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
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
whom mention is made in the article afore this writeth in the life of saint Basile that a litle before he gaue vp his ghost he receiued a portion of the holy Sacrament which long before he had willed to be kepte to the intent it might be put in his graue with him at his buriall Which no man can cauille to be any other then the forme of breade onely It hath ben a custome in the latine churche from th'apostles tyme to oure dayes that on good Fridaye as well priestes as other christen people receiue the Sacrament vnder the forme of bread onelye consecrated the daye before called the daye of oure lordes supper commonly Maunde thursdaye and that not without signification of a singular mysterie And this hath euer ben iudged a good and sufficient communion And that in the greke churche also euen in the tyme of Chrysostome the cōmunion vnder the forme of breade onely was vsed and alowed it appeareth by this notable storye of Sozomenus a greke writer Historîae ecclesiast lib. 8. ca. 5. in graeco which because it is long I will here rehearse it onely in english remitting the learned to the greke When Ihon otherwise named Chrysostome gouerned the church of Constantinople very well a certaine man of the Macedonian heresie had a wife of the same opinion When this man had heard Ihon in his sermō declare how one ought to thinke of god he praysed his doctrine and exhorted his wife to conforme her selfe to the same iudgement also But when as she was leadde by the talke of noble womē rather then by her husbandes good aduertisemētes after that he sawe councell tooke no place excepte quoth he thou wilt beare me companie in thinges touching god thou shalt haue no more to doo with me nor lyue any further with me The woman hearing this promysing faynedly that she would agree vnto it conferreth the matter with a woman seruant that she had whom she estemed for trusty and vseth her helpe to deceiue her husband About the tyme of the mysteries she holding fast that which she had receiued stouped downe making resemblance to praye Her seruant standing by geueth to her secretly that which she had brought with her in her hand That as she put her teeth to it to byte it hardneth in to a stone With that the womā sore astoyned fearing leastsome euill shuld happē vnto her therefore which came by the power of God ranne forthwith to the bishop and bewraying her selfe sheweth him the stone hauing yet in it the printes of her bitte representing a straunge matter and a wonderouse colour and so with teares of her eyes besought forgeuenes promising her husband she would consent and agree to him If this seme to any incredible sayeth Sozomenus that stone is witnes which to this daye is kepte among the iewelles of the churche of Constantinople By this storye it is cleare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrament was then ministred vnder one kynde onely For by receiuing that one forme this woman would haue persuaded her husband that she had communicated with him and with that holy bishop Elles if bothe kyndes had then ben ministred she shuld haue practised some other shifte for the auoyding of the cuppe Which had not ben so easye The place of S. Basiles epistles ad Caesariam can not be auoyded by no shifte nor sophistrie of the gospellers These be his wordes All they which lyue the solitaire life in wildernes where is no priest keping the communion at home communicate them selues And in Alexandria and in Egypte eche one of the people for the most parte hath the communion in his house Here I might aske M. Iuell how they could kepe wine cōsecrated in small measures as shuld serue for euery mannes housel a parte in those countries of extreme heate specially in wildernes where they had neither priest nor deacon as in that place S. Basile writeth For lacke of whom they kepte it in store a long tyme that they might not be destitute of it at neede Agayne here I might aske him whether it was the forme of bread only or of wine also which christen men and specially women were wont deuoutely to receiue of the priestes Vide articulū priorem in their cleane lynnen or napkyns to beare home with them taking great heede that no fragments of it fell downe on the grownde as bothe Origen and also S. Augustine doo witnesse I thinke he will confesse that lynnen cloth is not a very fytte thing to kepe liquour in Though I might bring a great number of other places for the vse of one kynde which after the most common rule of the churche was the forme of breade yet here I will staye my selfe putting the reader in mynde that the communion hath ben ministred to some persons vnder the forme of wine onlye and hath ben taken for the whole Sacrament specially to such as for drynesse of their throte at their death could not swallow it downe vnder the forme of bread Serm. 5. de lapsis Whereas it appeareth by S. Cyprian and also by S. Augustine that the sacramēt was geuen to infantes in their tyme we fynde in S. Cyprian that when a deacon offred the cuppe of oure lordes bloude to a litle mayde childe which through defaulte of the nource had tasted of the sacrifices that had ben offered to deuilles the childe tourned awaye her face by the instincte of the diuine maiestie sayeth he closed fast her lippes and refused the cuppe but yet when the deacon had forced her to receiue a litle of the cuppe the yeax and vomite folowed so as that sanctified drinke in the bloude of oure lorde gowshed foorth of the polluted boilles If the Sacrament had ben geuen to this infant vnder the forme of breade before she would haue resused that no lesse then she dyd the cuppe that the deacon then would not haue geuen her the cuppe De cōsec distinct 4 can 4. si qui apud illos haereticos And that this may seme the lesse to be wondered at Ioannes Teutonicus that wrote scholies vpon Gratian witnesseth that euen in his tyme the custome was in some places to geue the Sacrament to infantes not by deliuering to them the bodye of Christ but by powring the bloude in to theire mowthes which custome hath ben vppon good confyderation abrogated in the church of Rome and kepte in the greke church as Lyre writeth vpon S. Ihon. The fourth councell of Carthago decreed Can. 76. if a mā in sicknes who was enioyned publike penaunce do demaunde his housel and er he dye fall in a phrenesie or becomme speacheles that the Sacrament be powred in to his mowthe To take this for the forme of wine we ar moued by the decree of the eleuenth councell Toletane Where it is sayde Can. 11. that the weake nature of man is wonte at the pointe of death to be so farre oppressed with drowth that it may be refreshed
whole state and condition of the church in all ages In which stories the practise of the church is plainely reported to haue ben such as thereby the Primacie of Peters successour may seeme to all men sufficiētly declared For perusing the ecclesiasticall stories with writinges of the fathers besyde many other thinges perteining hereto we finde these practises for declaration of this speciall auctoritie and power First that bishops of euery nation haue made their appeale in their weighty affaires to the Pope and allwayes haue sued to the See Apostolike as well for succour and helpe against violence iniuries oppressions as for redresse of other disorders Also that the malice of wicked persons hath ben repressed and chastised of that auctoritie by excommunication eiection and expulsion out of their dignities and romes and by other censures of the church Furthermore that the ordinations and elections of bishops of all prouinces haue ben confirmed by the Pope Beside this that the approuing and disalowing of councelles haue perteined to him Item that bishops wrongfully cōdemned and depriued by councelles by him haue ben assoiled and restored to their churches againe Lastly that bishops and patriarkes after longe strifes and contentions haue at length vpon better aduise ben reconcilied vnto him againe First Appellations the Pope for the appellation of bishops to the See Apostolike beside many oher we haue the knowen examples of Athanasius that worthy bishop of Alexandria and lighte of the worlde who hauing susteined great and fundry wronges at the Arianes appealed first to Iulius the Pope and after his death to Felix of Chrisostome who appealed to Innocentius against the violence of Theophilus of Theodoritus who appealed to Leo. Neither made bishops onely their appeale to the Pope by their delegates but also in certaine cases being cited appeared before him in their owne persons Which is plainely gathered of Theodoritus his ecclesiasticall storye who writeth thus Eusebius bishop of Nicomedia who was the chiefe pillour of the Arianes and they that ioyned with him in that factiō falsly accused Athanasius to Iulius the B. of Rome Iulius folowing the ecclesiasticall rule commaunded them to come to Rome and caused the reuerent Athanasius to be cited to iudgement regulariter after the order of the canōs He came The false accusers went not to Rome knowing righte well that theire forged lye might easely be deprehended In the cause and defence of Ihon Chrysostome these bishops came from Constantinople to Innocentius the Pope Pansophus B. of Pisidia Pappus of Syria Demetrius of the seconde Galatia and Eugenius of Phrygia These were suters for Chrysostome He him selfe treated his matter with Innocentius by writing In his epistle among other thinges he writeth thus Least this outragious confusion runne ouer all and beare rule euery where write I pray you and determine by your auctoritie such wicked actes done in our absence and when we withdrewe not our selues from iudgement to be of no force as by theire owne nature truly they be voied and vtterly none Furthermore who haue committed these euilles put you them vnder the censure of the church And as for vs sith that we are innocent neither conuicte neither fownde in any defaulte nor proued gyltie of any crime geue commaundement that we be restored to our churches agayne that we may enioye the accustomed charitie and peace with our brethren Innocentius after that he vnderstoode the whole matter pronounced and decreed the iudgement of Theophilus that was against Chrysostome to be voyed and of no force This whole tragedie is at large set forth by Palladius B. of Helenopolis in vita Ioannis Chrysostomi who lyued at that tyme. By this appeale of Chrysostome and by the whole handeling of the matter and specially by the purporte of his epistle to Innocētius the superioritie of the Pope is euidently acknowleged And so is it plainely confessed by Athanasius and the bishops of Egipte Thebais and Libya assembled in councell at Alexandria by these wordes of their epistle to Felix Vestrū est enim nobis manum porrigere etc. It is your parte saie they to stretche forth your helping hāde vnto vs because we are committed vnto you It is your parte to defende vs and deliuer vs it is our parte to seeke helpe of you and to obey your commaundementes And a litle after For we knowe that you beare the cure and charge of the vniuersall church and specially of bishops who in respecte of their cōtemplation and speculation are called the eyes of our lord as alwaies the prelates of your See first the Apostles then theire successours haue done Theodoritus that learned B. of Cyrus besyde the epistle he wrote to Leo for succour and helpe in his troubles in an other that he wrote to Renatus a priest neare about Leo sayeth thus Spoliarunt me sacerdotio etc. They haue violently robbed me of my bishoprike they haue caste me foorth of the cities neither hauing reuerenced myne age spente in religiō nor my hoare heares Wherefore I beseche thee that thou persuade the most holy Archebishop he meaneth Leo to vse his apostolike auctoritie and to commaunde vs to come vnto your councell or consistorie For this holy See holdeth the rudther and hath the gouernement of the churches of the whole worlde partly for other respectes but specially for that it hath euermore cōtinewed cleare frō stintche of heresie and that none euer sate in it who was of contrary opiniō but rather hath euer kepte the apostolike grace vndefyled In which wordes of Theodoritus this is chiefly to be marked that the holy See of Rome as he sayeth hath the gouernement of the churches of all the worlde most for this cause that it was neuer infected with heresie as all other churches fownded by the Apostles were For which cause that See hath euer hitherto of all christen nations and now also ought to be hearde and obeyed in all pointes of faith For that See though it hath failed sometymes in charitie and hath ben in case as it might truly saye the wordes of the gospell spoken by the foolishe virgins Matth. 25. our lampes be without lighte yet it neuer failed in faith as Theodoritus witnesseth and S. Augustine affirmeth the same Which speciall grace and singulare priuiledge is to be imputed vnto the prayer of Christ by which he obteined of God for Peter and his successours Euill lyfe of the B. of Rome ought not to seuer vs frō the faith of the churche of Rome that their faith shuld not fayle Therfore the euill lyfe of the bishops of Rome ought not to withdrawe vs from beleuing and folowing the doctrine preached and taughte in the holy churche of Rome For better credite hereof that is earnestly to be considered which S. Augustine writeth epistola 165. where after that he hath rehearsed in order all the Popes that succeded Peter euen to him that was Pope in his tyme he sayeth thus In illum ordinem episcoporum etc. In to that rewe of
bread which Christ there tooke blessed brake and gaue to them was not simple and common bread but the Sacrament of the bodye and bloude of Christ For so a In MatthaeuÌ„ homil 17. Chrysostome b De consensu EuaÌ„gelist li. 3. cap. 25. Augustine c In Luc. Bede and d In LucaÌ„ Act. 2. Theophylacte with one accorde doo witnesse It appeareth also that the communion vnder one kynde was vsed at Ierusalem among christes disciples by that S. Luke writeth in the Actes of the Apostles of the breaking of the bread If M. Iuell here thinke to auoyde these places by their accustomed figure synecdoche among his owne secte happely it may be accepted but among men of right and learded iudgement that shifte will seme ouer weake and vaine Now to conclude touching the sixth chapter of S. Ihon as thereof they can bring no one worde mentioning the cuppe or wyne for proufe of their bothe kyndes so it sheweth and not in very obscure wise that the forme of breade alone is sufficient where as Christ sayeth Qui manducat panem hunc viuet in aeternum He that eateth this bread shall lyue for euer Thus oure aduersaries haue nothing to bring out of the scriptures against the vse of the catholike churche in ministring the communion vnder one kynde And yet they cease not crying out vpon the breache of christes expresse commaundement and M. Iuell for his parte in his first answere to D. Cole sayeth that the councell of Constance pronounced openly against Christ him selfe But for as much as they are so hote in this pointe I will send them to Martin Luther him selfe their patriarke that either by his sobrietie in this matter they may be some what colded or by his and his scolers incoÌ„stancie herein be brought to be a shamed of them selues Though the places be well knowen as oftentymes cited of the catholike writers of oure tyme against the gospellers yet here I thinke good to rehearse them that the vnlearned may see how them selues make not so greate a matter of this Article as some seme to beare the people in hand it is Luther wryteth to them of Bohemia these very wordes Quoniam pulchrum quidem esset Luther and his ofspryng doth not necessitate Communion vnder both kyndes vtraque specie eucharistiae vti Christus hac in re nihil tanquam necessarium praecepit praestaret pacem vnitatem quam Christus vbique praecepit sectari quam de speciebus SacrameÌ„ti coÌ„tendere Whereas it were a fayre thinge sayeth he to vse bothe kyndes of the sacrament yet for that Christ herein hath commaunded nothing as necessary it were better to kepe peace and vnitie which Christ hath euery where charged vs withall then to striue for the outward kyndes of the sacrament Agayne his wordes be these in a declaration that he wrote of the sacrament Non dixi neque consului neque est intentio mea vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere nisi ita constitueretur mandaretur in concilio generali Neither haue I sayde nor counsailed nor my minde is that any one or moe bishops begynne by their owne auctoritie to geue bothe kyndes of the sacrameÌ„t to any person onlesse it were so ordeined and coÌ„maunded in generall councell Thus he wrote before that he had conceiued perfite hatred against the church Of his coÌ„ference vvith the deuill he vvriteth libello de Missa angulari But after that he had ben better acquainted with the deuill and of him appearing vnto him sensibly had ben instructed with argumentes against the sacrifice of the Masse that the memorie of oure redemption by Christ wrought on the crosse might vtterly be abolyshed he wrote hereof farre otherwise Si quo casu concilium statueret minimè omnium nos vellemus vtraque specie potiri imò tunc primuÌ„ in despectum concilij vellemus aut vna aut neutra nequaquaÌ„ vtraque potiri eos planè anathema habere quicuÌ„que talis coÌ„cilij auctoritate potirentur vtraque If in any case the councell would so ordeyne we would in no wise haue bothe the kyndes but euen then in dispite of the councell we would haue one kynde or neither of them and in no wise bothe and holde them for accurfed who so euer by auctoritie of such a councell would haue bothe These wordes declare what sprite Luther was of They shewe him lyke him selfe Who so euer readeth his bookes with indifferent iudgement shall fynde that sythens the Apostles tyme neuer wrote man so arrogaÌ„tly ne so dispitefully against the churche nor so contraryly to him selfe Which markes be so euident that who so euer will not see them but suffreth him selfe to be caried a waye in to errour hatred of the church and contempte of all godlynes either by him or by his scolers except he repent and retourne he is gyltie of his owne damnation vtterly ouerthrowen Tit. 3. and synneth inexcusably as one condemned by his owne iudgement But for excuse hereof in his booke of the captiuitie of Babylon he confesseth that he wrote thus not for that he thought so nor for that he iudged the vse of one kynde vnlawfull but because he was stirred by hatred and anger so to doo His wordes doo sounde so much plainely Prouocatus imò per vim raptus I wrote this sayeth he otherwise then I thought in my harte prouoked and by violence pulled to it whether I would or no. Here I doubte not but wise men will regarde more that Luther wrote when his minde was quiet and calme then when it was enraged with blustering stormes of naughty affections Now to put this matter that Luther iudged it a thing indifferent whether one receiue the sacrament vnder one kynde or bothe more out of doubte Philip MelaÌ„chthon his scoler and nearest of his counsell wryteth Sicut edere suillam aut abstinere a suilla In locis coÌ„munibus sic alterutra signi parte vti mediuÌ„ esse That as it is a thing indiffereÌ„t to eate swines fleshe or to forbeare swines fleshe so it is also to vse which parte of the signe a man lysteth By the word signe he meaneth the Sacrament lyking better that straunge word then the accustomed word of the churche leaste he might perhaps be thought of the brethren of his secte in some what to ioyne with the catholikes Bucer also is of the same opinion who in the conference that was had betwene the catholikes and protestantes for agreement in controuersies of Religion at Ratisbone confirmed and allowed this article by his full consent with these wordes Ad controuersiam quae est de vna aut vtraque specie tollendam cum primis conducturum vt sancta Ecclesia liberam faceret potestatem sacramentum hoc in vna vel in vtraque specie sumendi Ea tamen lege â—r nulli per hoc detur occasio quem vsum tantopere retinuit Ecclesia
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
substance which was crucified and shedde foorth for vs. Thus to the humble beleuers scripture it selfe ministreth sufficient argument of the truth of Christes body and bloude in the sacrament against the sacramentaries who holde opinion that it is there but in a figure signe or taken onely Againe we can not fynde where our lord performed the promise he made in the syxth chapter of Iohn The bread which I wil geue is my fleshe which I will geue for the lyfe of the worlde but onely in his last supper where if he gaue his fleshe to his Apostles and that none other but the very same which he gaue for the lyfe of the worlde it foloweth that in the blessed Sacrament is not mere bread but that same his very body in substance For it was not mere bread but his very body that was geuen and offred vp vpon the crosse If the wordes spoken by Christ in S. Iohn of promise that he performed in his holy supper The bread that I will geue is my fleshe had ben to be taken not as they seme to meane plainely and truly but metaphorically tropically symbolically and figuratiuely so as the truth of our lordes fleshe be excluded as our aduersaries do vnderstand them then the Capernaites had not had any occasion at all of their great offence Then shuld not they haue had cause to murmour against Christ as the Euāgelist sheweth The Iewes sayeth S. Iohn Stroue among them selues Cap. 6. saying how can he geue vs his fleshe to eate And much lesse his dere disciples to whom he had shewed so many and so great miracles to whom he had before declared so many parables and so high secretes shuld haue had any occasiō of offence And doubteles if Christ had meant they shuld eate but the signe or figure of his body they would not haue sayde Durus est hic sermo this is a hard saying and who can abyde to heare it For then shuld they haue done no greater thing then they had done oftentymes before in eating the Easter lambe And how could it seme a hard worde or saying if Christ had meant nothing elles but this the bread that I will geue is a figure of my body that shall cause you to remember me To conclude shortely If Christ would so haue ben vnderstanded as though he had meant to geue but a figure onely of his body it had ben no nede for him to haue alleaged his omnipotencie and almighty power to his disciples thereby the rather to bring them to beleefe of his true body to be geuen them to eate Hoc vos scandalizet doth this offende you sayeth he what if ye see the sonne of man ascende where he was before it is the Spirite that geueth lyfe c. As though he had sayde ye consyder onely my humanitie that semeth weake and fraile neither doo you esteme my diuine power by the great miracles I haue wrought But when as ye shall see me by power of my godhed ascend in to heauen from whence I came vnto you will ye then also stand in doubte whether ye-may beleue that I geue you my very body to be eaten Thus by signifyyng his diuine power Christ confownded their vnbeleefe touching the veritie and substance of his body that he promysed to geue them in meate What occasioned the fathers to vse these termes really substantially corporally c. These places of the scripture and many other reporting plainely that Christ at his supper gaue to his disciples his very body euen that same which the daye folowing suffered death on the Crosse haue ministred iust cause to the godly and learned fathers of the churche to saye that Christes body is present in this Sacrament really substantially corporally carnally and naturally By vse of which aduerbes they haue meant onely a truth of being and not a waye or meane of being And though this manner of speaking be not thus expressed in the scripture yet is it deduced out of the scripture For if Christ spake plainely and vsed no trope figure nor metaphore as the scripture it selfe sufficiently declareth to an hūble beleuer and would his disciples to vnderstand him so as he spake in manifest termes when he sayde This is my body which is geuen for you Thē may we saye that in the sacrament his very body is present yea really that is to saye in dede substantially that is in substāce and corporally carnally and naturally by which wordes is meant that his very body his very fleshe and his very humaine nature is there not after corporal carnal or natural wise but inuisibly vnspeakeably miraculousely supernaturally spiritually diuinely and by waye to him onely knowen And the fathers haue ben driuen to vse these termes for more ample and full declaratiō of the truth and also for withstanding and stopping obiections made by heretikes And because the catholike faith touching the veritie of Christes body in the Sacrament was not impugned by any man for the space of a thousand yeres after Christes being in earth and about that tyme Berengarius Berengarius first beganne openly to sowe the wicked sede of the sacramentarie heresie which then sone confuted by learned men and by the same first author abiured and recanted now is with no lesse wickednes but more busely and more earnestly set forth againe the doctoures that sythēs haue written in defence of the true and catholike faith herein haue more often vsed the termes a fore mentioned then the olde and auncient fathers that wrote within M. Iuelles syx hundred yeres after Christ who doubteles would no lesse haue vsed thē if that matter had ben in question or doubte in their tyme. And albeit these termes were straunge and newe as vsed within these fyue hundred yeres onely and that the people were neuer taught for syx hundred yeres after Christ as M. Iuell sayeth more boldly then truly and therefore more rashely then wysely yet the faith by them opened and declared is vniuersall and olde verely no lesse olde then ys our lordes supper where this Sacrament was first instituted Here before that I bring in places of auncient fathers reporting the same doctrine and in like termes as the catholike churche doth holde concerning this article least our opinion herein might happely appeare ouer carnall and grosse I thincke it necessary briefly to declare what maner a true bodie and bloud of Christ is in the sacrament Christ in him selfe hath but one fleshe and bloud in substāce which his godhed tooke of the virgine Mary once and neuer afterward lefte it of The fleshe and bloud of Christ is of double consyderation But this one fleshe and bloud in respecte of double qualitie hath a double consideration For at what tyme Christ lyued here in earth among men in the shape of man his fleshe was thrall and subiecte to the frailtie of mannes nature synne and ignorāce excepted That fleshe being passible vntil death the souldiers at the procurement of the Iewes
Crosse they worship not the woodde or stone figured but they honour the highest God And whom they can not beholde with senses they reuerēce and worship his image representing him according to auncient Institution not resting or staying them selues in the image but trāsferring the adoration and worship to him that is represented Thus farre S. Gregorie Much might be alleaged out of the fathers concerning the worshipping of Images but this may suffise And of all this one sense redowndeth that what reuerence honour or worship so euer is applyed to Images it is but for remēbrance loue and honour of the primitiues or originalles As when we kysse the gospell booke by that token we honour not the parchement paper and incke wherein it is written but the gospell it selfe And as Iacob Gen. 37. when he kyssed his sonne Iosephes cote embrewed with kyddes bloud holding and embracing it in his armes and making heauy mone ouer it the affection of his loue and sorowe rested not in the cote but was directed to Ioseph him selfe whose infortunat death as he thought that blouddy cote represented So Christen men shewing tokens of reuerence loue and honour before the Image of Christ of an Apostle or Martyr with their inward recognition and deuotion of their hartes they staye not their thoughtes in the very Images but deferre the whole to Christ to the Apostle and to the Martyr geuing to ech one in dewe proportion that which is to be geuen putting difference betwen the almighty Creator and the creatures finally rendring all honour and glory to God alone who is maruelous in his sainctes Such worshipping of Images is neither to be accompted for wicked nor to be dispysed for the which we haue the testimonies of the auncient fathers bothe Grekes and Latines vnto which further auctoritie is added by certaine generall Councelles that haue condemned the brekers and impugners of the same Iuell Or that the laye people was then forbydden to reade the word of God in their owne tonge Of the peoples reading the Bible in theire ovvne tonge ARTICLE XV. THat the laye people was then forbidden to reade the word of God in their owne tonge I fynde it not Neither doo I fynde that the laye people was then or at any other tyme commaunded to reade the word of God in their owne tonge being vulgare and barbarous By vulgare and barbarous tonges I vnderstand as before all other besyde the three learned and principall tonges Hebrewe Greke and Latine Which as they were once natiue and vulgare to those three peoples Three sūdry opinions cōcerning the scriptures to be had in a vulgare tonge so now to none be they natiue and vulgare but common to be atteined by learning for meditation of the scriptures and other knowledge They that treate of this Article concerning the hauing of the scriptures in a vulgare tonge for the laytie to reade bee of three sundry opinions Some iudge it to be vtterly vnlaufull that the Bible be translated into any tonge of the commō people Some thinke it good it be translated so that respecte be had of tyme and of place and of persones Some be of the opinion that the holy scriptures ought to be had in the mother and natiue tonge of euery nation without any regard of tyme place or persones The first opinion is holden of fewe and commonly mysliked The third is maineteined by all the sectes of our tyme the Swenkfeldians excepted who would the scriptures to be in no regard The second is allowed best of those that seme to be of most wisedō and godlynes and to haue most care for the helth of the churche who haue not seuered thē selues frō the faith which hath cōtinewed frō the begynning Here that I saye nothing of the first opinion as they of the third reproue the moderation of the second so they of the second can not allowe the generalitie of the third That the scriptures be not to be set forth in the vulgare tonge to be reade of all sortes of people Fiue cōsiderations vvhy the scriptures are not to be set forth for all sortes of people to read thē vvith out limitation euery parte of them without any limitation of tyme place and persones they seme to be moued with these cōsyderatiōs First that it is not necessary nexte that it is not conuenient thirdly that it is not profitable Fouerthly that it is dangerous and hurtefull And lastly although it were accorded the common people to haue libertie to reade the Bible in their owne tonge yet that the translations of late yeres made by those that haue diuided them selues from the catholike churche be not to be allowed as worthely suspected not to be sownde and assured First that the common people of all sortes and degrees ought of necessitie to reade all the holy scriptures in their owne tonge they saie they could neuer fynde it hytherto in the same scriptures Lib. 3. aduersus haereses ca. 4 Irenaeus writeth that the Apostles preached to the aliātes and barbarous people the faith of Christ euē to those that were aliātes and barbarous in lāguage and sayeth that hauing heard the gospell preached they beleued in Christ and keping the order of tradition which the Apostles delyuered vnto them had their saluatiō and faith written in their hart without prynte penne or ynke and vtterly without letters And further he sheweth that if the Apostles had lefte to vs no scriptures at all yet we shuld be saued by the traditiō which they lefte to thē whō they cōmitted their churches vnto as many natiōs of aliantes be saued by the same Prologo in explationem Psal Hilarius likewise declaring that the mysterie of Gods will and th'expectatiō of the blessed kingdom is most and chiefly preached in the three tonges in which Pilate wrote on the Crosse our lord Iesus Christ to be king of the Iewes confesseth notwithstanding that many barbarous nations haue atteined and goten the true knowledge of God by the preaching of the Apostles and the faith of the churches remayning amongest them to that daie Whereby he doth vs to vnderstand that the vnlearned barbarous peoples had their faith without letters or writing whereof they had no skill by tradition and preaching as well as the other nations who were holpen by the benefite of the learned tonges Hebrewe Greke and Latine That it is not conuenient nor semely all sortes of persons without exception to be admitted to the reading of the holy scriptures I nede to saye nothing euery reasonnable man may easely vnderstand the causes by him selfe This is certaine diuerse chapters and stories of the olde testament conteine such matter as occasion of euill thoughtes is like to be geuen if women maydens and young men be permitted to reade them Gregorie Nazianzene Lib. 1. Theologiae whom the grekes called the diuine sayeth moued with great considerations that it is not the parte of all persons to reason of God and of
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
wittes may seme sufficient Now this being so what you mynde to doo I knowe not what you ought to doo I knowe right well I wishe you to doo that which may be to your owne and to the peoples soule helth that being by you and your felowes deceiued depende of you to the setting forth of the truth to the procuring of a godly concorde in Christes church and finally to the glory of God This may you doo by forsaking that which perhappes semeth to you truth and is not that which semeth to you learning and is but a floorishe or vernishe of learnig that which semeth to you cleare light and is profounde darknes and by retourning to the church where concerning the faith of a christē man is all truth and no deceite right learning Ioan. 1. and the very light euen that which lightneth euery man coming into this worlde which is there to be fownde onely and not elles where for as much as the head is not separated from the body O that you would once mynde this seriously M. Iuell As for me if either speaking writing or expending might further you therto I shuld not spare tonge nor penne nor any portion of my necessary thinges were it neuer so dere I would gladly powre out all together to helpe you to atteine that felicitie But ô lord what lettes see I whereby you are kepte from that good Shame welth of your estate your worldly acquaintance besyde many others But Syr touching shame which alwayes irketh those that be of any generositie of nature if you call your better philosophie to counsell you shall be taught not to accōpte it shamefull to forsake errour for loue of truth but rather willfully to dwell in errour after that it is plainely detected As for the welth of your estate which some assure you of so long as you maineteine that parte I can not iudge so euill of you but that you thinke how fickle and fraile these worldly thinges bee and how litle to be estemed in respecte of the heauenly estate which remaineth to the obedient children of the church as the contrarie to the rebelles Apostates and renegates Touching your acquaintance what shall the familiaritie of a fewe deceiued persons staye you from that felicitie which you shall acheue with the loue and frendship of all good men of whose good opinion onely ryseth fame and renome Luc. 15. and also with the reioising of the Angels in heauen This your happy chaunge the better and wiser sorte of men will impute to grace mightely by gods power in you wrought Genes 1. 2. Cor. 4. which sundreth light from darknes and maketh light shyne out of darknes Neither shall they iudge that inconstancie where is no chaunge in will but onely in vnderstanding Where the will remaining one alwayes bent to the glorie of God the deceiued vnderstanding is by better instruction corrected and righted there is not inconstancie to be noted but amendment to be praysed Neither shall you in this godly enterprise be alone Many both of olde tyme and of our dayes haue gone this waye and haue broken the yse before you Eusebius of Caesarea in Palaestina Beryllus of Bostra in Arabia and Theodoritus of Cyrus in Persie who forsooke haynouse heresies against Christ and by grace retourned to the catholike faith againe So haue done in our tyme Georgius wicelius Fridericus Staphylus Franciscus Balduinus and many mo Thus hauing called to my mynde the consyderations that are like to withholde you from yelding to the catholike faith frō retourning to the church and from performing your promise I fynde no bandes so strong to kepe you fast in the chayer of pestilence which this long tyme you haue sitten in that through Gods grace working humilitie and denyall of your selfe in your hart whereof I spake in my preface you shuld not easely loose and be in libertie where you might clearly see the light spredde abroad ouer the whole Church and espie the darknes of the particuler sectes of your newe gospell which you lyued in before But all this notwithstanding peraduenture your hart serueth you to stande stowtly according to the purport of your chalenge in the defence of the doctrine you haue professed and for which you haue obteined a bishoprike thinking great skorne to be remoued frō the same by any such meanes as these to you may seme And now perhappes you enter into meditation with your selfe and conferēce with your brethren to frame an answere to this treatise and by contrary writing to fortifie your negatiues Well may you so doo But to what purpose I praye you Well may you make a smoke and a smooder to darken the light for a tyme as men of warre are wont to doo to worke a feate secretly against their enemies But that can not long continewe The smoke will sone vanishe awaye the light of the truth will eftesones appeare Well may you shutte the light out of a fewe houses by closing dores and windowes but to kepe awaye the bright sunne frō that great Citie which is set on high vpon a hill doo what ye can Matt. 5. therein all your trauaill your deuises and endeuours shall be vaine and frustrate As iron by scowring is not onely not consumed but kepte frō ruste and canker and is made brighter so the church by the armures and hostilitie of heretikes is not wounded but through occasiō strengthened styrred to defence and made inuincible When it is opressed then it ryseth when it is inuaded then it ouercometh When by the aduersaries obiections it is chekte and controlled then it is acquitted and preuaileth Wherefore talke preache and write against the doctrine of the church whiles ye will ye shall but spurne against the stone where at ye may breake your shynnes and be crushed to pieces Matt. 21. Act. 9. the same not moued Ye shall but kicke against the pricke Ye shall but torment youre owne conscience condemned in your owne iudgement Tit. 3. as witting that ye resist the church and for the lyfe to come encreace the heape of euerlasting damnation All the reward ye shall wynne hereby is the vaine fauour of a fewe light and vnstable persons by you deceiued Whom the blastes of your mutable doctrine shall moue and blowe awaye from Gods floore the church Matt. 3. like chaffe the good and constant people remaining still like weighty and sownde wheate The argumētes and reasons you shall make against the doctrine of the church may happely persuade some of the worldly wise who be fooles in Gods iudgement as the reasons of them that haue commended infamouse matters Phauorinus Synesius Glaucus apud Platonem Cornelius Agrippa Erasmus haue persuaded some Of whom one praised the feuer quartane an other drōkennes an other baldnes an other vnrighteousnes and in our tyme one ignorance and an other foolishnes Which by the authours hath ben done onely for an exercise of wittes and rather to the wondering then corrupting of
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