discontinewing of the same ordre And ordres which men appoint may be chaunged again by men What then meaneth M. Iuell by these wordes VVhen any ordre geuen by God is broken and let him plainly also shew wherin the ordre consisted and who did break it The ordre was this as it appeareth by the learned coÌ„mentaries of the blessed fathers vpon that .xj. chapter of the first to the Corinthians On their holy daies and appointed feastes according to an old custome of the Churche the Corinthians did vse riche and poore altogether in coÌ„mon to eate drink and that of common meates and drinkes Which meetinges and suppers were called in the Grek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as other do write bicause of their charitable sitting and eating together Now as S. Austen writeth after the supper ended they did receaue the SacrameÌ„t But as S. Chrisostom thinketh they did first receaue the Sacrament and then sett them selues to supper But were the SacrameÌ„t receaued after or before and to come to Theophilactus again afterward saieth he Dissentions arising among them that meruelous or excellent manner which had much charitie and not a litle Christian philosophy in it was taken away kept no longer of the Corinthians How was it taken away Bicause they did now sitt a sondre as â—che by them selues or kindredes with kindredes or by families or other waies deuided wherby the poore folkes which before did put their handes freely in the riche mens disshes whiles they sat Christianlike at one table together they now poore sowles in deede hungrie were caused to â—itt by them selues had no benefit of their euen Christians plentie With which singularitie of the riche men S. Paule was iustly offended and saied VVhen you com together in one this is not it to eate our Lord his supper For euery one of you doth take his owne supper before and eate In which wordes our Lord his supper is vnderstood as Theophilactus writeth that meeting and eating together of theirs which was instituted and receaued as in folowing of that reuerend and worshipfull supper of our Lord in deed Here vpon now S. Paule studying for the redresse of this ordre among other argumentes by which he would persuade them quietly and without disdaine or murmur to sitt together as they were wont to doe he bringeth in for one principall argument the doinges of our Sauior in his last supper saying I haue receaued of our Lord that which I haue deliuered vnto you and so forth As if he should haue saied more plainly my frindes you doe vse in your meetinges together to kepe separate tables and to put away the poore from you throwgh a certaine coÌ„tempt perchaunce or disdaine of them Which you are much to blame to doe For seing our Sauior in his last supper geuing his owne body to be eaten did not make partes thereof and vnequall diuision that som should haue al and other should goe without and wheras you also do receaue at these present suppers of your owne that very body of his it is to absurd that towardes your neighbours and brothers you should vse this straingenes as though they were not worthy to eate of your bocherly fleshly meate with you or com nigh vnto your tables which aâ— made partakers with you of the body of our Sauior and of the heauenly table Thus then you may see how the wordes of S. Paule depend orderly one vpon an other and what the ordre was with the breakinge of whiche he was offended And wher vpon then doe these wordes of M. Iuell folow I haue receaued of the Lord c. But let vs now yet debate this matter more plentifully The ordre once receaued was that they should make ther common supper all togethâ—r of such meates as they would bring and either before as S. Chrisostom his opinion is or after as S. Austen vnderstandeth it they should receaue the Sacrament Well this ordre is broken But why did you break it o ye Corinthians why did ye lett either enuie disdaine pride glotome or any other vncleane thought so to entre into your hartes and so to take place there that wheras before to the maintenaunce of charitie your tables in the church were common now to the discomforting of the simple and poore ye make to your selues priuate and singular banketes If you seeke onely for good chere you haue howses of your owne meeter for that purpose then the church But if nedes you wil supp in the church after the old fasshion let your meates be common vnto the rest which shalbe there gathered as the old fasshion was We see a manifest disordre and most lameÌ„table som be dronken bicause of to much other be fainte bicause of to litle Do ye coÌ„temne the church of god Do ye coÌ„found make to blushe others which haue nothing But what remedie Mary saith M. Iuell let vs bring the matter to the first ordre geuen correct the abuse by reducinge of the case vnto the first vse thereof Doe so then as you say amend this disordre of the Corinthians tell them what they haue to folow shew forth the trew fasshion and ordre which must be vsed I haue receaued of the Lorde saieth M. Iuell that thing which I also haue deliuered vnto you that is that the Lorde Ihesus in the night that he was betraied toke bread c. But to what purpose is this we haue shewed before that the disordre among the Corinthians consisted cheifly in this that they did one coÌ„temne another and would not sitt together as the old fashion was but make straunge one of another for a redresse herof sayeth M. Iuell in the third leafe S. Paule calleth them back to the first originall and to the institution of Christ from whence they were fallen If this be so tell me I pray you what one worde is ther sownd â–ª in the institutioÌ„ of Christ which maketh for sitting together or sitting a sondre for eating at church or eating at home for particular banket or common supper Christ his institution doth here in consist that He tooke breade he brake breade he gaue it vnto his disciples and saied take ye eate ye this is my body which shalbe deliuered for you doe ye this in remembraunce of me But our talke is about the reforming of a custome which is broken and I aske you how you will amend this separate manner of eating and drinking which the Corinthians doe vse in the churche I know that Christ did take bread did breake it did geue it But answer me how the good Christians were wont to meet together and how they did vse to sitt and eate wheras the Apostle doth â—ind fault with the Corinthians for their disordre of eating in the churche not eating onely of our Lord his body which if they did mistake then the wordes which you alleage of the institution of Christ would serue well for that
replieth saying The holy oblation whether Peter or Paule doe offer it or any other priest of what so euer goodnes he be is the same which Christ did geue vnto his disciples and which priestes euen now to these daies doe consecrate And S. Ambrose He is saieth he our Bishop which offered the sacrifice which purged vs the same we also now offer vp which then being offered can not be consumed Wherfore seing that priestes how so euer they be in their liues are honorable for the sacrifice which they offer And wheras Christ did offer vp him selfe according to the order of Melchisedech in his last supper and thirdly wheras priestes do the same very thing which our master did before it is ignoraÌ„ce not to know these thinges or dissimulatioÌ„ to passe by them it is impiety to speak against the church and it is blasphemy in deed to reuile or taunt at Christ his bodi But yet M. Iuel wil proue his saing For contrariwise Christ presenteth vs and maketh vs a swete oblation in the sight of God his father Ergo sayeth he the priest offereth not Christ. which is open blasphemye or els he should say that he vnderstandeth not the matter For what contrariety is betwen Christ and his church or betwen the head and the body All this which I shal say is true Christ offereth vp vs Christ is the oblation it selfe the churche offereth Christ and Christ doth offer his church and in all this ther is no contrarietie witnes hereof is S. Austen saing Bicause of the forme of a seruant which he â—oke Christ is also a priest him self being the offerer and him self the oblation Of which thing he would the daily sacrifice of the church to be a Sacrament wheras he is the head of her the body and she the body of him the head she aswel being accustomed to be offered by him as he accustomed to be offered by her So that euery man may see whith what lerning and truth the Canon hitherto hath ben reproued But let vs coÌ„sider the rest More ouer the priest desireth God to accept the body of his soâ—ne Ihesus Christ â–ª as he once accepted the sacrifice of Abell or the oblatioÌ„ of Melchisedech And think we that Christ the soune of God standeth so far in his fathers displeasure that he nedeth a mortal and miserable man to be his spokes man to procure him fauor Haue you seen a man somtimes for wantones or dronkenes or plaine 〈◊〉 to fight against his owne shadow 〈◊〉 M. Iuel here streketh that kind of men which I haue not read of and none I think which beleueth in Christ did euer dreame that his father was angry with him and that he needeth to haue not onely a mortal miserable man but any most glorious creature to speake for him Yet this preacher so sowndeth as though all the whole number of Catholikes which these nine huÌ„dred yeres by his owne coÌ„fession vsed the Canon haue praied to God for Christ his soule Now God haue mercy on his sowle which so loudly belieth so many blessed and lerned men This obiection hath in part been answered before yet I say now again that the church desireth God to loke downe vpon his sonnes body and to accept it either for vehemency of loue and deuotion which causeth men to repete again and again that which they are sure of or els bicause all flesh is weake and vnclean and vnworthy to come so nigh vnto the most high mysteries therfore the church desireth that God will accept at her handes and looke fauorably vpon the body of his soâ—ne fearing lest perchaunce the wickednes of her be such that God turneth away his face from her euen at that time when his most dearest soune is present After which manner albeit the Ghospell and the actes of Christ be alwaies liked of God yet of som it is saied by the Prophet VVy doest thou declare my righteousnes and takest my testament in thy mouth Which men wel might praye after this sort which M. Iuel so gretly wondreth at and say Lord behold with a merciful couÌ„tenance the wordes of thy owne Ghospell and turne not away they face from thy owne testameÌ„t And so likewise that which foloweth in the Canon that God wold accept the sacrifice of his sonnes bodye as he accepted Abell Abraham or Melchisedechs oblations it is not spoken as M. Iuel faineth as thowgh the bodye of Christ were to be receaued no otherwise then shepe or lambe and bread or wine but the church declareth therin her wish that as concerning her seruice not as concerning the price of the thinges offered in the old time and these daies of grace it wold please God to receaue at her handes the sacrifice of Christ his body so thankfully as he receaued the oblations of those good fathers And that her seruice in this part may be no worse vnto her then those of old time were to Abell Abraham and Melchisedech But let vs now coÌ„sider by this obiection what one may do which is disposed and what euil example is geuen vnto Ethnikes by the lokes of Christians to speake against the Christian faith Arise o Lord sayeth the Prophet why doest then slepe Remembre Dauid o Lord sayeth the same Prophet and all his gentlenes and that Dauid is Christ. And in an other place of the Psalmes it is writen that God did arise like one which had ben a slepe and like a valiant which had well dronk of wine Yea it ys expresslie sayed for Christ I pray God to heare the in the tyme of thy tribulation and so furth thorowgh the whole Psalme Shall Christians in these places play the Ethnikes partes and aske whether God be a slepe or forgetfull or well tipled what doe they meane which pray to obteine any thing for Christ his sake do they not say in effect all this behold o Lord how thy blessed soun take flesh vpon hym for our sakes remembre his obedieÌ„ce remembre the scourges the prickes of thorne the nailes the crosse the death which he suffered remembre and doe not forget how deepe is S. Bernard and S. Bonauentura and thousandes of blessed men in the coÌ„sideratioÌ„s of our Sauior his passion what lamentations what questions what wisshes what thoughtes haue they O blessed fault sayeth S. Gregory which deserued such a redemer what saye we to the auncient hymnes of the church which are song in the lent the sense I remembrâ— although I keepe not all the wordes Bowe downe thy bowes o tall high tree and slake thy hard stiff graine That with soft stretching his bodye thou ease the high kinges paine what place is left for the fong of the three children All the workes of our Lord blesse our Lord And the Psal. Praise ye our Lord which is in the heauens in which Psalmes sonne and moon thunder lightning haile snow hills fildes riuers seas all beastes of the earth
of that manner If I lâ—â—ke sinewes and substance such as is in ould souldiars by vse and practise strengh will grow If indifferencie fauor these beginnynges And as I haue sayed I thinke it no fault with a breth onlie if I could to dryue backe an enemye And if with a penknyfe I diminishe his lustie bâ—oude lett other vse the great swordes and piekes which shall kyll his heresie Let this be my excuse vnto the Catholykes let this be my defence against the Protestantes Fare well At Louanie Nouemb. 20. A CONFVTATION of Maister Iuelles sermon THe tyme worlde now being suche that there is made no sermon or treatise so vaine idle but it findeth one or other to print it and that not without Grace Priuilege obtained I doe not mistrust readie pardon of you my dere frinde M.N. if I dare write my minde vnto you in any kinde of disputable question For if my sayinges be alowable they may be profitable to more then one and be knowen of â—undrie persons for all the lacke of print if they be not in some parte altogether so exact and perfect my forgetfulnes or vnskilfulnes may receaue better aduisement instruction when they shall not be past the amendinge bicause they are not auctorised Cum Gratia priuilegio ad Septennium It moueth me also to write that whereas according to the blessed will gift of God I may perchaunce come before I end this life vnto open defence shewing of my fayth it shalbe therfore profitable and necessarie to practise with my pen in the chambre that which may be and should be openly confessed with mouth ether in churche or consistorie And further my hart being so iustely greued wyth the lowd exprobration that the called Bishoppe of Salisburie made vnto all the hostes of the â—od of Israel although I be but a common souldiar emong the orders of diuines must therfore kepe my place wich is to stand behind so many Bishoppes Doctors Bachelers Scholars in diuinitie which in the fore fronte ar sett to fight and although my course be not yet com to meete with the party hand to hand and face to face yet the harte being greued and desire of defâ—ce arising with in me the hand is moued with such weapoÌ„s as it hath pen incke paper it doth what it can to the ouerthrow of him which standeth vpon his own wordes so stedfastly And verely I doe thinke if M. Iuell him selfe should presently vnderstand what I entend and should herafter see what I write he would be nothing at all displeased with my replying except perchaunce bicause I am not cunning and learned inowgh to sett vpoÌ„ hym which is so well prepared that he prouoketh the best of all the armie of the Catholikes and so prouoketh them that if they can bringe against him but one senteÌ„ce for example owt of all their armorie of couÌ„cells doctors vsage of the primitiue Church or scripture that is to say yf thei can fasten but one blowe vpon him then he will yelde vtterly and geue ouer in plaine feild vnto them Which opinion of thinking one Catholike to be to weake for him yf it can entre in to so noble a harte as it is very harde to kepe it owt therof then must he vse som indifferency and take no skorne if a M. of Art and studient of Diuinitie goe aboute the practise of breaking his blowes and assertions wheras the church of God so well ordered with excellent men of learning godlines is constrained to suffer coblers weauers tinkers tanners kardemakers tapsters gailers fidlers and other of like professioÌ„ not onlie to enter into disputing with her but also to clime vp into pulpetes within her iurisdiction and to kepe the place of Priestes ministers of the misteries of God before her face VVhich thing being tolerated if not alowed in these our blessed daies if M. Iuell were Metropolitane of the realme he should not disdaine as I think to be sett vpon by a verie meane scholar But his wisdome is such that he will not marke so much what person it is which speaketh as what matter it is which shalbe spoken and so desirous he is as it appeareth of one to encounter with him that rather then he will lacke occasioÌ„ to vtter his learning he will suppose in his mind one to stande against him with diuers obiections which he is trymlie prepared alreadie to answer prouided alwaies that he wil obiect him selfe no more then he is able to answer And when somwhat is for a fassion sake rehersed then for the rest that he will triumph solempnelie as though all were ouercom VVherfore being sufficiently moued to write because first so great licences ar graunted in these daies then bicause of mine owne exercise and also for the easing of my minde in this chalenge made vnto Catholikes and last of all for that I thinke M. Iuell him selfe would take this matter so well if he did know it that he would nothing be offended with the occasion wherby he may shewfurthe his manhood I will therfore write without all sparing of him for who can hurt not oneli such a Goliath with a brason head but also such a preacher with a brason face without all sparing therfore will I write as before the face of God and his blessed Angells and all holy Martirs CoÌ„fessors Doctors and Bishoppes not onely which were six hundred yeres after the ascension of Christ but also which haue ben these nine hundred yeres last passed in which time God was knoweÌ„ as he promised to make his name great emong the Gentils and that no power no not hell gates them selues should preuaile against his Catholike Church In the sight of this our God and vnder the witnes of so blessed glorious and diuine company I will declare your great florishing to be far from all kinde of good fighting and that all your talke M. Iuell hath more of the worde then of the sworde with much mouing and litle prouing In the copy of a Sermon pronounced by the Bishopp of Salisbury at Paules crosse the second Sonday before Easter which is by interpretation Passion sonday in the yere of our Lord. 1560. these wordes ar prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mores antiqui obtineant Let old customes preuaile VVould not a man think that the person which vseth such a posy in the first side of his sermon were one which did much embrace old customes How can they be but very heretikes which appeale onely to the writen worde and refuse all other profe which is not expressely in the liuely scriptures of the Lorde Behold here is a testimony of the Councell of Nice alleaged and alowed by the Bishopp that is called of Salisbury sett as a golden claspe vnto his pretious Sermon which he pronounced at Paules crosse the secoÌ„d Sonday before Easter and it is this Let old customes preuaile But where is this saing in all Scripture begin at Genesis
and read to the end of the reuelatioÌ„s of S. Ihon and shew the chapâ—er where this coÌ„maundemeÌ„t or counsel is we knowe except your owne Prophetes doe lye that all thinges necessary for saluation are writen in the boke of life the olde and new Testament we reade him to be accuâ—sed which addeth or diminisheth to or from the worde of the liuinge Lorde we are abundantly content wyth the Bible in Englishe we goe no further then to God his owne worde Will yow bring vs againe to harken to old customes and the sentence of the Councell of Nice which was but of men shall that be our touche stone O Sir when you haue caused all Sacramentes in a manner and all Sacramentall thinges to be taken away when of so many externall signes and tokens which represented the misteries of our saluation so few are left when yow haue taken away the very orders of them which liued after the perfectest way of Christ hys religion do yow now speake of old customes This doth so well becom you to speake as a Saduce to proue the resurrection as an Arrian to be ruled by tradition as a woman to weare a mitre Yow would laugh or wondre at a catholike or as you terme him a papist if he should sett furth his work with this title that nothing is to be beleued which is not expressely in Scripture and shall Protestantes escape the like iudgement when they speake senteÌ„ces for old customes and vsages But what meane yow by this sentence Let old customes preuail what is that which is against them that the victory neadeth to be geuen to them by the arbitrement of the noble Councell of Nice except ther be some battell ther can be no victory ther is no preuailing where there is no resisting and there must at the lest be two partes when one singularly is preferred I remembre well that these wordes Let old customes preuaile are in the beginning of the sixt Canon of the CouÌ„cel of Nice where it is writen as concerning the iurisdiction of the Bishopp of Alexandria and Antioch that the old custom which euer before was vsed should continu But in that sense it can not serue for a sentence to be placed before M. Iuell his Sermon that bicause the old custome shall stand which hath ben obserued about the Bishopprickes of Alexandria and Antioch therfore absolutely old customes should preuail Wherfore vnderstanding by these wordes Let old customes preuail such a generall sense as M. Iuell would pretend that the Councell of Nice might vse those wordes generally I aske then now what is this which the Councell speaketh of Let old customes preuaile what might the occasion be of that senteÌ„ce did it meane that old customes must be preferred before new this is not alwaies trew Wheras the circumstances of time person age and such like may cause the old custome not to be refused absolutely as nawght but to yeld for iust causes vnto the new Example wherof we haue in washing of feete and abstaining from the eating of bloud which was a custome of old but in these daies the newer and diuers from that is preferred and folowed VVell theÌ„ did the Councell meane that olde customes must ouercome new bokes and writinges Surely then M. Iuell from Luther hitherto at one foyne vnaduisedlie you haue pricked so many authors of new inuentioÌ„s as haue found worke for a number of yeres to a multitude of hasty printers But yf none of these senses please you did the Councell signifye that olde customes must preuaile against the pretensed alleaging of the very Scripture it selfe and new doctrine of men If this be trew yea rather bicause it is trew that they must preuaile in deed by your own allegatioÌ„ of this place you haue put that senteÌ„ce for a defence vnto your sermon which being rightly vnderstaÌ„ded doth at once ouerthrow your religioÌ„ Consider now therfore the state of the Church at those daies and the cause of that CouÌ„cel if perchaunce we may finde out the sense of these wordes after your allegation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let olde customes preuaile and â—ere away the victory Arrius was a proud new fangled man a disobedient person vnto his Bishopp which made much of him at the beginning before he toke harte of singularite vpon him and promoted him to the honorable rome of a priest in Alexandria Wel may I vse the worde honorable for at those dayes priesthood was so taken among all Christians AlexaÌ„der then which was Bishopp of AlexaÌ„dria a very meeke and reuereÌ„d Father vnderstaÌ„ding his priest Arrius to busie him selfe with new inuentions first gently and fatherly he warned him and wheÌ„ Arrius proude harte and gloriouse would be nothing the better for sweete wordes and admonitions the wise and blessed Bishopp gathering a Synode of his clergie iustly did excommunicate that singular and blasphemous heretik But for all the excommunicating of the heretik both he and his heresy had a great sort of euill partakers with them so far forth that it was necessary to call a generall Councell to the determining of the Catholike faith and condemning of new found learning In which Councell the holy fathers against the new termes of Arrius did principally alleage the traditions of the Apostles and customes maÌ„ners and lawes of the holy writers before their daies And although they had Scriptures for theÌ„ against Arrius yet the chefest stay of their cause was grounded vpon the catholike receaued faith For herein coÌ„sisted the vnrulines of Arrius that expounding the Scriptures vntruly according to his owne fancy he would not be reformed by the interpretation of old fathers and submit his faith vnto their iudgemeÌ„tes Which yf he would haue done the churche of God had neuer ben so much trobled with that abhominable heresy And that not onely Arrius but al his felowes besides were so affected towardes them selfes and their owne deuises and against the expositioÌ„s of fathers it appeareth plainly by an Epistle of Alexander Bishopp of Alexandria writen vnto Alexander Bishopp of Constantinople in the which towardes the later end with in two leaues these faultes of the Arrians be declared It is no wonder that which I shall write most derely beloued if I shew vnto you the false derogations and defacinges made against me and our deuout people For they which pitch their tentes against the Deitie of the Sonne of God nothing feare they to vse spitefull â—launders against vs for bicause they think it not meet to compare any of the auncient fathers with them selues neither doe they suffer them selues to be matched with those masters and teachers of whom we haue ben instructed from our youth neither doe they make any accompt of any which are our felow priestes where so euer they be as concerning the measure of wisedom as though they onely were wise and had nothing to be said against them and were the inuentors of new decrees and as to which onely those
beginning it was necessarye to open my eares that the worde of God might entre by that way into my hart so the worde ones by faith conceiued and the hart being now throwgh the goodnes of the holy ghost made as it were great with childe there with all I shall more euidently behold the veritie of God in those mysteries of which it is sayed This is my body if eares and eyes and all sense were stopped then if I should entend the proper actions of those senses But S. Austen saieth in the praiers which we make vnto God we must not chirpe like birdes but sing like men ergo we must not vse an vnknowen tongue Yea with a further ergo we must lerne to vnderstand the English which we read in the congregation which bicause thousandes doe not receaue therfor they be chirpers and not speakers Yet the Englishe seruice doth remaine although euery one doth not vnderstand it Iustinian also a Christian Emperor made a strait constitution that the wordes of the ministration should be pronounced with open voice that the people might say Amen ergo the seruice must be in English yet for al that we say Amen vpon those wordes which we vnderstand not when ther is no mistrust in the faith and honesty of the person which pronounceth them And also if the people saied Amen to the wordes of the ministration which I think to speake more plainly are the wordes of consecration then doth it appeare that they confessed the wordes which the priest did speake to be most true in them selues so that when the priest pronounced these wordes This is my bodye the answering of Amen by the people did confirm it to be so in deed and excludeth quite all siguration and signification of his bodye Touching the second abuse of the coÌ„munion he findeth fault that the Sacrament is not receaued in both kindes of which afterward we shall speke seperatly And in the meane tyme this I say that this obiection maketh no more against the masse then if I should disproue a good dish of meate not for any vnsaâ—orines therin but bicause the good wife of the house for diuers causes doth kepe it away from the seruantes For what is this against the masse that both kindes be not ministred in the which masse both kindes are consecrated and both kindes may be receaued if the masters of the house doe thinke it good Were the law of Mâ—â—â—â—s or the. Ghospell of Christ worthely to be reproued bicause a few onely were suffred to read the law and Ghospell doth the Sonne lese any of his light bicause the cloudes com betwixt our sight and him and kepe his beames away from vs Suppose then that it were most true which is most false that the Bishopes and heades of the church did robbe the people of one part of the sacrameÌ„t shall this robbery be obiected against the masse it self in which both kindes are consecrated I graunt vnto yow M. Iuell that the sacrament hath been receaued and may be receaued hereafter in both kindes what doe you conclude thervpon ergo there is an abuse in the masse Why Sir doth the order of the masse forbed the receauing oâ—der both kindes are not both kindes consecrated in the masse doe not the priestes receaue both Yea but the Bishopes and priestes deliuer vnto the lay people one kind onely They doe it in deede and for iust cawses But a Bishopp or priest is not a masse and the fault of men is not the fault of the seruice Reproue then the Bishopes and speake not against the masse and confesse that the masse is autentike and godly but that the ministers do not folow their boke which I say not as thowgh the Bishoppes and priestes were in deed giltie theyr doinges being grownded vppon most iust causes but to shew that if there were any fault it is yet more rhetorike then reason to obiect that agaynst the masse which apperteyneth onlye vnto the men The third point that I promised to speake of is the Canon a thing for many causes very vain in it selfe and so vncertain that no man can redely tell on whom to father it Loe what a fault here is no man can tell who made the Canon of the masse ergo it is not to be credited As who might doubt whethere the third and fowerth bokes of the kinges were to be credited the proper author of them being vnknowen or as thowgh they were fautles which haue denied S. Ihons reuelations and S. Paule to the Hebrewes bycause it hath been a question whether they were the true authors of those thinges After like maÌ„ner of folly it is saied no man can redely tell what yere of Nero his raigne S. Peter did come to Rome ergo he was neuer at Rome which liberty of babling ones graunted there may be found which shall make this quareling argument and say the histories doe not agree what yeare of his age Christ suffered ergo his passion is not to be beleued wel yet among all them which are named authors of the Canon take him which was farthest of from Christ and see what a foule blank M. Iuells cause must haue Innocentius tertius saieth that it cam from the Apostles that is to high thinketh M. Iuell Goe to then take him which cometh lower that is S. Gregory the first who lyuing within six hundred yeares after Christ it foloweth well that the Canon of the masse is of great antiquitie And now bicause you glory that for six hundred yeares after Christ there can be found nothing against your communion and religion it is easy to nombre that the very Canon of the Masse which you speake most against was in those dayes vsed in the church of Christ. Wherfor if the Apostles made not the Canon them selues yet are you coÌ„founded bicause they made it which liued within six hundred yere after Christ by which yeres you are contented to be iudged But you wil say that some write how Gregorius the third made the Canon and that you beleue that to be most true In deed it is the property of your side to take all thinges at the worst â–ª for otherwise why should you not beleue rather that one Scholasticus made it before S. Gregoâ—â—e his tyme as you vnderstand hym and other also before you no euill men or protestantes Althowgh in deede it is worth the coÌ„sidering whether he meaned some one certaine lerned man whose name should be Scholasticus or els some of the Apostles and scholars of Christ. for his wordes be these in his epistle and answer made in the defence of the order of the masse of his church where coÌ„cerning owr Lordes prayer why it is readen after the Canon It seemeth vnto me an vnseemelie thing sayth he that we shold saie ouer the oblation the praier which Scholasticus or â—ls as I wold translate it which the scholar made and should not saye ouer the bodye and bloud of
all foules of the aire and to be short all creatures are called vpon to praise God may you wisely now obiect and say the moone can not heare me the wild beastes be neuer the soner obedient for me the birdes will sing no louder for all me with princes of the earth what is ther to doe for me yong mâ—n and virgins old men with younglinges let them praise the name of our Lord and who made me an officer to commaund so many I will goe no further but breifly will I conclude there was neuer kind of argument more pernicious then this one to examine the deuotions and praiers of good men by the rules of worldly ciuilitye and to iest at the homlines and hartines of Catholikes when they speake to God as one frind would vnto an other familiarly or wheÌ„ they speake according to the world childishely or according to the nature of thinges absurdly Off all which poyntes yow may fynd examples in the boke of Cantica Canticorum if euer yow haue either reade them or can with al your wit vnderstand them and then to bring those sayinges before the people to be iudges therof which haue no tast almost of heauenly thinges it is most vaine and vnreasonable Besides this he dosireth God that an Angell may come and cary Christ his bodye away into heauen VVhat a fable is this that Christ should be born vpon an Angel and so caried vp away into heauen It is besides the person of him which hath ben brought vp among lerned men and for opinion of learning and grauity is called a Bishop so to dissemble and so to counterfaict the vice in making of sporte with a fable of his owne And first the Canon is not truely Englished in this parte which he iesteth at For the wordes of the Latin CanoÌ„ be these Iube haec perferri per manus Sancti Angeli tui in sublime altare tuum which is to say coÌ„maund o Lord these thinges to be brought by the handes of thy holy Angell in to thy high altar Yet M. Iuell to make more sport englisheth perferri to be caried away not to be brought or caried vp as the truth is And bicause the Canon maketh mention of the Angells handes he fableth as though Christ should be caried vpoÌ„ an Angells back or shoulders or as though the Catholike did meane that Christ should be borne vpon an Angels backe and caried vp away into heuen But what a fable is this sayeth he for soth a very folish grosse fable in deed inuented by the diuell and vttered by Melhoserus and translated in to english by M. Iuell A folish grosse fable I say bicause the church of God hath no such carnall base vnderstanding of the place But desireth God that by the ministery of Angells which wait vpon vs and his misteries he would commaund the body of his soune our Lord to be caried vp not according to the changeing of place but according to his gracious acceptation of our seruice in to his high altar which is heauen For thinketh M. Iuell that when the Angells doe cary vp good mens almes deades or their praiers or fastinges or teares or any such like in to the sight of God that they make those thinges vp in fardels and cast them vpon their backes and make hast to heaueÌ„ warde and there vndoe their packes for the worde of carying vp soundeth in the eares of a carnall man as though there were changeing of place ther about or heuines of a burden or vse of armes sholders or back or some stay vpon which the cariage might rest which members are not in Angels and yet the scripture speaketh after the fashion of men testifying our almes dedes fastinges and prayers to be caried vp before the face of God in heauen and presented before his maiesty by the ministery of Angells now if one did not vnderstand the sense of those wordes rightly it were wisedom for him to hold his peace rather then to vtter his grossenes in vnderstanding them so basely and folishelye Especiallye wheras Sainct Ambrose so blessed and lerned a doctor hath like wordes vnto these which M. Iuell contemneth saing in his boke which he made of the sacramentes VVe besech the and pray the that thou wilt receaue this oblation vp to they high altar by the handes of thy Angells as thou hast vouchsafed to receaue the giftes of thy iust seruant Abell and the sacrifice of our patriarch Abraham and that which the high priest Melchisedech offered vp vnto the. Loe Sir if it please you to shew the finenes of your witt you may find fault with Sainct Ambrose and aske of your audience more folish then your selfe what a tale is this that the oblation of the church should be borne vpon an Angell on pick packe perchaunce and so caried vp away into heauen but see the good nature of the man he confesseth his folies and saieth he would not stand so long vpon them if force draue him not ther vnto But what force trow ye I think bicause a wanton audience is most delited with iesting against other and bicause a grosse audience conceiueth thinges spoken after a carnall sort and thinketh that preacher which so doth to be a very 〈◊〉 that to serue his audience he could not leaue of so plausible a matter Therfore saieth he after he had done his worst I leaue to speake farther of the Canon geuing you occasion by these few thinges the better to iudge of the rest Which wordes I note bicause in deed as the whole CanoÌ„ might haue ben mistrusted if any certain faultes had been noted in it so when with all his power and cunning he hath spoken the worst and yet hath reproued nothing but his owne misunderstanding an imagination which he fained to be in the Canon therfor we may iudge all well of the rest when no euill is found in those pointes which he toke to be farthest from the best The â—owerth matter that remayneth to be towâ—hed is the adoration It is agreable withe the rest of their doctrine and it foloweth coÌ„sequentlye that no bodye of Christ being in the Sacrament there should be no adoration vsed at all So that the very sure way to disproue adoration were to disproue the reall presence Which bycause they can not doe against so manifest wordes of our Sauior therefor how so euer the matter of the presence doth stand yet will they assaye to take away the worshipping or adoring of Christ in the Sacrament But that is done with so light and vnfytt argumeÌ„tes that they may serue by changeing of a few wordes against all kynd of orders in the church and consequentlye of owr fayth For what is it that you say good master myne against adoratioÌ„ Christ sayeth he which knew best what owght to be done when he ordeyned and deliuered the SacrameÌ„t of hys body and bloud gaue no coÌ„maundement that any man should fall downe to
heade of the vniuersall church I would to God that this question of the heade of the church of Christ were throughlie knowen it would stop a great sorte of hastye preachers and ignorant which think them selues able to do much by cause they can speak in a matter indifferent probablye as communion vnder bothe kyndes seruice in the vulgare tong and such like But to this question of M. Iuells I answer askyng him first whether any prince of that tyme of which he speaketh did beare the title of defendor of the faith and if neither Constantinus neither Theodosius neither any Christian good Emperor were precisely then so called shall it folow that one may take that title from the kinges of England Many thinges may trulye be verifyed of certen persons which yet they doe refuse not as vnagreyng with their dignitie but as vnapt for keepyng their humilitie As S. Peter S. Paule S. Iames and Iohn with all the rest of the blessed Apostles were the lightes of the world and rulers of the earth and coÌ„querors of all power which would sett it selfe against Christ and they dyd not obserue that stile in their writynges neither any of their disciples after them which also were lightes and gouernors of the world Further it ys to be considered how this worde vniuersall Bisshopp is to be taken For yf yow meane vniuersall Bisshopp that besydes hym there is no other in all the world but that he is one for all as the word importeth then also at these daâ—es there is no vniuersall Bishop But yf he be called vniuersall which among all Bishoppes is the chiefest and one ouer all so ys there and must be one vniuersall Bisshopp in the church of Christ. First then I answer that yf none were called vniuersal Bishop vjC yeares after Christ yet the lack or not geauyng of that title doth not proue that there was no such thyng or no supreame heade ouer the church And further I saye that also in these dayes there is no vniuersall Bishop yf we take the worde after som one fasshyon For in S. Gregorye his tyme of which place M. Iuel in his sermons doth oft triumph the Bishop of Constantinople forgetting the humilitie of Christ owr Sauyor did much couet to be called vniuersall Bishop presuming that sith he was Bishopp of the same citie where the Emperour then dwelt which was onlye Emperour of all that hys name for that place might lykewise with this gloriouse title of vniuersall Bishop be right well adorned against whom S. Gregorie did write and speake ernestlye coÌ„dempning the desyre of that gloriouse title grownding his argument vpon the signification of this worde vniuersall Bicause saith he in the epistle vnto Ihon Bishopp of Constantinople one should seeme to take away the glory of Bisshoprickâ—s froÌ„ all the rest of his brothers which would challenge vnto hym selfe to be called the vniuersall Bishop Trew it is therfor that there is no Bishop vniuersall in that forte as who should say he were onelie a Bishopp but lyke as 〈◊〉 the tyme of the old lawe not onlye Moyses had the grace of gouerning and prophecyeing but seuentie elders of the people of Israel had imparted vnto them of his spirite and dignitie and lyke as Moyses lost nothing of his perfection for all the dispensing of some of his graces emongâ—â— certen of the elder and worthier so the Pope ys not so singular but that he hath felow Bishoppes to take part of his functioÌ„ and for all the multitude of his felowes in office he continueth in his supremacie as a Moysâ—s aboue the septuagintes And so onlye he hath not al the spirite of God which for the profit of the body is distributed in to sundrie membres and none yet ys equall vnto hym in superioritie of gouernement bycause in euerye seemelie bodie one part ys higher then all the rest Agayne S. Gregorie which was a most blessed Bishopp myghte and did iustely fynd fault with Iohn of Constantinople bicause of his prowd enterprise although it were grauÌ„ted that the title vniuersal myght haue been verified in any one Bishop So in one sense which I haue spoken of I grawnte that there was neuer and that now there is none which is an vniuersall Bishopp But yet yf we vnderstand an vniuersal Bishop so that emong Bisshoppes there must be one senior vnto all the rest and eldest brother of all vnder whose correction they shall eche one enioye their priuileges which the â—heife father and ruler hath appointed in this sense I will proue that there was an vniuersall Bishopp euer in the church of Christ. S. Anacletus in his second epistle This holye and Apostolike church of Rome sayeth he hath the primacie and preemiineÌ„ciâ— ouer all other churches and ouer the whole stock of Christ not by the Aposteâ—s but from owr Lorde owr Sauior hym selfe as he saide hym selfe vnto S. Peter thow art Peter and vpon this rocke this Peter I will buyld my churche Also S. Cipryan declaring the returne of certen schismatikes vnto the faith prayseth much those wordes of theirs where they sayde VVe knowe that Cornelius is sett vp by almyghtye God and Christ owr Lorde Bishop of the most holye Catholike church And after a litle space VVe are not ignorâ—nt saye they that there must be one God one Christ owr Lorde whom we haue confessed and one Bishop in the catholike church The same blessed doctor also in an epistle vnto S. Cornelius sayth that heresies haue rysen of no other cause but that the priest of God is not obeyed and one priest in the church to iudge as vicar of Christ is not râ—garded or thowght vpon Then Sainct Ambrose wheras the whole world is godes sayth he yet the church is called his house of the which Damasus is at this day rector and gouernour Further yet S. Augustine in diuers places epist. 106. epist. 93. lib. de vtilitate credendi calleth Rome Sedem Apostolicam and what is a seat Apostolike but that place which may plant and pull vp and sett and lett and hath his power ouer the whole world S. Ciâ—â—ll also As Christ sayeth he hath receiued of his father the scepter and rule of the church of gentiles which came owt of Israell a capitayne and duke ouer all principates and powers ouer all that which so euer is so that all thinges doe bowe downe vnto hym so Christ hath committed most fullye vnto Peter and to no other then Peter that which fullye is his and to hym alone he hath geuen it And to make an end S. Gregory hym selfe euen in that epistle where he speaketh agaynst the pryde of hym which would be called after a new fashion vniuersall Bishopp It is clere sayth he vnto all them which know the Ghospell that the charge of the whole church was committed by the voyce of owr Lordâ— vnto holie S. Peter and chief Apostle emong all the Aposteles and yet
sayeth he afterwardes he was not called vniuersall Bishopp Wherfor vnto M. Iuells question yf the name of vniuersall Bishopp was not in the primitiue church yet the thing it self was as 〈…〉 shewed so that the name it selfe 〈…〉 haue been vsed in that sense as it 〈…〉 Bishopp which hath charge 〈…〉 and of all the Catholike 〈…〉 But as it signifyeth hym which 〈…〉 other Bishop but hym selfe 〈…〉 there neither was 〈…〉 Bishopp vniuersall 〈…〉 people were then tawghte to 〈…〉 Christes 〈◊〉 ys reallye 〈…〉 carnailâ—e or 〈…〉 The 〈◊〉 â—ome of God is not in wordes but in power and strength and allbeyt owt of hand it could not be fownd to bryng a writer so auncient as yow require for euery one of those termes yet is the cause nothing the worse so that it may appere by any meanes that in the Sacrament is his verye body For I think it would be very hard to find in any writing of old and holy doctor with in vjC yeares of Christ all these wordes that he take râ—all substantiall corporall carnall naturall flâ—shâ— of the virgin Marie and yet they were instructed perfectlie to beleue that Christ toke owr verye flesh and not a figure onlye therof as the Maniches did euill report And so yf I could noâ— bring example of all the termes which yow would haue proued yet yf I can coÌ„clude that the verye body and not a fantasticall supposed bodye is in the sacrament for the wordes of carnall reall corporall substanciall and naturall I need not be woefull In the sacrament sayeth S. Ierome vnto Hebidia the verye bodyâ— of Christ ys of which bodye sayeth Isichius in Leu. lib 6. Cap 22. S. Gabriel did say vnto the virgin the holie ghost shall com vpon the. It is called of S. Cyrill lib. 3. in 10. Cap. 37. lib. 10. Cap. 13. the body of lyfe it selfe or of naturall lyfe Of Origene the bodye of the worde Of S. Chrisostome the body which is partaker of the diuine nature 1. Cor. Cap. 10. Of S. Augustine Psal. 33. the verye crucifyed bodye in the which he suffered so greate thinges Of Chrisâ—stome againe 1. Cor. Cap. 10. the body which was nayled vpon the crosse beaten wounded with spere which was not ouercoÌ„med with death What will a Christian man aske more and what neede to bring owt the wordes of carnall reall corporall naturall wheras the bodye of Christ being present and that body which was borne of the virgin Marye it foloweth that it is reall and naturall or els we are fallen from owr fayth in which we beleue that he toke reall flesh of the blessed virgin And here also where fynd you not onelye within vjC yeares of Christ but within .vj. and .vj. hundred and take three more vnto them that the people were taught to beleue that the body of Christ is onlye figuratiuelye sacrameÌ„tallie significatiuelye tropicallie imaginatiuelie in the Sacrament to the denyall of all presence and realitie S. Damascene a notable father writing purposelye of the sacrament of the altar sayeth that it is not simple bread or fode but vnited vnto the diuinitie Also hread and wyne sayth he is not a figure of the bodye and bloud of Christ God forbed but it is the very deisyed body of owr Lorde where as he hath sayed him selfe this is my body not a figure of my body and not a figure of my bloud but my bloud But M. Iuell appealeth vnto the vjC yeres next after Christ Vnto those vjC doth he appeale Vnto those vjC he that be browght And I require hym to shew furth where it was euer tawght with in vj. C. yeares after Christ that Christes bodie was in the sacrament figuratiuelye onely Lett one sentence example aucthoritye worde or sillable be browght furth of a bodye onelye figuratiue and significatiue and he shal haue the victorye Yea but sayth he the reall corporall carnall naturall presence was not preached or tawght at those dayes ergo a figuratiue bodye onelye was beleued And thus whiles we stryue vpon termes onely we spend the tyme in a questioÌ„ not necessarie and he will not consider the truth in it self as it is Christ sayd this is my bodye which shalbe delyuered for yow Saye the truth Is not this playne inowgh what yf he had sayd this is my naturall body should all mysbeleife on yowr part haue ceased I thinke not for these wordes which shalbe deliuered for yow do as playnely expresse what bodye he meaneth as yf he had vsed the worde naturall or corporall what difference is in these poyntes M. Iuell and the named Bishopp of Sarum and he which in the yeare of owr Lorde 1561. preached at Paules crosse the second sonday before Easter and after this sort yf I would proced further what difference were there or how many persons myght I be thowght to haue named in the iudgement of them which know the state of this world what oddes is there betwene fowre pens and a grote what difference betwixt the very body of Christ and the reall bodye the body borne of the blessed virgin and the naturall bodye the corporall bodye and his very flesh the carnall bodye and the bodye which was delyuered vnto death and hanged on the crosse for vs This is not childisshnes onely but very wantonnes to aske for the terme of a corporall and reall body and not to be coÌ„tent with such a bodye which dyed for vs to beleue owr eyes yf we should see hym and to discredite his voyce when we doe here hym not to be able to deny but this is the bodye which was delyuered for vs and yet to require whether it be his naturall bodye or no And yet bycause the church owr mother which in her selfe is strong doth condescend vnto the infirmitie of those which once the browght furth I will shew in one testimony that euen in playne worde corporallie Christ his body is geuen vnto the faythfull And yf copye of wordes delite M. Iuell I will proue also that he is naturally in his faithfull S. Cyrill a blessed and auncyent father in reprouyng and confutyng a certen Arrian which vpon those wordes of Christ I am the vyne and my father is the husbandman wold inferr that Christ and God the father were not of one substance no more then a vyne and a husbandman are which Arrian also sayde that those wordes I am a vyne c. apperteyned vnto the diuinitie and not the humanitie of Christ. S. Cyrill I saye in confuting this reason hath these wordes VVe doe not denye but we are ioyned spirituallie vnto Christ by right fayth aâ—d syncere charitie but yet that there is no waye of the ioyning of vs togeather with hym accordyng to the flesh that trulie we doe veterly denye And we say that to be altogeather besides the Scriptures For who hath doâ—ted Christ euen after this fashion vnderstand according to the flesh to be the vyne and vs to be
present are thei all lost and art thow thi self togeather with them condempned It was not for a man alone to compile out of bothe testamentes so manye testimonyes for the sacrament and so compile them that lyke two Cherubins the old should looke vpon the new aud the new answer the old It was not of flesh so to doe but of the spirite of God Read ouer the antempnes the respondes the versicles of that blessed daye and by the verie sound and sense of them thei declare plainlie from whence thei proceded The first respond owt of the old lawe is this The numbre of the children of Israel shall offer vp a kydd at the euening tyde of their passeouer and thei shall eate flâ—sh and vnleauened bread The versicle answering the same out of Sainct Paules epistle is this Christ our passeouer ys offered vp therefore lett vs eate in the vnleauened bread of sinceritie and veritie Againe an other respond is Helias looking back dyd see at his head a cake and rysing dyd eate and drinck and with the strength of that meate he walked vnto the hyll of God This is the respond but what is there in the new testament to answer this It foloweth owt of Sainct Iohn his Ghospell Yf any man eate of thys bread he shall lyue for euer It ys writen in Iob The men of my tabernacle haue sayd who might geue vs of his flesh that we might be satisfied and the respond is that whyles thei were at supper Christ toke bread and brake it and gaue it and sayed take ye and eate ye this is my bodie What could haue been deuysed more agreeable and comfortable Then in other partes of the seruice how playnelie ys the faith of the church in how few wordes declared and how effectuallie be the effectes of the sacrament proponed O holie feast sayeth the antempne of the later euensong in which Christ ys receaued the memorie of his passion ys repeted the mynd ys filled with grace and a pledge of the glorie to come ys geuen vnto vs. The heretykes say that we must remembre Christ his passion and that that ys the verie some of the institution of the Sacrament But they forget three partes of the whole bycause we not onlie remember his passion but we receaue hym also in deed and grace presentlie ys geuen vnto vs and a pledge of the glorie to come hereafter The church tawght them eueÌ„ that veritie which thei hold as it appereth in the praier of corpus Christi daye O God which hast left vnto vs the memorie of thi passion vnder a wonderfull sacrament but then she sayeth further Grawnt vs we besech the so to honor the holie misteries of thy body and bloud that we may daylie feele in owr selues the fruct of thi redemption So then she grawnteth the memorie of his passion but she holdeth the veritie of his bodie she pelteth not with God denying this to be his body bicause she is coÌ„maunded to do this in remembraÌ„ce of hym but she doth best remembre hym when she hath the bodie which suffered before her She calleth the sacrameÌ„t the misteries of his bodye and bloud yet she doth plainelie adore and worship his presence which is couered I may seem to be to long in my seruice but certeÌ„lie if we should coÌ„sider the marueilouse wisedome of almighty God and the multitude of misteries which by the mowth of S Thomas were vttered in that matter it were argumeÌ„t inough that it come froÌ„ God And is all this geare lost now And where as most manifest miracles haue testifyed vnto the world that our Sauyor accepteth hym and hath takeÌ„ hym in to heaueÌ„ shal the sprite of pride lyeing with one worde coÌ„dempne hym euerlastinglie ThaÌ„ked be God that euer the holiday was made in the worship of Christ his body in the sacrament for this argumeÌ„t is so euideÌ„t that bothe he which can read no letter in the boke an other which wil read no good thing the third which for honest necessarie busynes can not well intend it all yet be sufficientlie warned what to think of the ChristiaÌ„s sacrameÌ„t bicause they haue coÌ„pted it worthie of an especial holiday And wher as no text can be alleaged so plaine for adoration no not owt of this verie seruice which is for corpus Christi day but the heretykes will putt it owt of strength by spirituall and misticall vnderstanding which wordes thei vnderstand not them selues but lyke smoke vanysh awaye in their cogitatioÌ„s yet the apointing of an holydaye in honor of the sacrament ys so manifest an argument against them that they haue no other remedie but to saye Vrbanus was not auncient inowgh for them Which holye pope if he had wryten a whole boke in the prayse and honor of the sacrameÌ„t calling it as the holie doctors haue done the bread of liffe the bread of diuyne substance the bread vnited to the diuinitye the pledge of everlasting lyâ—â—e the bodie most holie pretiouse saue inestimable with an hundred other such tytles they would haue escaped by leing or denying But now what can they saye not onlie S. Vrbanus but all Christendome not onlie doe speake but commaund and proue by sensible and visible argument that the very bodie of owr Sauior is in the SacrameÌ„t and that they adore it with a proper holidaye But Christ sayeth M. Iuell and his Apostles the holie fathers in the primitiue church the doctors that folowed them and other lerned men whatsoeuer for the space of a thousand and two hundred yeares after Christ neuer heard of it Neuer will you abyde by it Yea sayeth he once agayne I saye for the space of a thowsand and two hundred yeares after Christ his ascension in to heauen this worshipping of the Sacrament was neuer knowen or practised in any place within the whole Catholyke church of Christ within the whole world Here I am at a staye I tell yow troth bycause I can not tell by which waye I might begin to answer so vehement an asseueration For were it best think I to tell hym he lyeth and to proue it or to wish hym shame onlie and to permitt the matter to the handes of God or to reason with hym as if he were present or what waye might I take I haue alleaged S. Ambrose and S. Augustyn before and if those two be not sufficient Theodoretus sayeth that the misticall signes remayn in their formar substance and figure and forme and they may be seen and felt as they were before but they are vnderstode to be those thinges which they are made and they are beleued and adored as being those thinges which they are beleued to be Euthimius also sayeth in the 64. chap. vpon S. Mathew Lett vs so doâ— in the worshipping of the misteries not onlie looking on those thinges which are sett before vs but beleuing his wordes And whereas be sayeth this is my bodie
this is my bloud lett vs obey hym and beleue hym Further more Eusebius Emissenus in his fifth sermon of Easter he sayth Behould with thy faith honor and wonder at the holye bodye and bloud of thy Lorde But none of these are plaine inough for M. Iuell I doe aske hym therefore what S. Iames meant in his liturgie or masse when that lifting vp the gift which is the consecrated host he crieth owt holie thinges for the holie Yf he sayed holie in that respect onlye that Christ sitteth in heauen why doth he then lift vp the Sacrament Agayne in S. Basile his masse at the tyme of receauing the Bishop lifting vp the bread sayeth Looke doune o Lord 〈◊〉 Christ owr God owt from thy holie tabernacle and come to sanctifie vs thow which sittest aboue togeather with thy father and art togeather with vs here inuisiblie Vouchsafe with thy mightye hand to geue vnto vs thy holie and vndefiled bodie and pretiouse bloud and by vs sinners vnto the whole people And what meaneth S. Basile by lifting vp the bread and by so deuoute a prayer and by that which foloweth when with a great voyce he cryeth holie thinges for the holie Also how is it sayd in S. Chrisostome his masse that the priest after the lyke praier made as S. Basile hath taketh a portion of the host which is on the holie paten and lifting it vp a litle sayeth holie thinges for the holie the clerkes and the people answering one holie one Lorde in the glory of God his father But to lett these questions goe I will come more nerer and be certified of M. Iuell whether Christ were the very soun of allmighty God or no whether his bodie is to be worshipped or no whether he be reallye and trulie in the Sacrament of the faithfull M. Iuell denyeth that in any place in the whole world twelue hundred yeares after Christ the worshipping of the Sacrament was vsed But I aske whether any doctor or good man in the space of twelue hundred yeares after Christ did beleue that Christ was reallie in the Sacrament It can not be denyed but that holie men did beleue so As S. Damascene witnesseth saâ—eing Bread and wâ—ne are not the figure of the bodye and â—loud of Christ God â—â—â—bead but the verie bodie indued with the Godhead whereas our Lord hym self sayeth this is my bodie and not a figure of my bodie And lykewyse Algerus in his booke de Sacramento altaris is verye manifest And again Bâ—â—â—engarius which denied the veritie of Christ his bodie in the Sacrament and would haue nothing but a figuratiue bodie there he was condempned by a generall councel in which Lanfrancus Bishop of Canterburye was a cheife doer agaynst that heresie and wrot a boke by name agaynst Berengarius Therefor it can not be denied but that these men which again I saye lyued within the compasse of twelue hundred yeares after Christ his ascension did verelie beleue as the Catholykes and papistes doe at these daies Yf then Lanfrancus Archebishop of Canterburie beleued that Christ was verelie and reallie not as Berengarius the heretyke sayed figuratiuelie onlie in the Sacrament ergo he dyd worship our Sauior there present ergo a lerned blessed man hath worshipped the Sacrament within a thousand two hundred yeares after Christ his ascention ergo some man hath made a foule lie Certenlie yow can not escape here master myne For if LansraÌ„cus were one of that councel which condempned Berengarius and if Berengarius heresie was that these wordes of Christ This ys my bodye are no otherwyse to be taken then those other of his I am the vyne and if no Christians hart can choose but honor the bodie of his Sauyor and if Lanfrancus lyued within twelue huÌ„dred yeares after Christ ergo there was honoring of the sacrament before three hundred yeares last passed and therefore the memorie hath â—ailed the preacher But yet there was no lacke of memorie and the proposition dyd not escape M. Iuelles mouth vnware for he stowtlie repeteth it with once agayn I saie that a thousand two hundred yeares after Christ his ascention the worshipping of the sacrament was neuer knowen Well Syr the presence was knowen if you answer it was not whitheÌ„ was Berengarius condempned which denied the presence If it were confessed how could it but be worshipped I had rather one should answer that Lanfrancus and the councell called VercelleÌ„se dyd not beleue the presence of Christ in the sacrament which were verie ignorantlie and vntrulye spoken thei condempnyng Berengarius for an heretyke then to saye that for all his presence thei dyd not worship hym For that is not onlie ignorantlie but allso wickedlie and blasphemoâ—slie spoken Lanfrancus then was within twelue hundred yeares next after Christ and he beleued with all the Catholykes of that tyme Christ to be reallie present in the Sacrament ergo the worshipping of the SacrameÌ„t was knoweÌ„ within the cumpasse of the yeares which M. Iuell rekoneth vpon so that all is not the Ghospell which he spenketh But will you here now a pretie coniecture of his for conclusion I can not call it which maketh to no purpose After the people began sayeth he to worship the sacrament with godlie honor the lerned men and schole doctors that then were sawe it could not stand without great daunger and confessed that the ignorant sort might be leaden in to Idolatrie And what of this yf there be daunger in worshipping an host not consecrated how then Shall the honor due to Christ his bodye be taken awaye In the beginnyng of your sermon nothing to the purpose it was proued that abuses haue crept in to the sacrament â–ª would yow therefor the sacrament also to be abolished yf a leud priest with whom you were well acquaynted or els you bâ— light of belefe hath ben knowen for manye yeares space not to haue coÌ„secrated the host shal honest priestes therefor which do consecrate be suspected and the true sacrament dishonored The lerned men of whom yow speak dyd neuer doubt but the sacrament was to be honored but some of them dyd cast the worst saying what if by malice of the priest or other wyse there should be no consecration at all how then shall we think sayed they is there anye idolaâ—e committed of the ignorant people But you suppose they made this argument It may chaunce that an host not consecrated be lifted vp and honored of the people which thing ys daungerouse ergo it had ben better neuer to haue made corpus Christi daye or it were well done to take awaie the sacrament For this must be your conclusion to proue that euen by the verie scholemen adoration is taken awaie or not alowed For if this be not proued yow are fallen from your matter and you talke of scholemen besides all lernyng Yet graunt that there ys daunger bycause the dyuel hath his chapelaines it is easelie remedied