then fall dovvne and vvorship it vvith godly honour Article 9 Or that the Sacrament vvas then or novv ought to be hanged vp vnder a canopie Article 10 Or that in the Sacrament after the vvordes of CoÌ„secration there remayneth onely the accidentes and shevves vvith out the substaunce of bread and vvine Article 11 Or that the priest then diuyded the Sacrament in three partes and aftervvarde receiued him self all alone Article 12 Or that vvho so euer had sayde the Sacrament is a figure a pledge a token or a remembraunce of Christes bodye had therefore been iudged for an heretike Article 13 Or that it vvas lavvfull then to haue xxx xx.xv.x or v. Masses sayd in one churche in one daye Article 14 Or that Images vvere then set vp in the churches to the entent the people might vvorship them Article 15 Or that the laye people vvas then forbydden to reade the vvorde of God in their ovvne tonge If any man a lyue vvere hable to proue any of these Articles by any one cleare or plaine clause or sentence eyther of the scriptures or of the old doctoures or of any old generall councell or by any example of the primitiue churche I promysed then that I vvould geue ouer and subscribe vnto him These vvordes or the very like I remember I spake here openly before you all And these be the thinges that summe men saye I haue spoken and can not iustifie But I for my part vvill not onely not call in any thing that I then sayde being vvell assuted of the truth there in but also vvill laye more matter to the same That if they that seeke occasion haue any thing to the contrary they may haue the larger scope to replye against me VVherefor besyde all that I haue sayde allready I vvil saye farther and yet nothing so much as might be sayde If any one of all our aduersaries be hable clearely and plainely to proue by such authoritie of the scriptures the olde Doctoures and councelles as I sayde before Article 16 That it vvas then lavvfull for the priest to pronounce the vvordes of consecration closely and in silence to him self Article 17 Or that the priest had auctoritie to offer vp Christ vnto his father Article 18 Or to communicat and receiue the Sacrament for an other as they doo Article 19 Or to applye the vertue of Christes death and passion to any man by the meane of the Masse Article 20
desyre eueÌ„ so to be tried But vvhy throvv you avvaye these balance and being so earnestly requyred vvhy be ye so loth to shevv forth but one olde doctour of your syde ye make me beleue ye vvould not haue the matter comme to tryall etc. 26 VVhat thinke ye is there novv iudged of you that being so long tyme requyred yet can not be vvonne to bring one sentence in your ovvn defence Fol. 26. I protest before God bring me but one sufficient authoritie in the matters I haue requyred and aftervvard I vvil gentilly and quietly conferre vvith you farther at your pleasure VVherefore for as much as it is goddes cause if ye meane simply deale simply betraie not your right if ye maye saue it by the speaking of one vvorde The people must nedes muse some vvhat at your silence and mistrust your doctrine if it shall appeare to haue no grovvnde neither of the olde councelles nor of the doctours nor of the scripture nor any alovved example of the primitiue churche to stand vpon and so fiften hundred yeres and the consent of antiquitie and generalitie that ye haue so loÌ„g and so much talkte of shall comme to nothing For thinke not that any vvise man vvill be so much your frend that in so vveighty matters vvill be satisfied vvith your silence Here I leaue putting you In the ende of the 2. ansvver to D. C. fol. 27. eftsones gently in remembraunce that being so osteÌ„ and so openly desyred to shevv forth one doctour or Councell etc. in the matters a fore mencioned yet hitherto ye haue brought nothing and that if ye stand so still it must needes be thought ye doo it conscientia imbecillitatis for that there vvas nothing to be brought You saye vve lacke stuffe to proue our purpose In the reply to D. Coles last letter fol. 43. O vvould to God your stuffe and oures might be layed together then shuld it sone appeare hovv true it is that ye saye and hovv faithfully ye haue vsed the people of God Me thinketh bothe reason and humanitie vvould Fol. 44. ye shuld haue ansvvered me sumvvhat specially being so ofteÌ„ and so openly required at the least you shuld haue alleaged Augustine Ambrose Chrysostome Hierome etc. VVhereas a man hath nothing to saye it is good reason he kepe silence as you doo You knovv that the matters that lie in question betvveÌ„ vs haue ben taught as vve novv teache them Fol. 53. bothe by Christ him self and by his Apostles and by the olde doctours and by the auncient generall Councelles and that you hauing none of these or like authorities haue set vp a religion of your ovvne and built it only vpon your selfe Therefor I may iustly and truly â—â—â—nclude that you novv teache and of long tyme haue taught the people touching the Masse the Supremacie the commen prayers etc. is naught For neither Christ nor his Apostles nor the olde Doctours Tertulliane Cypriane S. Hierome S. Augustine S. Ambrose S. Chrisostom etc. euer taught the people so as you haue taught them Not vvithstanding your great vavvntes that ye haue made ye see novv ye are discomfyted Fol. 62. ye see the field is almost lost vvhere ar novv your crakes of doctours and councelles VVhy stampe ye not your bookes vvhy comme ye not forth vvith your euidence Novv ye stand in nede of it novv it vvill serue and take place if ye haue any Fol. 65. As I haue offred you oftentymes bring ye but tvvo lines of your syde and the field is yours Fol. 110. Hilarius sayeth vnto the Arians cedo aliud Euangelium shevv me some other gospell for this that ye bring helpeth you not Euen so vvill I saye to you Cedo alios doctores shevv me some other doctours for these that ye bring are not vvorthy the hearing I hoped ye vvould haue comme in vvith some fressher bande It must nedes be some miserable cause that can fynde no better patrones to cleaue vnto I knovv it vvas not for lacke of good vvill of your part ye vvould haue brought other doctours if ye could haue fovvnd them Fol. 112. O Master Doctour deale simply in Gods causes and saye ye haue doctours vvhen ye haue them in dede and vvhen ye haue them not neuer laye the fault of not alleaging them to the defence of your doctrine in your recognisaunce Fol. 114. But alas small rhetorike vvould suffise to shevv hovv litle ye haue of your syde to alleage for your selfe In the conclusion of the replyes to D. Cole fol. 129. Here once againe I conclude as before putting you in remembrance that this long I haue desyred you to bring forth some suâ—â—â—â—ent authoritie for prouf of your partie and yet hitherto can obteine nothing VVhich thing I must nedes novv pronounce simply and plainely because it is true vvith out if or and ye doo conscientia imbecillitatis because as ye knovv there is nothing to be brought THE PREFACE TO Maister Iuell THIS heape of Articles which you haue layde to gether Maister Iuell the greater it ryseth the lesse is your aduantage For whereas you require but one sentence for the auouching of any one of them all the more groweth your number the more enlarged is the libertie of the answerer It semeth you haue conceiued a great confidence in the cause and that your aduersaries so it liketh you to terme vs whom God hath so stayde with his grace as we can not beare you coÌ„panie in departing from his catholike churche haue litle or nothing to saye in their defence Els what shuld moue you both in your printed Sermon and also in your answeres and Replyes to Doctour Cole to shew such courage to vse such amplification of wordes so often and with such vehemencie to prouoke vs to encounter and as it were at the blast of a trumpet to make your chalenge What feared you reproche of dastardnes if you had called forth no more but one learned maÌ„ of all your aduersaries and therefore to shew your hardynesse added more weight of wordes to your proclamatioÌ„ and chalenged all the learned men that be a lyue In the sermoÌ„ fol. 46 Among cowardes perhappes it serueth the tourne some tymes to looke fiercely to speake terribly to shake the weapon furiously to threaten bloudily no lesse then cutting hewing and killing but amoÌ„g such we see many tymes sore frayes foughten and neuer a blowe geuen With such bragges of him self and reproche of all others Homer the wisest of all poetes setteth forth Thersites for the fondest man of all the Grecians that came to Troye Goliath the giaunt so stoute as he was made offer to fight but with one Israelite 1. Reg. 17. Eligite ex vobis vituÌ„ descendat ad singulare certamen Choose out a man amongst you quoth he and let him come and fight with me man for man But you Maister Iuell in this quarell aske not the combate of one catholike man
my frendes request and in some parte also my conscience and doo good Secondly that I thought meeke sober and cold demeanour of writing to be most sitting for such kynde of argument Thirdly and specially that my hart serued me not to deale with M. Iuell myne old acquainted felow and countreyman other wise then swetly gentilly and courteouslye And in dede here I protest that I loue M. Iuell and detest his heresies And now Syr as I loue you right so I am desyrouse of your soule helth which you seme either to forgete or to ê“cure by a wrong waye Bethinke your self I praye you whether the waye you walke in be not the same and you the man that Salomon moued with the spirite of God speaketh of There is a waye Prouer. 26 that semeth to a man right and the ende of it leadeth to damnation Certaine it is you are deceiued and maineteine vntruth as it shall appeare by this treatise Here in you susteine the euill of humaine infirmitie Mary when deceite is by plaine truth detected then to dwell and continewe in errour that procedeth not of humaine weakenes but of deuilish obstinacie But you M. Iuell as many men thinke and I trust are not yet swallowed vp of that gulfe Fayne would I doo you good if I wist how I feare me your sore is putrifyed so farre as oyle and lenitiues wil not serue now but rather vinegre and corosiues You remember I doubte not what Cicero sayth that medicine to profite most which causeth the greatest smarte And what Salomon also Prouer. 27 The woondes of à frend to be better then the kisses of an enemie The best salue any man can minister vnto you verely I thinke is to exhorte you to humilitie and to denying of your selfe For if you could be brought to humble your selfe and to denye your selfe doubtles you shuld see in your selfe that you see not If you were humble you would not be so pufte vp and swell against your mother the churche you would not contemne her whom you ought to honor Genes 9. You would not reioyse like the accursed Cham to shew her vnsemelynesse if by corruption of tymes any perhappes be growen For by auctoritie and publike consent saye what ye will none is maineteined If you would denye your self to be the man you be not you shuld better see who and what you be in dede Denye your self to be so well learned as you seme to esteme your selfe and you will be a shamed to make such straunge crakes and vauntes of your being wel assured of that you haue preached and written touching these Articles where in you are deceiued Denye your selfe to be a bishop though you haue put on the bishop of Salesbury his white Rochet and you shall be content and thinke it meet also to geue a rekening of the doctrine which you preache openly before the high estates and therefore conferre with D. Cole and with meaner men also In the begynning of the first ansvver to D. Cole which more insolently then reasonably you refused to doo And by such conference you shall be aduertised of your errour Denye your priuate iudgement and estimation of your long studie in diuinitie which you acknowledge in your replyes and of your great cunning in the same and you shal euidently see and remember that your tyme hath ben most bestowed in the studie of humanitie and of the latine tonge and concerning diuinitie your most labour hath ben imployed to fynde matter against the churche rather then about seriouse and exacte discussing of the truth and that in coÌ„parison of that holy and learned father B. Fissher and others whom you geste and scoffe at In the sermoÌ„ fol. 3â— and seeke to discredite by fond argumentes of your owne framing vpon them by you fathered you are touching the sownde and diepe knowledge of diuinitie skantly a smatterer Agayne denye your selfe to be so great a man but that you may take aduertisement of a man of meaner calling denye your selfe to be so honorable but that it may stand with your honestie to abyde by your promise in a most honest matter by your owne prepensed offer made you maye easely learne how to redresse that hath ben done amisse you maye see your owne infirmities defectes ouersightes and ignorances plainely as it were in a glasse all selfe loue and blinde estimation of your self set a parte you maye with the fauour of all good men with the wynning of your owne soule and many others whom you haue perelously deceiued and to the glory of God be induced to yelde to the truth to subscribe to the same and to recant your errours Where in you shuld doo no other thing then these Articles which you denye by vs with sufficient proufes and testimonies auouched you haue already freely and largely offred Which thing that it maye be done God geue you the grace of his holy spirite to humble your hart to denye your selfe and to make a greater accompte of your euerlasting saluation then of your worldly interest Thomas Harding BECAVSE M. IVELL OFFERETH TO BE TRYED NOT ONLY BY THE SCRIPTVRES AND EXAMples of the primitiue Churche but also by the Councelles and fathers that were within syx hundred yeres after Christ here is set forth a true note of the tyme of bothe for the most part such as be in this treatise alleaged ABdias about the yere of our lord 50. Anacletus 93. Arnobius presbyter 300. Athanasius 379. Ambrosius 380. Amphilochius 380. Augustinus 430. B Basilius 380. C Clemens Papa 80. Cyprianus 249. Cyrillê° Hierosolymitanus 300 Chrysostomus 411. Cyrillus Alexandrinus 436. D Dionysius Areopagita 96. Dionysius Alexandrinus 255. Damasus Papa 1. 369. E Egesippus 160. Eusebius Caesarien 320. Eusebius Emisenus 350. Ephrem 380. Epiphanius 383. Eutropius 550. F Flauius Iosephus 60. G Gregorius Nyssenus 380. Gregorius Nazianzenus 380. Gelasius 490. Gennadius Massiliensis 490. Gregorius Romanus 590. H Hippolytus 220. Hilarius Pictauiensis 371. Hieronymus 422. Hilarius Papa 448. Hesychius secundum Lycosth 490. secundum alios 600. I Ignatius 111. Iustinus Martyr 150. Irenaeus 175. Iulius Apricanus 220. Iulius primus Papa 340. InnoceÌ„tius primus Papa 470. Isidorus Hispalensis 600. L Leo Papa 1. 442. M Martialis Burdegalensis episcopus 50. Melciades Papa 30â— O Origenes 261. P Pontianus Papa 232. Palladius 420. Prudentius 465. S Sixtus Papa 129. Soter Papa 174. Symmachus Papa 500. T Tertullianus 200. Theodoritus 390. V Victor Vitensis episcopus 500. Concilia Concilium Nicenum 1. 326. Concilium Laodicenum 368. Cancilium AntiochenuÌ„ temporibus Athanasij Concilium Constantinopol 1. temporibus Damasi Papae Concilium Agathense 430. Concilium Ephesinum 1. 433. Concilium Chalcedonen 453. Concilium Constantinopo in Trullo 535. Concilium AntisiodoreÌ„se 613. After these folovved Oecumenius Beda Ioannes Damascenus Theophylactus Bernardus Concilium Nicenum 2. Concilium Constantien Concilium Basileen Concilium Florentin sub Eugenio 4. AN ANSWERE TO MAISTER IVELLES CHALENGE BY D. HARDING IF any learned man of
our aduersaries Iuell or if all the learned men that be alyue be hable to bring any one sufficient sentence out of any olde catholike doctour or father or out of any olde generall councell or out of the holy scriptures of God or any one example of the primitiue Churche whereby it may clearely and playnely be proued that there was any priuate Masse in the whole world at that tyme for the space of syx hundred yeres after Christ etc. The conclusion is this as I sayde before so saye I now agayne I am content to yelde and to subscribe Of Masse vvith out a number of others receiuing the Communion vvith the priest at the same tyme and place vvhich the gospellers call priuate Masse ARTICLE I. EVERY Masse is publike No Masse priuate in it self but in respecte of circūstāces concerning bothe the Oblation and also the communion and none priuate For no man offereth that dredfull Sacrifice priuately for him selfe alone but for the whole Churche of Christ in common The Communion likewise of the Sacrament is a publike feast by Christ through the ministerie of the priest in the same prepared for euery faithfull person from partaking whereof none is excluded that with due examinatiō hauing before made him selfe ready demaundeth the same And so being common by order of the first Institution and by will of the ministers it ought to be reputed for common not priuate That others doo so commonly forebeare to communicate with the priest it is through their owne defaulte and negligence not regarding their owne saluation Whereof the godly and carefull rulers of faithfull people haue sithens the tyme of the primitiue Churche alwayes much complayned Therefore in this respecte we doo not acknowledge any priuate Masse but leaue that terme to Luthers schoole where it was first deuysed and so termed by Sathan him selfe seeking how to withdraw his nouice Luther from the loue and estimation of that most blessed Sacrifice by reasoning with him against the same in a night vision as him selfe recordeth in a litle booke which he made De Missa angulari vnctione sacerdotali Yet we denye not but that the a Concil Vasen c. 4 Cōcil Triburiē Decretal li. 3. tit 41. c. 2. De consecrat dist 1 ex Augusti quod quidā Gregorio tribuunt Gregor ex Regist li. 2. ad Casteriū c. 9. fathers of some auncient Councelles and sithens likewise b 3. parte summae q. 83. respōsione ad 12. argumentu articuli 5. What the Lutheranes call priuate Masse S. Thomas and certaine other schoole doctours haue called it sometymes a priuate Masse but not after the sense of Luther and his scolers but onely as it is cōtrary to publike and solemne in consideration of place tyme audience purpose rites and other circumstances The varietie and chaunge of which being thinges accidentarie can not varie or chaunge the substance or essentiall nature of the Masse Maister Iuell an earnest professour of the new doctrine of Luther and of the Sacramentaries calleth as they doo that a priuate Masse whereat the priest hauing no cōpanie to communicate with him receiueth the Sacrament alone Against this priuate Masse as he termeth it he inueigheth sore in his prīted Sermō which he preached at Poules Crosse the second Sundaye before Easter in the yere of our lord 1560. as he entituleth it shunning the accustomed name of Passion Sundaye least as it semeth by vsing the terme of the catholike churche he shuld seme to fauer any thing that is catholike In which Sermon he hath gathered together as it were in to one heape all that euer he could fynde written in derogation of it in their bookes by whom it hath ben impugned And though he pretende enemitie against priuate Masse in word yet in dede who so euer readeth his Sermon and discerneth his sprite shall easely perceiue that he extēdeth his whole witte and cunning vtterly to abolishe the vnbloudy and daily Sacrifice of the Churche commonly called the Masse Which as the Apostles them selues affirme in * Pro sacrificio cruēto rationale incruētū ac mysticum sacrificiū instituit quod in mortē domini per symbola corporis sanguinis ipsius celebratur Clemens cōstitutionū Apostolicarū lib. 6 cap. 23. Proufes for the Masse briefly touched Clemēt their scoler and felow being vnbloudy hath succeded in place of the bloudy sacrifices of the olde lawe and is by Christes commaundemēt frequented and offered in remembraunce of his passiō and death and to be vsed all tymes vntill his coming But what so euer he or all other the forerunners of Antichrist speake or worke against it all that ought not to ouerthrowe the faith of good and true Christen men hauing for proufe thereof besyde many other places of holy scripture the figure of Melchisedech that was before the law the prophecie of Malachie in the law and lastly and most plainely the Institution of Christ in the new testamēt Which he lefte to the Apostles the Apostles to the Churche and the Churche hath cōtinually kepte and vsed through the whole world vntill this daye Touching doctours they haue with one consent in all ages in all partes of the world from the Apostles tyme foreward bothe with their example and also testimonie of writing confirmed the same faith They that haue ben brought vp in learning and yet through corruption of the tyme stand doubtefull in this point let them take paines to trauaile in studie and they shall fynde by good auncient witnes of the priestes and deacons of Achaia that Saint Androw the Apostle touching the substance of the Masse worshipped God euery daye with the same seruice as priestes now doo in celebrating the externall Sacrifice of the Churche They shall fynd by witnes of Abdias first bishop of Babylō Abdiae li. 7. historiae Apostol who was the Apostles scoler and saw our Sauiour in fleshe and was present at the passion and martyrdom of S. Androw that S. Matthew the Apostle celebrated Masse in Aethiopia a litle before his Martyrdom They shall fynde by reporte of an aunciēt Councell generall Conciliū Constantinopol in Trullo cap. 32. Epistol ad Burdega Lib cōstitut apostolicarū 8. cap. vlt. that S. Iames wrote a liturgie or a forme of the Masse They shall fynde that Martialis one of the lxxij disciples of Christ and Bishop of Bourdeaulx in Fraunce sent thyther by S. Peter serued God in like sorte They shall fynde in Clement the whole order and forme of the Masse set forth by the Apostles them selues and the same celebrated by them after our lord was assumpted before they went to the ordering of bisshops priestes and the vij deacons according to his Institution and the same right so declared by Cyrillus bishop of Ierusalem In mystagogicis orationibus They shall fynde the same most plainely treated of and a forme of the Masse much agreable to that is vsed in these dayes in wryting set forth by S. Dionyse In
suddeine pange cōming vpon him or with some cogitation and conscience of his owne vnworthines suddeinly comming to his mynde If either this or any other let had chaunced in what case had the patriarke ben then He had ben like by M. Iuelles doctrine to haue broken Christes Institution and so Gods cōmaundement through an others defecte which were straunge But I iudge that M. Iuell who harpeth so many iarring argumētes against priuate Masse vpon the very word Communion will not allowe that for a good and lawfull communion where there is but one onely to receiue with the priest Verely it appeareth by his sermon that all the people ought to receiue or to be dryuen out of the churche Now therefore to an other example of the priuate Masse Amphilochius byshop of Iconium the head citie of Lycaonia to whom S. Basile dedicated his booke De Spiritu sancto and an other booke intituled Ascetica writing the lyfe of saint Basile or rather the miracles through Gods power by him wrought which he calleth Memorabilia vera ac magna miracula in praefatione worthy of record true and great miracles specially such as were not by the three most worthy men Gregorie Nazianzene Gregorie Nyssene and holy Ephrem in their Epitaphicall or funerall treatises before mentioned among other thinges reporteth a notable story wherein we haue a cleare testimonie of a priuate Masse And for the thing that the storie sheweth as much as for any other of the same Amphilochius he is called Coelestium virtutum collocutor angelicorum ordinum comminister a talker together with the heauenly powers and a felowe seruant with orders of Angelles The story is this This holy bishop Basile besoughte God in his prayers he would geue him grace wisedom and vnderstanding so as he might offer the sacrifice of Christes bloude sheding proprijs sermonibus with prayers and seruice of his owne making and that the better to atcheue that purpose the holy ghost might come vpon him After syx dayes he was in a traunce for cause of the holy ghostes comming When the seuenth daye was come he beganne to minister vnto God that is to witte he sayde Masse euery daye After a certaine tyme thus spent through faith and prayer he begāne to write with his owne hande mysteria ministrationis the Masse or the seruice of the Masse On a night our lord came vnto him in a vision with the Apostles and layde breade to be consecrated on the holy aulter and stirring vp Basile sayd vnto him Secundum postulationem tuam repleatur os tuum laude etc. According to thy request let thy mowth be fylled with praise that with thyne owne wordes thou mayst offer vp to me sacrifice He not able to abide the vision with his eyes rose vp with trembling and goyng to the holy aulter beganne to saye that he had written in paper thus Repleatur os meum laude hymnum dicat gloriae tuae domine Deus qui creasti nos adduxisti in vitam hanc caeteras orationes sancti ministerij Let my mowth be fylled with prayse to vtter an hymne to thy glory Lord God which hast created vs and brought vs in to this lyfe and so foorth the other prayers of the Masse It foloweth in the story Et post finem orationum exaltauit panem sine intermissione orans dicens Respice domine Iesu Christe etc. After that he had done the prayers of Consecration he lyfted vp the bread praying continually and saying Looke vpon vs lord Iesus Christ out of thy holy tabernacle and come to sanctifie vs that sittest aboue with thy father and arte here present inuisibly with vs vouchesafe with thy mighty hand to delyuer to vs and by vs to all thy people Sancta Sanctis thy holy thinges to the holy The people answered one holy one our lord Iesus Christ with the holy ghost in glorie of God the father Amen Now let vs consyder what foloweth perteining most to our purpose Et diuidens panem in tres partes vnam quidem communicauit timore multo alteram autem reseruauit consepelire secum tertiam verò imposuit columbae aureae quae pependit super altare He diuided the bread in to three partes of which be receiued one at his communion with greate feare and reuerence the other he reserued that it might be buried with him and the third parte he caused to be put in a golden pyxe that was hanged vp ouer the aulter made in forme and shape of a dooue After this a litle before the ende of this treatise it foloweth how that S. Basile at the houre that he departed out of this lyfe receiued that parte of the hoste him selfe which he had purposed to haue enterred with him in his graue and immediatly as he laye in his bedde gaue thankes to God and rendred vp the ghost That this was a priuate Masse no man can denye Basile receiued the sacrament alone for there was no earthly creature in that churche with him The people that answered him were such as Christ brought with him And that all this was no dreame but a thing by the will of god done in dede though in a vision as it pleased Christ to exhibite Amphilochius playnely witnesseth declaring how that one Eubulus and others the chiefe of that clergie standing before the gates of the churche whiles this was in dooing sawe lightes with in the churche and men clothed in white and heard a voice of people glorifying god and behelde Basile standing at the aulter and for this cause at his comming foorth fell downe prostrate at his feete Here M. Iuell and his consacramentaries doo staggar I doubte not for graunt to a priuate Masse they will not what so euer be brought for proufe of it and therefore some doubte to auoyd this autoritie must be deuysed But whereof they shuld doubte verely I see not If they doubte any thing of the brīging of the bread and other necessaries to serue for cōsecration of the hoste let thē also doubte of the bread and fleshe that Elias had in the ponde of Carith 3. Reg. 17. 3. Reg. 19. Let them doubte of the bread and potte of water he had vnder the Iuniper tree in Bersabée Let them doubte of the potte of potage brought to Daniel for his dyner Daniel 14 from Iewerie in to the caue of lyons at Babylon by Abacuk the prophete But perhappes they doubte of the auctoritie of Amphilochius that wrote this story It may well be that they would be gladde to discredite that worthy bishop For he was that vigilant pastour and good gouernour of the churche Theodorit in hist eccles lib. 4. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precatores who first with Letoius bishop of Melite and with Flauianus bishop of Antioche ouerthrewe and vtterly vanquished the heretikes called Messaliani otherwise euchitae the first parentes of the Sacramentarie heresie Whose opinion was that the holy Eucharistie that is the blessed
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
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
the same tonge as Gennadius recordeth But what shall we speake of all the East neither all the lesser Asia and the countries there adioyning spake not greke one generation before the cōming of Christ For if all had spokē greke Mithridates that renoumed king of Pontus had not neded to haue learned two and twenty languages of so many nations he was king ouer to make answere to suters to appoint them orders and lawes and in open audience to speake to them in so many languages with out an interpreter as Plinie writeth Natural hist lib. 7. cap. 24. Here if these 22. nations of 22. sundry tonges had also besyde their owne language spoken greke and vnderstanded the same Plinie would not haue vttered that word sine interprete without an interpreter And likewise that king had taken vaine labour in learning those tonges where one might haue serued his tourne Neare to this kinges dominiō in the shore of the sea Euxinus in the lāde of Colchis Li. 6. nat hist ca. 5. there stoode a citie named Dioscurias so much haunted of straungers that as Plinie writeth by recorde of Timosthenes it was resorted vnto of three hundred nations of distincte languages and that the Romaines for the better expeditiō of their affaires there had at lenghth lying in the same cxxx interpreters Now if all the Orient had spoken greke as S. Hieromes wordes seme to importe the Romaines shuld not haue neded to haue maineteyned there to theire great charges so great a number of interpreters to be their agentes there But for proufe that all the Orient spake not greke what nede we alleage prophane wryters the knowen place of the Actes maketh mencion of sundry nations there that had distincte languages the Parthians Medians and Elamites etc. Act. 2. To cōclude they that to maineteine their straunge opinion of the vniuersall vnderstanding of the Seruice vsed of olde tyme in the East Churche saye and affirme that all the Orient spake greke seme much to diminishe the maiestie vtilitie and necessitie of the miraculouse gifte of tonges which the holy ghost gaue in the primitiue churche for the better furtherance of the gospell For if all in those parties had spoken greke the gifte of tonges had ben in that respecte nedeles Hytherto of the greke and of the Seruice in that language Now concerning the Latine tonge which is the learned tonge of the West That the Latine churche or the West churche for so it is called had the Seruice in Latine I graunt The chiefe Regions and countries of the Latine churche with in the forsayd syx hundred yeres were these Italie Aphrike Illyrike bothe Pannonies now called Hungarie and Austria Gallia now Fraunce and Spaine The coūtries of Germanie Pole and Swethen and those north partes receiued the faith long sithens The countries of Britaine here had receiued the faith in most places but were dryuen from the open profession of it agayne by the cruell persecution of Diocletian the Emperour at which persecution S. Albane with many others suffered martyrdom After that these countries had ben instructed in the faith as thinges grewe to perfection they had their Seruice accordingly no doubte such as was vsed in the churches from whence their first Apostles and preachers were sent And because the first preachers of the faith came to these west parties from Rome directed some from S. Peter some from Clement some others afterward from other bishops of that See Apostolike they planted and set vp in the countries by them conuerted the Seruice of the churche of Rome or some other very like and that in the Latine tonge onely for ought that can be shewed to the contrary Wherein I referre me onely to the first syx hundred yeres Now that such Seruice was vnderstanded of those peoples that spake and vnderstoode Latine no man denyeth For to some nations that was a natiue and a mother tonge as the greke was to the Grecians M. Iuell alleaging for the hauing of the prayers and Seruice in a vulgare tonge as for England in the English for Ireland in the Irishe for doucheland in the douche tonge etc authorities and examples of the churches where in the tyme of the primitiue churche the greke and Latine tong was the vsuall and common tonge of the people bringeth nothing for proufe of that which lyeth in controuersie Arnobius sayeth he called the latine tonge M. Iuelles allegatiō◠soluted sermonem Italū S. Ambrose in Millane S. Augustine in Aphrike S. Gregorie in Rome preached in Latine and the people vnderstoode them What then no man denyeth you this Hexaeme rō hom 4 S. Basile also speaketh of a sownde which the men women and children made in their prayers to God like the sownde of a waue stryking the sea bankes What can you conclude of this necessaryly M. Iuell All this may be vnderstanded of the sownding that one worde Amen answered at the prayers ende which is done now by the quyer and may be done by the people also in the lower parte of the churche For S. Hierome leadeth vs so to thinke Who commending the deuotion of the people of Rome In 2. prooemio cōment ad Galatas sayeth in like maner Vbi sic ad similitudinem coelestis tonitrui amen reboat vacua idolorum templa quatiuntur Where elles are the churches and the sepulchres of Martyrs with so feruent deuotion and with so great companie resorted vnto which wordes go before Where doth Amen geue so lowde a sownde like the thunderclappe out of the ayer so as the temples empted of idoles shake with it as at Rome The people speaketh with the priest at the mysticall prayers sayeth Chrysostome alleaged by M. Iuell What then So was it long before euen in the Apostles tyme Cōstitut apostolicarū li. 8. cap. 16. as we reade in Clement and likewise in S. Cyprian in * In orationibus mystagogicis Cyrillus Hierosolymitanus and many others so is it now For he shall fynde in the olde fathers that to Per omnia secula seculorū which Chrysostom speaketh of to Dominus vobiscum so light as they make of it to Sursum corda and to Gratias agamus domino Deo nostro the people answered as now also they answere Amen cum Spiritu tuo hahemus ad dominum dignum iustum est As for the place he alleageth out of S. Augustine vpon the psalmes it maketh nothing for his purpose S. Augustines wordes be these other wise then he reporteth them Quid hoc sit intelligere debemus In Psal 18 in expositione secunda vt humana ratione non quasi auium voce cantemus Nam merulae psittaci corui picae huiuscemodi volucres saepè ab hominibus docentur sonare quod nesciunt Hauing prayed to God sayeth S. August that he make vs cleane of our priuie synnes etc. we ought to vnderstand what this is that we maye singe with mannes reason not with voice as
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
punicall tonge and not the latine tonge as likewise the people of Spaigne named Iberi spake that language which was proper to them let him reade Titus Liuius de bello Macedonico For there he recordeth that when those of Aphrica or of Spaigne and the Romaines came together for parle and talke they vsed an interpreter And Vlpianus the Lawier a great officer about Alexander Seuerus the Emperour at the begynning of Christen Religiō In l fideicommissa ff d. leg 3. writeth that fidei commissa maye be lefte in all vulgare tonges and putteth for examples the Punicall and the Frenche or rather Gallicall tonge This much or more might here be sayde of the language of the people of Gallia now called Fraunce which thē was barbarouse and vulgare and not onely latine and yet had they of that nation their Seruice then in Latine as all the West churche had That the common language of the people there was vulgare the vse of the latine seruing for the learned as we must nedes iudge we haue first the autoritie of Titus Liuius Ab vrbe condita lib. 7. Who writeth that a Galloes or as now we saye a French man of a notable stature prouoked a Romaine to fight with him man for man making his chalenge by an Interpreter Which had not ben done in case the latine tonge had ben common to that nation Nexte the place of Vlpianus before mentioned Then the recorde of Aelius Lampridius who writeth that a woman of the order of the Druides In vita Alexandri Mamaeae cryed out a lowde to Alexander Seuerus Mammaea her sonne the Emperour as he marched foreward on a daye with his armie gallico sermone in the gallicall tonge these wordes boding his death which right so shortly after folowed Vadas nec victoriam speres ne militi tuo credas Go thy waye and looke not for the victorie truste not thy souldier Lastly the witnes of S. Hierom who hauing trauailed ouer that region and therefore being skilful of the whole state thereof In prooemio 2. cōment ad Galatas acknowlegeth the people of Treueres and of that territorie to haue a peculiar language diuerse from latine and greke If all that I haue broughte here touching this matter be well weighed it will seme probable I doubte not that all sortes of people in Aphrica vnderstoode not the Seruice which they had in the latine tonge And no lesse maye be thought of Gallia and Spaigne And so farre it is proued against M. Iuelles stowte assertion that within his syx hundred yeres after Christ some Christen people had their common prayers and Seruice in a tonge they vnderstoode not And thus all his allegations broughte for proufe of his saying in this behalfe be answered the place of S. Paul to the Corinthians excepted Which er I answer I will according to my promise proue The antiquitie of the latine Seruice in the church of England that about nyne hūdred yeres past yea a thousand also and therefore some deale within his syx hundred yeres euen in S. Gregories tyme the Seruice was in an vnknowen tonge in this lande of England then called Britaine and begonne to be called England at least for so much as sithens and at these dayes is called by the name of England Beda an English man that wrote the ecclesiasticall storye of the English nation in the yere of our lord 731. and of their comming in to Britaine about 285. recordeth that S. Augustine and his companie who were sent hyther to conuert the English people to the faith of Christ which the Britons here had professed long before hauing a safe conducte graunted the by king Ethelbert to preache the gospell where they would sayde and song their seruice in a churche buylded of olde tyme in the honour of S. Martine adioyning on the east syde of the head citie of Kent whiles the Romaines dwelt in Britaine The wordes of Beda be these Lib. 1. hist ecclesiast cap 26. In hac ecclesia conuenire primo psallere orare missas facere praedicare baptizare coeperunt In this churche they beganne first to assemble them selues together to synge to praye to saye Masse to preache and to baptise It is plaine that this was the Seruice And no doubte they resorted to it who beleued and were of them baptized wondering as Bede sayeth at the simplicitie of their innocent lyfe and swetnes of their heauenly doctrine In English it was not for they had no skille of that tonge as Bedo sheweth lib. 1. cap. 23. And therefore er they entred the land they tooke with them by cōmaundemēt of S. Gregorie Lib. 1. c. 25. interpreters out of fraunce Which interpreters serued for open preaching and priuate instruction exhortation and teaching In synging and saying the Seruice there was no vse of thē Whereas S. Augustine after that the English nation had receiued the faith and he had ben made Archebishop ouer them hauing fownde the faith being one diuersitie of customes in diuerse churches one maner of Masses in the holy Romaine churche an other in that of Fraunce for this and certaine other purposes sent two of his clergie Laurence and Peter to Rome to be aduertised amongest other thinges what order maner and custome of Masses it liked S. Gregorie the churches of the English nation shuld haue hereunto that holy father answered that what he espyed either in the Romaine or French or any other churche that might be most acceptable to almighty god he shuld choose out and gather together and commēde the same to the churche of England there to be lefte in custome to continewe lib. 1. cap. 27. If it had then ben thought necessary the Seruice of the Masse to be in English or if it had ben translated in to the English tonge it is not to be thought that Bede who declareth all thinges concerning matters of Religion so diligently specially professing to write an ecclesiasticall storye would haue passed ouer that in silence And if the Masse had ben vsed in the English tonge the monumentes and bookes so much multiplied among the churches would haue remained in some place or other And doubteles some mention would haue ben made of the tyme and causes of the leauing such kynde of Seruice and of begynning the newe latine Seruice As certaine of S. Gregories workes tourned in to English by Bede him selfe haue ben kepte so as they remaine to this daye S. Gregorie him selfe is a witnes of right good auctoritie vnto vs that this land of England which he calleth Britaine in his tyme that is almost a thousand yeres past had the cōmon prayers and Seruice in an vnknowen tonge without doubte in Latine much in like sorte as we haue of olde tyme had till now His wordes be these Ecce omnipotens dominus penè cunctarum iam gentium corda penetrauit Expositionis in Iob li. 27. ca. 6 ecce in vna fide Orientis limitem Occidentisque coniunxit
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
perhappes that had ben done by cōmaundement of Mauritius the Emperour who did many other thinges wickedly thereof writeth to Constantina the Emperesse thus Salonitanae ciuitatis episcopus me ac responsali meo nesciente ordinatus est Et facta est res quae sub nullis anterioribus principibus euenit The bishop of the citie of Salonae sayeth he is ordered neither I nor my depute made priuye to it And herein that thing hath ben done which neuer happened in the tyme of any princes before our daies Thus it appeareth that before a thousand yeres past bishops had their ordination and election confirmed by the See Apostolike The Popes approuing of coūcelles That the bishops of Rome by accustomed practise of the church had auctoritie to approue or disproue councelles I nede to saye nothing for prouse of it Li. 4. c. 19. seing that the ecclesiasticall rule as we reade in the Tripartite storie commaundeth that no councell be celebrate and kepte without the aduise and auctoritie of the Pope Verely the councelles holden at Ariminum at Seleucia at Sirmium at Antiochia and at the seconde tyme at Ephesus for that they were not summoned nor approued by the auctoritie of the B. of Rome haue not ben accompted for laufull councelles but as well for that reiected as also for their hereticall determinatiōs The fathers assembled in the councell of Nice sent their epistle to Siluester the Pope beseching him with his consent to ratifie and confirme Quas Romana suscipiēs cōfirmauit Ecclesia In praefatione Niceni concilij what so euer they had ordeined Isidorus witnesseth that the Nicene councell had set forth rules the which sayeth he the church of Rome receiued and confirmed The second generall councell holden at Constantinople was likewise allowed and approued by Damasus specially requested by the fathers of the same thereto So was the third councell holden at Ephesus ratified and confirmed by Celestinus who had there for his vicares or deputes Cyrillus the famouse B. of Alexandria and one Arcadius a bishop out of Italie As for the fouerth councell kepte at Chalcedon the fathers thereof also in their epistle to Leo the Pope subscribed with the handes of 44. bishops made humble requeste vnto him to establish fortifie and allowe the decrees and ordinances of the same This being fownde true for the fower first chiefe councelles we nede not to say any thinge of the rest that folowed But for the suer proufe of all this that chiefly is to be alleaged that Constantius the Arian Emperour made so importune and so earnest sute to Liberius the Pope to confirme the actes of the councell holden at Antioche by the 90. Ariane bishops wherein Athanasius was depriued and put out of his bishoprike For he beleved as Ammianus Marcellinus writeth Lib. 15. that what had ben done in that councell shuld not stande and take effecte onlesse it had ben approued and confirmed by the auctoritie of the B. of Rome which he termeth the eternall citie Now what auctoritie the bishops of Rome haue euer had and exercised in the assoiling of bishops vniustly condemned Absolutiōs from the Pope and in restoring of them againe to their churches of which they were wrongfully thruste out by heretikes or other disorder it is a thing so well knowen of all that reade the stories in which the auncient state of the church is described that I nede not but rehearse the names onely Athanasius of Alexandria and Paulus of Constantinople depriued and thrust out of their bishoprikes by the violence of the Arianes assisted with the Emperour Constantius appealed to Rome to Iulius the Pope and bishop there and by his auctoritie were restored to their romes againe So Leo assoiled Flauianus the B. of Constantinople excommunicated by Dioscorus So Nicolaus the first restored Ignatius to the see of Constantinople though Michael the Emperour wroughte all that he could against it Many other bishops haue ben in all ages assoiled and restored to their churches by the auctoritie of the See Apostolike who haue ben without deserte excommunicated depriued and put from all their dignities But to haue rehearsed these fewe it may suffise Concerning the reconciliation of the prelates of the church both bishops and patriarkes to the B. of Rome Reconciliatiōs to the Pope wherby his primacie is acknowleged and cōfessed I nede not say much the matter being so euident After that the whole churches of Aphrica had continewed in schisme and withdrawen them selues from the obedience of the See Apostolike through the entisement of Aurelius archebishop of Carthago for the space of one hundred yeres during which tyme by gods punishment they came in to captiuitie of the barbarous and cruell Vandales who were Arians at the length when it pleased God of his goodnes to haue pitie on his people of that prouince sending them Bellisarius the valiant capitaine that vanquished and destroyed the Vandales and likewyse Eulalius that godly archebishop of Carthago that brought the churches home againe and ioyned the diuided members vnto the whole body the catholike church A publike instrument conteining the forme of their repentance and of their humble submission was offered and exhibited solemly to Bonifacius the second then Pope by Eulalius in the name of that whole prouince which was ioyfully receiued and he thereupon forthwith reconciled Of this reconciliation and restoring of the Affricane churches to the catholike church the mysticall body of Christ Bonifacius writeth his letters to Eulalius bisshop of Thessalonica requiring him with the churches there about to geue almighty God thankes for it But here if I would shewe what bishops diuiding them selues through heresie schisme or other enormitie from the obedience of the See of Rome haue vpon better aduise submitted them selues to the same againe and thereupon haue ben reconciled I had a large field to walke in As inferiour bishops of sundry prouinces haue done it so haue the great patriarkes done likewise Among them that to satisfie the maliciouse mynde of Eudoxia the Emperesse practised their wicked conspiracie against Chrysostome through which he was deposed and caried awaye in to banishment Alexander B. of Antioche and primate of the orient was one who at length strooken with repentance for that he had ben both a cōsenter and a promotour of that wicked acte submitted him selfe humby to Innocētius the Pope and by all meanes sought to be assoiled and reconciled And therfore sent his legates to Rome to exhibite to Innocentius a solemne instrumēt of his repentāce and lowly submission and to accepte what shuld be enioyned By which his hūblenes Innocētius moued graunted to his petitions receiued him in to the lappe of the catholike church againe and thus was he reconciled Sundry the like reconciliations of the patriarkes of Alexandria and Ierusalem to the See of Rome in like cases might easely be recited which for auoiding of tediousnesse I passe ouer as likewise of the patriarkes of Constantinople which as we reade
praecipuè ecclesia Romana quae Caput est omnium ecclesiarum and specially the church of Rome which is the Head of all the churches Naming the church of Rome he meaneth the bishop there or his legates to be sent in his stede Thus it is proued by good and auncient auctorities that the name and title of the Head ruler president chiefe and principall gouernour of the church is of the fathers attributed not onely to Peter but also to his successours bishops of the See Apostolike And therefore M. Iuell may thinke him selfe by this charitably admonished to remember his promise of yelding and subscribing I will adde to all that hath ben hytherto sayde of this matter a saying of Martin Luther that such as doo litle regarde the grauitie of auncient fathers of the olde church may yet somewhat be moued with the lightnes of the young father Luther Patriarke and fownder of their newe churche Lightnes I may well call it for in this saying which I shall here rehearse he doth not so soberly allowe the Popes Primacie The popes primacie acknovvleged by Martin Luther as in sundry other treatises he doth rashly and furiousely inueigh against the same In a litle treatise intituled Resolutio Lutheriana super propositione sua 13. de potestate papae his wordes be these Primum quod me mouet Romanum pontificem esse alijs omnibus quos saltem nouerimus se pontifices gerere superiorem est ipsa voluntas Dei quam in ipso facto videmus Neque enim sine voluntate Dei in hanc monarchiam vnquam venire potuisset Rom. Pontifex At voluntas Dei quoquo modo nota fuerit cum reuerentia suscipienda est ideoque non licet temerè Romano pontifici in suo primatu resistere Haec autem ratio tanta est vt si etiam nulla scriptura nulla alia causa esset haec tamen satis esset ad compescendam temeritatem resistentium Et hac sola ratione gloriosissimus martyr Cyprianus per multas epistolas confidentissimè gloriatur contrà omnes episcoporum quorumcunque aduersarios sicut 3. Regum legimus quòd decē tribus Israel discesserunt à Roboam filio Salomonis tamen quia voluntate Dei siue auctoritate factum est ratum apud Deum fuit Nam apud theologos omnes voluntas signi quam vocant operationem Dei non minus quà m alia signa voluntatis Dei vt praecepta prohibitiua etc. metuenda est Ideo non video quomodo sint excusati à schismatis reatu qui huic voluntati contraueniētes sese à Romani pontificis auctoritate subtrahunt Ecce haec est vna prima mihi insuperabilis ratio quae me subijcit Romano pontifici Primatū eius confiteri cogit The first thing that moueth me to thinke the B. of Rome to be ouer all other that we knowe to be bisshops is the very will of God which we see in the facte or dede it selfe for without the will of God the B. of Rome could neuer haue commen vnto this monarchie But the will of God by what meane so euer it be knowen is to be receiued reuerently And therefore it is not lawfull rashly to resiste the B. of Rome in his primacie And this is so great a reason for the same that if there were no scripture at all nor other reason yet this were ynough to stay the rashnes of them that resiste And through this onely reason the most gloriouse martyr Cyprian in many of his epistles vaunteth him selfe very boldly against all the aduersaries of Bishops what soeuer they were As in the thirde booke of the kinges we read that the ten tribes of Israel departed from Roboam Salomons sōne Yeat because it was done by the will or auctoritie of God it stoode in effecte with God For among all the diuines the will of the signe which they call the working of God is to be feared no lesse then other signes of Gods will as commaundemētes prohibitiue etc. Therefore I see not how they may be excused of the gilte of schisme which going against this will withdrawe them selues from the auctoritie of the B. of Rome Lo this is one chiefe inuincible reason that maketh me to be vnder the bisshop of Rome and compelleth me to confesse his Primacie This farre Luther Thus I haue briefly touched some deale of the scriptures of the canons and councells of the edictes of Emperours of the fathers sayinges of the reasons and of the manifolde practises of the church which are wonte to be alleaged for the Popes Primacie and supreme auctoritie With all I haue proued that which M. Iuell denyeth that the B. of Rome within sixe hundred yeres after Christ hath ben called the vniuersall bishop of no small number of men of great credite and very oftentymes Head of the vniuersall church both in termes equiualent and also expressely Now to the nexte article Or that the people was then taught to beleue Iuell that Christes body is really substantially corporally carnally or naturally in the Sacrament Of the termes really substantially corporally carnally naturally fovvnde in the Doctours treating of the true being of Christes body in the blessed Sacrament ARTICLE V. CHristen people hath euer ben taught that the body and bloud of Iesus Christ by the vnspeakeable working of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verely and in dede This doctrine is fownded vppon the plaine wordes of Christ which he vttered in the institution of this sacrament expressed by the Euangelistes and by S. Paul As they were at supper sayeth Matthewe Iesus tooke breade and blessed it and brake it Matth. 26 and gaue it to his disciples and sayeth Take ye eate ye this is my body And takyng the cuppe he gaue thankes and gaue it to them saying Drynke ye all of this For this is my bloude of the newe testament which shall be shedde for many in remission of synnes With like wordes almost Marke Luke and Paul Marc. 14. Luc. 22. 1. Cor. 11. doo describe this diuine institution Neither sayde our lord onely This is my body but least some shuld doubte how his wordes are to be vnderstanded for a playne declaration of them he addeth this further Wich ys geuen for you Luc. 22. Likewise of the cuppe he sayeth not onely This is my bloude But also as it were to putte it out of all doubte Which shall be shed for many Now as faithful people doo beleue that Christ gaue not a figure of his body but his owne true and very body in substance and like wise not a figure of his bloude but his very pretiouse bloude it selfe at his passion and death on the crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstāding but that he geueth vnto vs in these holy mysteries his selfe same body and his selfe same bloude in truth of
verely and substantially And by Sacramental vnion the breade is the body of Christ and the breade being geuen the body of Christ is verely present and verely deliuered Though this opinion of Bucer by which he recanted his former Zuinglian heresie be in sundry pointes false and hereticall yet in this he agreeth with the catholike churche against M. Iuelles negatiue assertion that the body and bloud of Christ is present in the sacrameÌ„t verely that is truly and really or in dede and substantially Where in he speaketh as the auncieÌ„t fathers spake long before a thousand yeres past Let Chrysostome for proufe of this be in stede of many that might be alleaged His wordes be these Nos secum in vnaÌ„ vt ita dicam massam reducit In 26. ca. Mat. hom 83. neque id fide solum sed re ipsa nos corpus suum efficit By this sacrament sayeth he Christ reduceth vs as it were in to one loumpe with him selfe and that not by faith onely but he maketh vs his owne body in very dede reipsa which is no other to saye then Really The other aduerbes corporally Carnally Naturally be fownde in the fathers not seldom specially where they dispute against the Arianes And therefore it had be more conuenient for M. Iuell to haue modestly interpreted them then vtterly to haue denyed them The olde fathers of the greke and latine churche denye that faithfull people haue an habitude or disposition vnion or coniunction with Christ onely by faith and charitie or that we are spiritually ioyned and vnited to him onely by hope loue religion obedience and will yea further they affirme that by the vertue and efficacie of this sacrameÌ„t duely and worthely receiued Christ is really and in deede communicated by true coÌ„munication and participation of the nature and substance of his body and bloud and that he is and dwelleth in vs truly because of our receiuing the same in this sacrameÌ„t The benefite whereof is such as we be in Christ and Christ in vs â—oan 6. according to that he sayeth qui manducat meaÌ„ carneÌ„ manet in me ego in illo Who eateth my fleshe he dwelleth in me and I in him The which dwelling vnion and ioinyng together of him with vs and of vs with him that it might the better be expressed and recoÌ„mended vnto vs they thought good in their writinges to vse the aforesayde aduerbes Hilarius writing against the Arianes alleaging the wordes of Christ 17. Iohn Vt omnes vnum sint sicut tu pater in me ego in te vt ipsi in nobis vnum sint that all maye be one as thou father art in me and I in thee that they also may be one in vs going about by those wordes to shewe that the sonne and the father were not one in nature and substance but onely in concord and vnitie of will among other many and long senteÌ„ces for proufe of vnitie in substance bothe betwen Christ and the father and also betwen Christ and vs De Trinitate lib 8. hath these wordes Si enim verè verbum caro factum est nos verè verbum carnem cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit If the word be made fleshe verely and we receiue the word being fleshe in our lordes meate verely how is he to be thought not to dwell in vs naturally who bothe hath taken the nature of our fleshe now inseparable to him selfe in that he is borne man and also hath mengled the nature of his owne fleshe to the nature of his euerlastingnesse vnder the sacrament of his fleshe to be receiued of vs in the communion There afterwarde this word naturaliter in this sense that by the sacrament worthely receiued Christ is in vs and we in Christ naturally that is in truth of nature is sundry tymes put and rehearsed Who so listeth to reade further his eight booke de trinitate he shall fynde him agnise manentem in nobis carnaliter filium that the sonne of God through the sacrament dwelleth in vs carnally that is in truth of fleshe and that by the same sacrament we with him and he with vs are vnited and knitte together corporaliter inseperabiliter corporally and inseparably for they be his very wordes Gregorie Nyssene speaking to this purpose sayeth In lib. de vita Mosiâ— Panis qui de coelo descendit non incorporea quaedaÌ„ res est quo enim pacto res incorporea corpori cibus fiet res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes mysterium virginis perdocti facilè saturaÌ„tur Which wordes reporte so plainely the truth of Christes body in the sacrament as al maner of figure and signification must be excluded And thus they may be englished The bread that came downe from heauen is not a bodilesse thing For by what meane shall a bodilesse thing be made meate to a body And the thing which is not bodylesse is a body without doubte It is not earing not sowing not the worke of tillers that hath brought forth the bread of this body but the earth which remained vntouched and yet was full of the bread whereof they that waxe hungry being thoroughly taught the mysterie of the virgine sone haue their fylle Of these wordes may easely be inferred a conclusion that in the sacrameÌ„t is Christ and that in the same we receiue him corporally that is in veritie and substance of his body for as much as that is there and that is of vs receiued which was brought forth and borne of the virgine Mary Cyrillus that auncient father and worthy bishop of Alexandria for confirmation of the catholike faith in this point In Ioan. lib. 10. cap. 13. sayeth thus Non negamus recta nos fide charitateque syncera Christo spiritaliter coniungi sed nullam nobis coniunctionis rationem secundum carnem cum illo esse id profecto pernegamus idque à diuinis scripturis omnino alienum dicimus We denye not but that we are ioyned spiritually with Christ by right faith and pure charitie but that we haue no maner of ioyning with him according to the fleshe which is one as to saye carnaliter carnally that we denye vtterly and saye that it is not aggreable with the scriptures Againe least any man shuld thinke this ioyning of vs and Christ together to be by other meanes then by the participation of his body in the Sacrament in the same place afterward he sayeth further An fortassis putat ignotam nobis mysticae benedictionis virtutem esse Quae cum in nobis fiat
the table of Christ and doo take of his body and bloud but they doo adore onely and be not also fylled for as much as they doo not folowe him Likewise in his exposition vpon that Psalme In Psal 2◠All the riche also sayeth he there of the earth haue eaten the body of the humblenes of their lord neither haue they ben fylled as the poore vntill the folowing But yet they haue adored and worshipped it that is by adoration they haue acknowleged Christ their lord there present Furthermore writing against Faustus the heretike of the Maniches secte amongest other thinges he sheweth how the Ethnikes thought that christē people for the honour they dyd before the blessed Sacramēt that is of the bread and wyne consecrated dyd honor Bacchus and Ceres which were false goddes honoured of the Gentiles for the inuention of wyne and corne Whereof may iustly be gathered an argument that in those dayes faithfull people worshipped the body and bloud of Christ in the Sacramēt vnder the formes of bread and wyne For elles the infidelles could not haue suspected them of doing idolatrie to Bacchus and Ceres One other most euident place touching this honour and adoration we fynde in him rehearsed by Gratian. lib. Sent. Prosperi De consecrat dist 2 can Nos autem we doo honour sayeth he in forme of bread and wyne which we see thinges inuisible that is to faye fleshe and bloud Neither take we likewise these two formes as we tooke them before consecration Sith that we doo faithfully graunt that before cōsecration it is bread and wyne which nature hath shapte but after cōsecration fleshe and bloud of Christ which the blessing of the priest hath consecrated Leauing a number of places that might be alleaged out of the auncient fathers for the confirmation of this matter to auoyde tediousnes I will conclude with that most plaine place of Theodoritus Who speaking of the outward signes of the Sacrament sayeth that notwithstanding they remaine after the mysticall blessing in the proprietie of their former nature as those that may be sene and felte nolesse then before yet they are vnderstanded and beleued to be the thinges which they are made by vertue of cōsecratiō and are worshipped with godly honour His wordes be these Intelligūtur ea esse quae facta sunt Dialogo 2 creduntur adorātur vt quae illa sint quae credūtur These mysticall signes sayeth he are vnderstāded to be those thinges which they are made and so they are beleued and are adored as being the thīges which they are beleued to be With which wordes Theodoritus affirmeth bothe the reall presence and also the adoration The reall presence in that he sayeth these outward signes or tokens after consecration to be made thinges which are not sene but vnderstanded and beleued whereby he signifieth the inuisible thing of this Sacrament the body and bloud of Christ Adoratiō he teacheth with expresse termes and that because through power of the mysticall blessing the signes be in existence and in dede the thinges which they are beleued to be soothly the body and bloud of Christ For otherwise god forbydde that christen people shuld be taught to adore and worship the insensible creatures bread and wyne Of which he sayeth that they are adored not as signes not so in no wise but as being the thinges which they are beleued to be Now I reporte me to the Christen reader whether this Adoratiō of the Sacrament whereby we meane the godly worship of Christes body in the Sacrament be a newe deuise or no brought into the church but lately about three hūdred yeres past Fol. 20. as M. Iuell maketh him selfe sure of it in his sermon And whereas vtterly to abolishe this adoration Fol. 26. he alleageth great danger of idolatrie in case the priest do not truly cōsecrate thereto may be answered Gen. 29. that Iacob stoode in no danger of conscience for that by the procurement of Laban he laye with Lya in stede of Rachel neither for the same was he to be charged with aduowtrie because he meāt good faith and thought him selfe to haue had the companie of his wyfe Rachel So idolatrie is not to be imputed vnto him that worshippeth Christ with godly honour in the bread not cōsecrate which of good faith he thinketh to be consecrate Touching this case S. Augustine hath this notable saying Inchi 60 We haue nede sayeth he to put a difference in oure iudgemēt and to knowe good from euyll for as much as Sathan chaunging his shape sheweth him selfe as an angell of light least through deceite he leade vs a syde to some perniciouse thinges For when he deceiueth the senses of the bodye and remoueth not the mynde from true and right meaning wherein ech man leadeth a faithfull lyfe there is no perill in religion Or if whē he fayneth him selfe good and doth or sayeth those thinges that of congruence perteine to good angels although he be thought to be good this is not a perilouse or sickely errour of Christian faith But when as by these thinges he begynneth to bring vs to thinges quite contrarie then to knowe him from the good Spirite and not to go after him it standeth vs much vpon diligently to watche and take heede Thus S. Augustine This much for th'adoration of the Sacrament or rather of Christ in the Sacrament maye suffise Or that the Sacrament was then or now ought Iuell to be hanged vp vnder a Canopie Of the reuerent hanging vp of the Sacrament vnder a Canopie ARTICLE IX IF M. Iuell would in plaine termes denye the reseruatiō and keping of the blessed Sacrament for which purpose the Pyxe and Canopie serued in the Churches of England as of the professours of this newe gospell it is bothe in word and also in dede denyed it were easy to proue the same by no small number of auctorities such as him selfe can not but allowe for good and sufficient But he knowing that right well guilefully refrayneth from mētion of that principall matter and the better to make vp his heape of Articles for some shewe against the Sacrament by denyall reproueth the hanging vp of it vnder the Canopie thereby shewing him selfe like to Momus who espying nothing reproueable in fayer Venus fownde faulte with her slypper Whereto we saye that if he with the rest of the Sacramentaries would agree to the keping of the Sacramēt thē would we demaunde why that maner of keping were not to be liked And here vpon proufes made of defaulte in this behalfe and a better waye shewed in so small a matter conformitie to the better would sone be persuaded Diuerse maners of keping the blessed Sacrament In other christen countries we graunt it is kepte otherwise vnder locke and keye in some places at the one ende or syde of the aulter in some places in a chappell buylded for that purpose in some places in the vestrie or in some inward
and secrete rome of the churche In epistola ad Innocentiū as it was in the tyme of Chrysostom at Constantinople In some other places we reade that it was kepte in the bishoppes palais neare to the churche and in the holy dayes brought reuerently to the churche and sette vppon th'aulter which for abuses committed was by order of councelles abrogated In Cōcil Braccarē 3. Can. 5. Thus in diuerse places diuersely it hath ben kepte euery where reuerently and surely so as it might be safe from iniurie and villainie of miscreātes and dispysers of it The hanging vp of it on high hath ben the maner of England as Lindewode noteth vpon the constitutions prouinciall on high that wicked dispite might not reache to it vnder a Canopie for shewe of reuerence and honour If princes be honored with cloth of estate bishops with solemne thrones in their churches and deanes with canopies of tapistrie sylke and arras as we see in sundry cathedrall churches and no man finde faulte with it why shuld M. Iuell mislike the Canopie that is vsed for honour of that blessed Sacramēt wherein is conteined the very body of Christ and through the inseparable ioyning together of bothe natures in vnitie of person Christ him selfe very God and man With what face speaketh he against the Canopie vsed to the honour of Christ in the Sacrament that sytting in the bishoppes seate at Salesburie can abyde the syght of a solene canopie made of paineted bourdes spredde ouer his head If he had ben of counsell with Moses Dauid and Salomon it is lyke he would haue reproued their iudgementes for the great honour they vsed and caused so to be continewed towardes the Arke wherein was conteined nothing but the tables of the lawe Aarons rodde and a pottefull of Manna King Dauid thought it very vnsitting 2. Reg. 7. and felte great remorse in heart that he dwelte in a house of Cedres and the Arke of God was putte in the myddes of skynnes that is of the tabernacle whose outward partes were couered with beastes skynnes And now there is one fownde among other monstrouse and straunge formes of creatures maners and doctrines who being but duste and ashes as Abrahā sayde of him selfe promoted to the name of a bishop and not chosen I wene to doo high seruice of a man according to Gods owne hearte as Dauid was thinketh not him selfe vnworthy to sytte in a bishopes chayer vnder a gorgeouse testure or Canopie of gilted bourdes and can not suffer the pretiouse body of Christ whereby we are redemed to haue for remembraunce of honour done of our parte so much as a litle Canopie a thing of small price Yet was the Arke but a shadowe and this the body that the figure this the truthe that the type or signe this the very thing it selfe As I doo not enuie M. Iuell that honour by what right so euer he enioyeth it So I can not but blame him for bereuing Christ of his honour in this blessed Sacrament Now concerning this article it selfe if it may be called an article wherein M. Iuell thinketh to haue great aduantage against vs as though nothing could be brought for it though it be not one of the greatest keyes nor of the highest mysteries of our Religion as he reporteth it to bee the more to deface it of the Canopie what may be fownde I leaue to others neither it forceth greatly Hanging vp of the Sacramēt in a pixe ouer the aulter is auncient But of the hanging vp of the Sacrament ouer the aulter we fynde plaine mention in S. Basiles lyfe written by Amphilochius that worthy bishop of Iconium Who telleth that S. Basile at his Masse hauing diuided the Sacramēt in three partes dyd put the one in to the golden dooue after which forme the Pyxe was then cōmonly made hanging ouer the aulter His wordes be these Imposuerit columbae aureae pendenti super altare And for further euidence that such pyxes made in forme of a dooue in remembraunce of the holy ghost that appeared like a dooue were hāged vp ouer th'aulter we fynde in the actes of the Generall councell holdē at Constantinople that the clergie of Antioche accused one Seuerus an heretike before Iohn the patriarke and the councell there that he had ryfled and spoyled the holy aulters and molted the cōsecrated vesselles and had made awaye with some of them to his cōpanions praesumpsisset etiam columbas aureas argenteas in formam Spiritus sancti super diuina lauacra et altaria appensas vna cum alijs sibi appropriare dicens non oportere in specie columbae Spiritum sanctum nominare Which is to saye that he had presumed also to conuerte to his owne vse besyde other thinges the golden and syluerne dooues made to represent the holy ghoste that were hanged vp ouer the holy fontes and aulters saying that no mā ought to speake of the holy ghoste in the shape of a dooue Neither hath the Sacrament ben kepte in all places and in all tymes in one maner of vessels So it be reuerently kepte for the viage prouision for the sicke no catholike man will maineteine strife for the maner and order of keping Symmachus a very worthy bishop of Rome in the tyme of Anastasius the Emperour as it is written in his lyfe made two vesselles of syluer to reserue the Sacrament in and set them on the aulters of two churches in Rome of S. Syluester and of S. Androw These vesselles they call commonly ciboria We fynde likewise in the lyfe of S. Gregorie that he also like Symmachus made such a vessell which they call ciborium for the Sacrament with fouer pillours of pure syluer and set it on the aulter at S. Petres in Rome In a worke of Gregorius Turonensis this vessell is called turris in qua mysterium dominici corporis habebatur a tower wherein our lordes body was kepte In an olde booke de poenitentia of Theodorus the greke of Tarsus in Cilicia sometyme archbishop of Cantorbury before Beda his tyme it is called pixis cum corpore Domini ad viaticum pro infirmis The pyxe with our lordes body for the viage prouision for the sicke In that booke in an admonition of a bishop to his clergie in a synode warning is geuen that nothing be put vppon th'aulter in tyme of the Sacrifice but the cofer of Relikes the booke of the fouer Euāgelistes and the pyxe with our lordes body Thus we fynde that the blessed Sacrament hath alwaies ben kepte in some places in a pyxe hanged vp ouer the aulter in some other places otherwise euery where and in all tymes safely and reuerently as is declared to be alwaile in readynes for the viage prouision of the sicke Which keping of it for that godly purpose and with like due reuerēce if M. Iuell and the Sacramentaries would admitte no man will be either so scrupulouse or so contentiouse as to stryue with them either for the
and bloud as our lord sayde For although thy sense reporte to thee so much that it is bare bread and wyne yet let thy faith staye thee and iudge not thereof by thy taste but rather be right well assured all doubte put a parte that the body and bloud of Christ is geuen to thee Againe he sayeth thus in the same place Haec cum scias pro certo explorato habeas qui videtur esse panis noÌ„ esse sed corpus Christi item quod videtur vinum non esse quanquam id velit sensus sed sanguinem Christi ac de eo prophetam dixisse panis cor hominis confirmat firma ipse cor sumpto hoc pane vtpote spirituali Where as thou knowest this for a very certainetie that that which semeth to be wyne is not wyne albeit the sense maketh that accompte of it but the bloud of Christ and that the prophete therereof sayde bread strengthneth the hart of man strengthen thou thy selfe thy harte by taking this bread as that which is spirituall And in 3. Catechesi this father sayeth Panis Eucharistiae post inuocationem sancti Spiritus non amplius est panis nudus simplex Sed corpus etc. The bread of the Sacrament after prayer made to the holy ghost is not bare and simple bread but the body of Christ Now sith that by this doctours plaine declaratioÌ„ of the catholike faith in this point we ought to beleue and to be verely assured that the bread is no more bread after coÌ„secration but the very body of Christ and the wyne no more wyne but his pretiouse bloud though they seme to the eye otherwise though taste and feeling iudge otherwise and to be shorte though all senses reporte the contrary and all this vpon warrant of our lordes word who sayde these to be his body and bloud and that as he teacheth not in the bread and wyne And further sith we are taught by Eusebius Emisenus in his homilies of Easter to beleue terrena coÌ„mutari transire the earthly thinges to be chaunged and to passe againe creaturas conuerti in substantiam corporis Christi the creatures of bread and wyne to be tourned in to the substaÌ„ce of our lordes body and bloud which is the very traÌ„substantiation Transubstantion In Liturgia And sith Chrysostom sayeth Panem absumi that the bread is consumed awaie by the substance of Christes bodye And Damascen Lib. 4. de orthodoxa fi c. 14. In Mar. 14 bread and wine traÌ„smutari supernaturaliter to be chaunged aboue the course of nature and Theophylact the bread transelementari in carnem domini to be quite tourned by chaunging of the elementes that is the matter or substance it consisteth of into the fleshe of our lorde and in an other place In Matth. 26. ineffabili operatione traÌ„sformari etiamsi panis nobis videatur that the bread is traÌ„sformed or chaunged into an other substantiall forme he meaneth that of our lordes body by vnspeakeable working though it seme to be bread The treatises of these greke vvriters haue ben set forth of late by one Claudius de Sainctes Finally sith that the greke Doctours of late age affirme the same doctrine among whom Samona vseth for persuasion of it the similitude which Gregorie Nyssene and Damascen for declaration of the same vsed before which is that in consecration such maner transubstantiation is made as is the conuersion of the bread in nourrishing in which it is tourned into the substance of the nourrished Methonensis like S. Ambrose would not men in this matter to looke for the order of nature seing that Christ was borne of a virgine besyde all order of nature and sayeth that our lordes bodye in this Sacrament is receiued vnder the forme or shape of an other thing least bloud shuld cause it to be horrible Nicolaus Cabasila sayeth that this bread is no more a figure of our lordes bodye Cap. 27. neither a gifte bearing an image of the true gifte nor bearing any description of the passioÌ„s of our Sauiour him selfe as it were in a table but the true gifte it selfe the most holy bodye of our lord it selfe which hath truly receiued reproches contumelies stripes which was crucified which was kylled Marcus Ephesius though otherwise to be reiected as he that obstinatly resisted the determination of the Councell of Florence concerning the proceding of the holy ghost out of the sonne yet a sufficient witnes of the Greke churches faith in this point affirming the thinges offred to be called of S. Basile antitypa that is the samplers and figures of our lordes bodye because they be not yet perfitely consecrated but as yet bearing the figure and image referreth the chaunge or transubstantiation of them to the holy ghost donec Spiritus sanctus adueniat qui ea muter these giftes offered sayeth he be of S. Basile called figures vntill the holy ghost come vpon them to chaunge them Whereby he sheweth the faith of the Greke church that through the holy ghost in consecration the bread and wine are so chaunged as they maye no more be called figures but the very bodye and bloud of our lord it selfe as into the same chaunged by the comming of the holy ghost Which chaunge is a chaunge in substance and therefore it may rightly be termed traÌ„substaÌ„tiation TransubstaÌ„tiatioÌ„ which is nothing elles but a tourning or chaunging of one substance into an other substance Sith for this point of our religioÌ„ we haue so good auctoritie and being thus assured of the infallible faith of the churche declared by the testimonies of these worthy fathers of diuerse ages and quarters of the worlde we may well saye with the same churche against M. Iuell that in this Sacrament after consecration there remayneth nothing of that which was before but only the accidentes and shewes without the substance of bread and wyne And this is a matter to a Christen man not hard to beleue For if it please God the almightie Creator in the condition and state of thinges thus to ordeine that substaÌ„ces created beare and susteine accideÌ„tes why may not he by his almighty power coÌ„serue and kepe also accideÌ„tes without substaÌ„ce sith that the very hethen philosophers repute it for an absurditie to saye primam causam non posse id praestare solam quod possit cum secunda that is to saye that the first cause whereby they vnderstand God can not doo that alone which he can doo with the secoÌ„d cause where by they meane a creature And that this being of accidentes without substance or subiecte in this SacrameÌ„t vnder which the bread not remaining the bodye of Christ is present maye the rather be beleued it is to be consydered that this thing tooke place at the first creatioÌ„ of the world Basilius hexaemeroÌ„ hom 6 Damas li. 2. cap. 7. Paulê° Burgensis Gene. 1. after the opinion of some Doctoures Who do affirme that that first light which was at
is not specially forbydden And by that all may be witnesses which are not specially forbyddē all may make their proctoures to answere for thē in iudgemēt which are not forbyddē in the speciall prohibitiō for that the edictes of proctoures and witnesses are prohibitorie L. Iulia. ff de testibus And because Lex Iulia dyd forbydde a womā condēned for adulterie to beare witnesse in iudgement thereof the texte of the Ciuill lawe concludeth that women maye beare witnesse in iudgement Exceptio cōfirmat regulam in nō exceptis And they saye further that exception in one case confirmeth the generall rule and maketh the reste that is not excepted more sure and stable and to be in force in contrary sense to the exception But I will not bring M. Iuell out of his professed studie to farre to seeke lawes For in dede we nede not go to lawe for these matters wherein the church hath geuen sentence for vs but that our aduersaries refuse the iudge after sentence Which if they had done when order permitteth it at the begynning and had plainely as I feare me some of them thinke denyed them selues to be Christians or at least of Christes courte in his catholike churche we shuld not haue stryued so long about these matters We would haue imbraced the truth of God in his church quietly whiles they sought an other iudge according to their appetites and phantasies as Turkes and infidelles doo Now if M. Iuell be not so precise in his iudgemēt of allowing the first six hundred yeres after Christ as to condemne the churche that folowed in the nexte generatiō then we may alleage vnto him the twelfth councell of Toledo in Spaine holden in the yere of our lorde 680. for proufe that many Masses were celebrated in one churche in one daye For the same appeareth plainely by this decree of the fathers there Can. ◠Relatum nobis est quosdam de sacerdotibus non tot vicibus communionis sanctae gratiam sumere quot sacrificia in vna die videntur offerre sed in vno die si plurima per se Deo offerant sacrificia in omnibus se oblationibus à cōmunione suspendunt in sola tantum extrema sacrificij oblatione communionis sanctae gratiam sumunt quasi non sit toties illis vero singulari sacrificio participandum quoties corporis sanguinis Domini nostri Iesu Christi immolatio facta constiterit Nam ecce Apostolus dicit Nonne qui edunt hostias participes sunt altaris 1. Cor. 10. Certū est quòd hi qui sacrificantes non edunt rei sunt dominici sacramenti Quicunque ergo sacerdotum deinceps diuino altario sacrificium oblaturus accesserit se a cōmunione suspenderit ub ipsa qua se indecēter priuauit gratia communionis anno vno repulsum se nouerit Nam quale erit illud sacrificium cui nec ipse sacrificans particeps esse cognoscitur Ergo modis omnibus est tenendum vt quotiescunque sacrificans corpus sanguinem Iesu Christi Domini nostri in altario immolat toties perceptionis corporis sanguinis Christi se participem praebeat It is shewed vnto vs that there be certaine priestes who doo not receiue the grace of the holy cōmunion so many tymes how many sacrifices they seme to offer in one daye But if they offer vp to God many facrifices by them selues in one daye in all those oblatiōs they suspend them selues from the cōmunion and receiue the grace of the holy cōmunion onely at the last oblation of the sacrifice as though they ought not so oftētymes to be partakers of that true and singular sacrifice as the sacrifice of the body and bloude of our lorde Iesus Christ hath ben done For beholde the Apostle sayeth 1. Cor. 10. Be not they which eate sacrifices partakers of the aulter It is certaine that they who dooing sacrifice doo not eate be gylty of our lordes sacrament Wherefore what priest so euer hereafter shal come vnto the holy aulter to offer sacrifice and suspend him selfe from the communiō be it knowē vnto him that he is repelled and thrust awaye from the grace of the communion whereof he hath vnsemely bereued him selfe whereby is meant that he standeth excōmunicate for the space of one yere For what a sacrifice shall that bee whereof neither he him selfe that sacrificeth is knowen to be partaker wherefore by all meanes this is to be kepte that how oftentymes so euer the priest doth sacrifice the body and bloude of Iesus Christ our lorde on the aulter so oftentymes he receiue and make him selfe partaker of the body and bloude of Christ Sacrifice taken for the Masse Here by the word Sacrifice and offering of the sacrifice the fathers vnderstande the dayly sacrifice of the churche which we call the Masse For though the word Missa be of great antiquitie and many tymes fownde in the fathers yet they vse more commonly the word Sacrifice Neither can the enemies of this sacrifice expounde this canon of the inward sacrifices of a mannes harte but of that sacrifice which the priest cometh to the holy aulter to offer of the sacrifice of the body and bloude of Christ our lorde offered on the aulter for so be their wordes where he receiueth the grace of the holy cōmunion which is the participation of the body and bloude of our lorde This much graunted as by any reasonable vnderstanding it can not be drawen nor by racking can be stretched to any other sense we haue here good auctoritie for the hauing of many Masses in one churche in one daye And where as the fathers of that councell allowed many Masses in one daye sayde by one priest there is no reason why they shuld not allowe the same sayd by sundry priestes in one daye If our aduersaries saye this might haue ben done in sundry places whereby they may seme to frustrate our purpose touching this article we answere that besyde th'approuing of the Masse by thē so cōfessed it were vaine and fryuolouse to imagine such gadding of the priestes from churche to churche for saying many Masses in one daye Doubtelesse the fathers of that Toletane Councell meant of many Masses sayd in one place in a daye as Leo dyd for seruing the faithfull peoples deuotion that resorted to churche at sundry houres as we see the people doo now that so all might be satisfied Which shuld not haue ben if one Masse onely had ben sayde If M. Iuell agnise and accepte for good the auctoritie of this Councell as the churche doth then must he allowe these many thinges which he and the Sacramentaries to the vttermost of their power and cunning labour to disproue and deface First the blessed sacrifice of the Masse which the fathers of this councell call the true and singular sacrifice the sacrifice of the body and bloud of our lord IESVS CHRIST the sacrifice of the body and bloud of Iesus Christ our lorde which
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to S. Paul the Apostle as he vnderstoode his face by viewe of his picture Gregorie Nyssene S. Basiles brother writing the lyfe of Theodorus the martyr bestoweth much eloquence in the praise of the church where his holy relikes were kepte commending the shape of lyuing thinges wrought by the keruer the smoothenes of marble poolished like syluer by the mason the liuely resemblaunce of the martyr him selfe and of all his worthy actes expressed and excellently set forth to the eye in imagerie with the image of Christ by the paynter In which images he acknowlegeth the fightes of the martyr to be declared no lesse then if they were described and written in a booke Paulinus the bishop of Nola in his booke that he made in verses of the lyfe of Felix the martyr prayseth the church which the martyrs bodye was layed in In decimo Natali for the garnishing of it with painted images in bothe sydes of bothe kindes men and women the one kinde on the one syde and the other kinde on the other syde Where he speaketh expressely by name of the Images of scabbed Iob and blynde Tobye of fayer Iudith and great quene Hesther for so he nameth them Athanasius hath one notable place for hauing the Image of our Sauiour Christ which is not cōmon where he maketh Christ and the church to talke together as it were in a dialoge in sermone de sanctis patribus prophetis The greke may thus be translated Age inquit dic mihi cur oppugnaris Oppugnor inquit Ecclesia propter doctrinam Euangelij quam diligēter accuratè teneo propter verum firmum Pascha quod agito propter religiosam puram imaginem tuam quam mihi Apostoli reliquerunt vt haberem depictam arram humanitatis tuae in qua mysterium redemptionis operatus es Hic Christus Si propter hoc inquit te oppugnant ne grauiter feras nève animum despōdeds cum scias si quis Pascha neget aut imaginem me eum negaturum coram patre meo electis angelis Rursus verò qui compatitur mecum propter Pascha conglorificaturum an non audisti quid Moysi praeceperim Facies inquam mihi duos Cherubinos in tabernaculo testimonij scilicet ad praefigurandam meam imaginem etc. The English of this Latine or rather of the Greke is this Come on quoth Christ to the church tell me wherefore art thou thus inuaded and vexed declare me the matter Forsooth lord quoth the church I am inuaded and vexed for th'exacte obseruing of the gospell and for the keping of the feast of the true and firme Easter and for thy reuerent and pure Image which thy holy Apostles haue lefte to me by tradition to haue and kepe for a representation of thine incarnation Then quoth our lord if this be the matter for which thou art inuaded and set against be not dismayed be of good confort in hart and mynde being assured hereof that who so denyeth Easter or my * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleane image I shall denye him before my heauenly father and his chosen Angels And he that suffereth persecution with me for keping of Easter the same shall also be glorified with me Hast not thou heard what I commaunded Moyses the lawegeuer to doo Make me sayd I two Cherubins in the tabernacle of the testimony to be a prefiguration or foretokening of my image etc. Of all the fathers none hath a playner testimonie bothe for the vse and also for the worshipping of Images then S. Basile whose auctoritie for learning wisedom and holynes of lyfe besyde antiquitie is so weighty in the iudgement of all men that all our newe maisters layed in balance against him shall be fownde lighter then any fether Citatur ab Adriano Papa in epistola Synodica ad Constātinū Irenen Touching this matter making a confession of his faith in an epistle inueghing against Iulian the renegate he sayeth thus Euen as we haue receyued our Christian and pure faith of God as it were by right of heretage right so I make my confession thereof to hym and therein I abyde I beleeue in one God father almighty God the father God the sonne God the holy ghoste One God in substance and these three in persones I adore and glorifie I confesse also the sonnes incarnation Then afterward sainct Mary who according to the fleshe brought hym foorth callyng her Deiparam I reuerence also the holy Apostles Prophetes and Martyrs which make supplication to god for me that by their mediation our most benigne god be mercifull vnto me and graunt me freely remission of my synnes Then this foloweth Quam ob causam historias imaginū illorum honoro palà m adoro hoc enim nobis traditum à sanctis Apostolis non est prohibendum sed in omnibus ecclesijs nostris eorum historias erigimus For the which cause I doo both honour the stories of their images and openly adore them For this being delyuered vnto vs of the holy Apostles by tradition is not to be forbidden And therefore we set vp in all our churches their stories Lo M. Iuell here you see a sufficient testimonie that Images were set vp in the churches long before the ende of your syx hundred yeres and that they were honoured and worshipped not onely of the simple christē people but of bishop Basile who for his excellent learning and wisedom was renoumed with the name of Great Now that there hath ben ynough alleaged for the Antiquitie orginall and approbation of Images Three causes vvhy images hauen ben vsed in the church it remayeth it be declared for what causes they haue ben vsed in the church We fynde that the vse of images hath ben brought into the church for three causes The first is the benefite of knowledge For the simple and vnlearned people which be vtterly ignorant of letters in pictures doo as it were reade and see nolesse then others doo in bookes the mysteries of christen Religion the actes and worthy dedes of Christ and of his sainctes What writing performeth to them that reade the same doth a picture to the simple beholding it Ad Serenū episcopū Massilien li. 9. epistol 9. sayeth S. Gregory For in the same the ignorant see what they ought to folowe in the same they reade which can no letters therefor Imagerie serueth specially the rude nations in stede of writing sayeth he To this S. Basile agreeth in his homilie vpon the forty martyrs Bothe the writers of stories sayeth he and also paineters do shewe and set forth noble dedes of armes and victories the one garnishing the matter with eloquence the other drawing it lyuely in tables and bothe haue styrred many to valiant courage For what thynges the vtterāce of the storie expresseth through hearing the same doth the stille picture set forth through imitatiō In the like respecte in olde tyme the worke of excellēt poetes was called a speaking picture
of the scripture the common people may reade for their conforte and necessary instruction and by whom the same may be translated it belongeth to the iudgement of the churche Which church hath already condemned all the vulgare traÌ„slations of the Bible of late yeres for that they be founde in sundry places erroneous and parciall in fauour of the heresies which the translatours maineteine And it hath not onely in our tyme condemned these late translations but also hytherto neuer allowed those fewe of olde tyme. I meane S. Hieromes translation into the Dalmaticall tonge if euer any such was by him made as to some it semeth a thing not sufficiently proued And that which before S. Hierome Vlphilas an Arian bishop made and coÌ„mended to the nation of the Gothes who first inuented letters for them and proponed the scriptures to them translated into their owne tonge and the better to bring his Ambassade to the Emperour Valens to good effecte was persuaded by the heretikes of Constantinople and of the courte there to forsake the catholike faith and to communicate with the Arians making promise also to trauaile in brynging the people of his countrie to the same secte which at length he performed most wickedly As for the church of this land of Britaine the faith hath continewed in it thirten hundred yeres vntill now of late without hauing the Bible translated into the vulgare tonge to be vsed of all in common Our lord graunt we yelde no worse soules to God now hauing the scriptures in our owne tonge and talking so much of the gospell then our auncesters haue done before vs. This Iland sayeth Beda speaking of the estate the church was in at his dayes at this present according to the number of bookes that Gods lawe was written in doth serche and coÌ„fesse one and the selfe same knowlege of the high truth and of the true highte with the tonges of fiue nations of the Englishe the Britons the Scottes the Pightes and the Latines Quae meditatione scripturorum caeteris omnibus est facta coÌ„munis Which tonge of the Latines sayeth he is for the studie and meditation of the scriptures made common to all the other Verely as the Latine tonge was then commoÌ„ to all the nations of this lande being of distincte languages for the studie of the scriptures as Beda reporteth so the same onely hath alwayes vntill our tyme ben common to all the cowntries and nations of the Occidentall or West churche for the same purpose and thereof it hath ben called the Latine churche Wherefore to conclude they that shewe them selues so earnest and zelous for the translation of the scriptures into all vulgare and barbarous tonges it behoueth theÌ„ after the opinioÌ„ of wise meÌ„ to see first that no faultes be fownde in their translations as hytherto many haue ben fownde And a small faulte committed in the handling of Gods worde is to be taken for a great crime Nexte that for as much as such translations perteine to all christen people they be referred to the iudgement of the whole churche of euery language and commended to the layetie by the wisedom and auctoritie of the clergie hauing charge of their soules Furthermore that there be some choise exception and limitation of tyme place and persons and also of partes of the scriptures after the discrete ordinaunce of the Iewes Amongest whom it was not laufull that any man shuld reade certaine partes of the Bible before he had fullfilled the tyme of the priestly ministerie which was the age of thirty yeres Praefatione in Ezechielem as S. Hierome witnesseth Lastly that the setting forth of the scriptures in the common language be not commended to the people as a thing vtterly necessary to saluation least thereby they condemne so many churches that hytherto haue lackt the same and so many learned and godly fathers that haue not procured it for their flockes finally all that haue gonne before vs to whom in all vertue innocencie and holynes of lyfe we are not to be compared As for me in as much as this matter is not yet determined by the church whether the common people ought to haue the scriptures in their owne tonge to reade and to heare or no I defyne nothing As I esteme greatly all godly and holesome knowledge and wishe the people had more of it then they haue with charitie and meekenesse so I would that these hote talkers of gods worde had lesse of that knowledge which maketh a man to swell and to be proude in his owne conceite and that they would depely weigh with them selues whether they be not conteyned within the lystes of the saying of S. Paul to the Corinthians 1. Cor. 8. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to knowe God graunt all our knowledge be so ioyned with meekenesse humilitie and charitie as that be not iustly sayd of vs which S. Augustine in the like case sayde very drâ—dfully to his dere frende Alipius Surgunt indocti coelum rapiunt Confess lib. 8. ca. 8 nos cum doctrinis nostris sine corde ecce vbi volutamur in carne sanguine The vnlearned and simple aryse vp and catche heauen awaie from vs and we with all our great learning voyed of heart lo where are we wallowing in fleshe and bloude Or that it was then lawfull for the priest Iuell to pronounce the wordes of Consecration closely and in silence to him selfe Of secrete pronouncing the Canon of the Masse ARTICLE XVI THe matter of this article is neither one of the highest mysteries nor one of the greatest keyes of our religion how so euer Maister Iuell pleaseth him selfe with that reporte thinking thereby to impaire the estimation of the catholike churche The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thing For elles if one maner of pronouncing the wordes of consecration had ben thought a necessarie point of religion it had ben euery where vniforme and inuariable That the breade and wyne be consecrated by the wordes of our lord pronounced by the priest as in the person of Christ by vertue of which through the grace of the holy ghoste the breade and wyne are chaunged into our lordes body and bloude this thing hath in all tymes and in all places and with consent of all inuariably ben done and so beleued But the manner of pronouncing the wordes concerning silence or open vtteraunce according to diuersitie of places hath ben diuerse The maner of pronouncing the coÌ„secration in the Greke and latine churches diuers In libello de Sacramento Eucharistiae The grekes in the East churche haue thought it good to pronounce the wordes of consecration clara voce as we finde in Chrysostomes Masse and as Bessarion writeth alta voce that is plainely out alowde or with alowde voice Sacerdos alta voce iuxtà Orientalis Ecclesiae ritum verba illa pronunciat hoc est corpus
corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà m caro sua c. He that eateth the fleshe of Christ hath lyfe euerlasting For this fleshe hath the word of God which naturally is lyfe Therefore sayeth he that I will raise him in the last daie For I quoth he that is to saye my body which shall be eaten shall raise him vp agayne for he is no other then his fleshe c. No man more expressely calleth the Sacramēt by the name of God then S. Bernard in his godly sermon de coena Domini ad Petrum presbyterum where he sayeth thus Comedunt angeli Verbum de Deo natum Comedunt homines Verbum foenum factum The angels eate the Word borne of God men eate the Word made haye meaning hereby the sacramēt which he calleth the Word made haye that is to witte the Word incarnate And in an other place there he sayeth Haec est verè indulgentia coelestis haec est verè cumulata gratia haec est verè superexcellens gloria sacerdotem Deum suū tenere alijs dando porrigere This is verely an heauenly gyfte this is verely a bountifull grace this is verely a passing excellent glorie the priest to holde his God and in geuing to reache him forth to others In the same sermō speaking of the meruelouse sweetnes that good bishopes and holy religiouse men haue experience of by receiuing this blessed Sacrament he sayeth thus Ideo ad mensam altaris frequentius accedunt omni tempore candida facientes vestimenta sua id est corpora prout possunt melius vtpote Deum suum manu ore cōtrectaturi For this cause they come the oftener vnto the bourd of the aulter at all tymes making their garmentes that is to saye their bodyes so white as they can possibly as they who shall handle their God with hand and mowth An other place of the same sermon for that it cōteineth a holesom instruction besyde the affirming of our purpose I can not omitte I remitte the learned to the Latine the English of it is this They are meruelous thinges brethren that be spoken of this Sacrament faith is necessarie knowledge of reason is here superfluous This let faith beleue let not vnderstanding require least that either not being fownde it thinke it incredible or being fownde out it beleue it not to be singuler and alone And therfor it behoueth it to be beleued symply that can not be serched out profitably Wherefore serche not serche not how it maye bee doubte not whether it bee Come not vnto it vnreuerently least it bee to you to death Deus enim est quanquà m panis mysteria habeat mutatur tamen in carnem For it is God and thoug it haue mysteries of bread yet is it chaunged into fleshe God and mā it is that witnesseth bread truly to be made his fleshe The vessell of election it is 1. Cor. 11. that threatneth iudgement to him that putteth no difference in iudging of that so holy fleshe The selfe same thing thinke thou o Christen man of the wyne geue that honour to the wine The creatour of wine it is that promoteth the wine to be the bloud of Christ This farre holy Bernard Here let our aduersaries touching this Article consyder and weigh with them selues whether they be Lutheranes Zuinglianes or Geneuians what english they can make of these wordes vsed by the fathers and applyed to the Sacramēt in the places before alleaged Dominus Christus ▪ Diuina essentia Deus Seipsum Verbum Dei Ego Verbum foenum factum Deum suum The number of the like places that might be alleaged to this purpose be in maner infinite Yet M. Iuell promyseth to geue ouer and subscribe if any one may be fownde Now we shal see what truth is in his word In the weighing of this doctrine of the churche litle occasion of wicked scoffes and blasphemies against this blessed sacrament shall remaine to them that be not blinded with that grosse and fond errour that denyeth the inseparabilitie of Christ but affirmeth in this mysterie to be present his fleshe onely with out bloud soule and godhed Which is confuted by plaine scriptures Christ raysed from the dead now dyeth no more Rom. 6. He suffereth him selfe no more to be diuided 1. Cor. 1. Euery sprite that looseth Iesus this is Antichrist 1. Ioan. 4. Hereof it foloweth that if Christ be verely vnder the forme of bread in the Sacrament as it is other wheres sufficiently proued then is he there entier and whole fleshe bloud and soule whole Christ God and man for the inseparable vnion of bothe natures in one person Which matter is more amply declared in the Article of the adoration of the sacrament Or that the people was then taught to beleue Iuell that the body of Christ remayneth in the Sacrament as long as the Accidētes of the bread remayne there with out corruptiō Of the remayning of Christes bodye in the sacrament so long as the accidentes be entier and vvhole ARTICLE XXII THese fiue articles here folowing are Scoole pointes the discussiō whereof is more curiouse then necessary Whether the faithfull people were then that is to saye for the space of six hundred yeres after Christ taught to beleue concerning this blessed Sacrament precisely according to the purporte of all these articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely yet so as nothing was hydden from them that in those quiet tymes quiet I meane touching this point of faith was thought necessary for them to knowe If sithēs there hath ben more taught or rather if the truth hath in some other forme of wordes ben declared for a more euidence and clearnesse in this behalfe to be had truth it selfe alwaies remayning one this hath proceded of the diligence and earnest care of the churche to represse the pertinacie of heretikes who haue within these last syx hundred yeres impugned the truth herein and to meete with their peruerse and froward obiectiōs as hath ben thought necessary to finde out such wedges as might best serue to ryue such knotty blocket Yet this matter hath not so much ben taught in open audience of the people as debated priuatly betwen learned men in scooles and so of them set forth in their priuate writinges Wherein if some perhappes through contention of wittes haue ben either ouer curiouse or ouer bolde and haue ouershotte the marke or not sufficiently cōfirmed the point they haue taken in hāde to treate of or through ignoraunce or fauour of a parte haue in some thing swarued from reason or that meaning which holy churche holdeth it is great vncourtesie to laye that to our charge to abuse their ouersightes to our discredite and to reproue the whole churche for the insufficiencie of a fewe Now concerning this Article whether we are able to auouche it by such authorities as M.
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
after the sense of the Gospellers nevve and vsed by Sathan 9. b. In vvhat sense and consideration the Masse called Priuate of some Doctours 9. b. VVhat the Lutherans call Priuate Masse 9. b. Priuate Masse in vvorde but in dede the sacrifice of the churche impugned by M. Iuell 10. a. Proufes for the Masse briefly touched 10. a. The chiefe cause vvhy the Gospellers storme against priuate Masse 11. b. Three essentials of the Masse 12. b. Number of communicantes place tyme vvith other rites bee not of Christes Institution 12. b. VVhy the Sacrament is called a communion 14. a. There is a communion betvven the faithfull though they be not together 14. b. Necessitie of many communicantes together contrary to the libertie of the gospell 15. a. For mengling vvater vvith the vvyne in the Sacrament a place alleaged out of Clement 15. b. Many maye cōmunicate together not being in one place together 16. a. etc. Proufes for priuate communion and consequently for priuate Masse 17. b. etc. Reseruation of the Sacrament 19. b. Vncleane doinges bevvrayed at Martyrs toumbes 20. b. Light of the vvest churches taken from Rome 21. b. The fathers oftentymes complaine of the peoples forebearing the cōmunion but no vvhere of the priestes ceasing from offering the Sacrifice 23. a. The peoples forebearing the cōmunion is no cause vvhy the priest shuld not saye Masse 24. a. Masse done vvithout a number of communicantes in the same place 24. b. 25. 26. etc. A true declaration of Chysostomes place nullus qui cōmunicetur 30. b. 2. Christes vvordes drynke ye all of this bynde not the laitie to the vse of the cuppe 33. a. Luther and his ofspring doth not necessitate communiō vnder both kyndes 34. a. etc. Lutheres cōferēce vvith the Deuill agaīst the Masse 34. b Causes mouing the church to communicate vnder one kinde 36. b. The exacte streightnes of certaine Gods ordinances may vvhithout offence in cases be omitted 37. a. b. etc. Proufes for Cōmunion vnder one kinde 40. b. 41. etc. Our lordes cuppe onely in certaine cases ministred 46. a. b The administration of the bread styped or dipte in the cuppe vnlavvfull 46. b. The Canon of Gelasius guilefully by M. Iuell alleaged truly examined 47. b. 48. etc. 3. Churche Seruice in due order disposed in the Greke churches before the latine churches 51. a. Vsage of church Seruice in any vulgare barbarouse tonge vvith in 600. yeres after Christ can not be proued 52. a All people of the Greke church vnderstoode not the greke Seruice 53. b. 54. etc. M. Iuelles allegations soluted 57. a. etc. Iustinianes ordinance truly declared 58. b. M. Iuell noted of insinseritie and halting 58. b. 59. a. The nūber of lāguages by accōpte of the antiquitie 59. a. b All people of the Latine churche vnderstoode not the Latine Seruice 60. a. 61. 62. etc. The antiquitie of the Latine Seruice in the church of England 63. a. Cednom the diuine poete of England 65. b. The first entree of the English Seruice 66. a. The place of S. Paule to the Corinthians maketh not for the Seruice in the Englishe tonge 66. b. 67. etc. The vvorde Spirite in s Paul diuersely takē of diuerse 68. a The benefite of prayer vttered in a tonge not vnderstanded 71. a. Such nations as vse church Seruice in their ovvne tonge continevve in schismes 73. b. 4. Of syx grovvndes that the Popes Supreme auctoritie standeth vpon the first and chiefe Gods ordināce according to the scripture expounded 75. b. etc. The 2. Councelles 77. b. The 3. Edictes of Emperoures 79. a. The 4. Doctours 79. b. etc. The 5. Reason 81. a. The 6. practise of the church syxfolde 83. a. etc. 1. Appellations to the Pope 84. a. Euill lyse of the b. of Rome ought not to seuer vs from the faith of the churche of Rome 85. b. The 2. practise corrections from the Pope 87. a. 3. Confirmations by the Pope 78. b. 4. The Popes approuing of Councelles 88. a. 5. Absolutions from the Pope 89. a 6. Reconciliations to the Pope 89. b The Pope aboue a thousand yeres sithens called Vniuersall bishop and head of the vniuersall churche 90. b. Peter and consequētly the Pope Peters successour called head of the church both in termes equiualent and also expressely 91. b. etc. Peter and his successour called head of the churche expressely 93. a. etc. The Popes Primacie acknovvleged and cōfessed by Martin Luther 94. b. 5. VVhat occasioned the fathers to vse these termes really substantially corporally etc. 97. b. Berengatius the first Sacramentarie 98. a. The fleshe and bloud of Christ of double cōsideratiō 98. b. Bucer cōfesseth the body of Christ to be in the Sacramēt in dede and substantially 100. b. 6. Christes being in heauen and in the Sacrament at one tyme implyeth no contradiction 105. a. Christes body in many places at once 105. b. 106. etc. Truth confessed by the enemie of truth 107. b. God vvorking aboue nature distroyeth not nature 108. b Being in a mysterie vvhat it is 109. a. 7. Eleuation of the Sacrament proued 109. b. 110. etc. 8. VVhat Christē people adore in the Sacramēt 112. b. 113. etc. Contrarietie in the first deuysers of the Nevve Gospell 115. a. Adoration proued by the scripture and that according to the Zuinglians against luther 115. a. etc. The terme concomitantia by the Diuines profitably deuysed 115. b. Adoration of Christ in the Sacrament auouched by the fathers 116. b. etc. 9. Sundry maners of keping the blessed Sacrament 121. b. Hanging vp of the Sacrament in a pyxe ouer the aulter is auncient 122. b. 10. The remayning of the onely Accidentes vvithout substāce in the Sacramēt depēdeth of the Article of transubstantiation 124. a. Transubstantiation and the truth of our lordes body and bloud auouched 124. 125. etc. Transubstantiation taught by the olde fathers and by the Doctours of the Greke church of late age 126. 127. Accidentes beleued of some learned fathers to remaine vvithout substance at the begynning 127. b. 11. VVhat the diuiding of the Sacrament in three partes signifieth 128. a. The diuiding of the Sacrament in three partes probably thought to be a Tradition of the Apostles 128. b. 129. a. 12. Hovv the fathers are to be vnderstanded calling the Sacrament a figure signe token etc. 130. a. etc. The vvordes figure signe token remembrance etc. exclude not the truth of being 134. a. 135. etc. 13. Lydford lavve vsed by the Gospellers 139. a. Pluralitie of Masses in one churche in one daye 139. a. etc. This vvord Sacrifice taken for the Masse 143. b. 14. Antiquitie of Images 145. a. The signe of the Crosse commended to men by Gods prouidence 145. b. Literae Hieroglyphicae 146. b. Images from the Apostles tyme. 147. b. Three causes vvhy Images haue ben vsed in the churche 150. a. Pictura loquens poëma tacens 150. b. Hovv Images maye be vvorshipped vvithout offēce 152. a 15. Three sundry opiniōs concerning the scriptures to be had in a vulgare