that the Sacrament in sundry portions consecrated by a bishop shuld be sent a broade among the churches for cause of heretikes that the catholike people of the churches which word here signifieth as the greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so as it is not necessarie to vndestand that the sacrament was directed only to the materiall churches but to the people of the parrishes might receiue the catholike communion and not communicate with heretikes Which doubteles must be vndestanded of this priuate and single communion in eche catholike mans house and that where heretikes bare the swea and priestes might not be suffred to consecrate after the catholike vsage Elles if the priestes might with out let or disturbance haue so done then what nede had it ben for Milciades to haue made such a prouision for sending abroade hostes sanctified for that purpose by the cōsecration of a Bishop The place of Damasus hath thus Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi propter haereticos dirigerentur Milciades ordeined that consecrated hostes shuld be sent abroade amongest the churches prepared by the consecration of a bishop The two wordes propter haereticos for heretikes added by Ado the writer of Martyrs lyues openeth the meaning and purporte of that decree Here haue I brought much for proufe of priuate and single communion and that it hath not onely ben suffered in tyme of persecution but also allowed in quiet and peaceable tymes euen in the Churche of Rome it selfe where true Religion hath euer ben most exactly obserued aboue all other places of the worlde and from whence all the churches of the West hath taken their light As the Bishops of all Gallia that now is called Fraunce doo acknowledge in an epistle sent to Leo the Pope with these wordes Vnde religionis nostrae propicio Christo Epistola proxima post 51. inter epistolas Leonis fons origo manauit From that Apostolike see by the mercie of Christ the fontaine and spring of our Religion hath come More could I yet bryng for confirmation of the same as th' example of S. Hilaria the virgine in the tyme of Numerianus of S. Lucia in Diocletians tyme done to martyrdom of S. Maria Aegyptiaca and of S. Ambros of which euery one as auncient testimonies of ecclesiasticall histories and of Paulinus doo declare at the houre of their departure hence to God receiued the holy Sacrament of th'aulter for their viage prouision alone But I iudge this is ynough and if any man will not be persuaded with this I doubte whether with such a one a more number of autorities shall any thing priuaile Now that I haue thus proued the single communion I vse their own terme I desire M. Iuell to reason with me soberly a word or two How saye you Syr doo you reproue the Masse or doo you reproue the priuate Masse I thinke what so euer your opinion is herein your answer shall be you allow not the priuate Masse For as touching that the Oblation of the body and bloude of Christ done in the Masse is the sacrifice of the churche and proper to the new testament commaunded by Christ to be frequented according to his institution if you denye this make it so light as you liste all those authorities which you denye vs to haue for proufe of your great number of articles will be fownde against you I meane doctoures general councelles the most aunciēt th' example of the primitiue churche the scriptures I adde further reason consent vniuersall and vncontrolled and tradition If you denye this you must denye all our Religion from the Apostles tyme to this daye and now in the ende of the world when iniquitie aboūdeth and charitie waxeth colde when the sonne of man cōming shall scarcely finde faith in the earth begynne a new And therefore you M. Iuell knowing this well ynough what so euer you doo in dede in worde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallow yea most vehemētly to improue the priuate Masse Vpon this resolution that the Masse as it is taken in generall is to be allowed I enter further in reason with you and make you this argument If priuate Masse in respecte only of that it is priuate after your meaning be reproueable it is for the single communion that is to saye for that the priest receiueth the Sacrament alone But the single communion is laufull yea good and godly ergo the priuate Masse in this respecte that it is priuate is not reproueable but to be allowed holden for good and holy and to be frequēted If you denye the first proposition or maior then must youe shew for what elles you doo reproue priuate Masse in respecte only that it is priuate then for single communion If you shew any thing elles then doo you digresse from our purpose and declare that you reproue the Masse The minor you can not denye seing that you see how sufficiently I haue proued it And so the priuate Masse in that respecte only it is priuate is to be allowed for good as the Masse is Mary I denye not but that it were more commēdable and more godly on the churches parte if many wel disposed and examined would be partakers of the blessed Sacrament with the priest But though the Clergie be worthely blamed for negligence herein through which the people may be thought to haue growen to this slaknes and indeuocion yet that notwithstanding this parte of the catholike Religion remaineth sownde and faultles For as touching the substance of the Masse it selfe by the single communion of the priest in case of the peoples coldenes and negligence it is nothing impaired Elles if the publike sacrifice of the churche might not be offered with out a number of communicantes receiuing with the priest in one place then would the auncient fathers in all their writinges some where haue complained of the ceasing of that which euery where they call quotidianum iuge sacrificium the dayly and cōtinuall sacrifice of which their opinion is that it ought dayly to be sacrificed that the death of our lord and the worke of our Redēption might alwayes be celebrated and had in memorie and we thereby shewe our selues according to our bounden duetie myndefull and thankefull But verely the fathers no where complaine of intermitting the daily sacrifice but very much of the slaknes of the people for that they came not more often vnto this holy and holesome banket and yet they neuer compelled them thereto but exhorting them to frequēt it worthely lefte them to their owne conscience S. Ambros witnesseth that the people of the East had a custome in his tyme to be houseled but once in the yere And he rebuketh sharply such as folowe them after this sorte Si quotidianus est cibus Lib. 6. de sacra ca. 4 cur post annum illum sumis quemadmodum Graeci in Oriente facere
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
eccles hierarch cap. 3. Act. 17. whom S. Paul conuerted to the faith of whom it is mencioned in the actes of the Apostles who had cōference with Peter Paul and Ihon th'euangelist and much acquaintance with Timothe Thus doo I geue thee good Christen reader but a taste as it were of proufes with out allegation of the wordes for confirmation of thy faith concerning the blessed Masse out of the Scriptures Apostles and Apostolike men I doo further referre the to Iustinus the martyr and philosopher Lib. 4. cōtra haeres cap. 32. to Irenaeus the martyr and bishop of Lions who lyued with the Apostles scholers To the olde bishop and Martyr Hippolytus that lyued in Origens tyme who in his oration De Consummatione mundi extant in Greke maketh Christ thus to saye at the generall iudgement vnto bishops Venite Pontifices qui purê mihi Sacrificium die nocteque ohtulistis ac praetiosum corpus sanguinē meum immolastis quotidie Come ye Bishops that haue purely offered sacrifice to me daye and nyght and haue sacrificed my pretious body and bloud daily Finally I referre them in stede of many to the two worthy fathers Basile and Chrysostome whose Masses be lefte to the posteritie at this tyme extāt In mystagogicis orationibus Amongest all Cyrillus Hierosolymitanus is not to be passed ouer lightly who at large expoundeth the whole Masse vsed in Ierusalem in his tyme the same which now we fynde in Clement much like to that of Basile and Chrysostome and for the Canon and other principall partes to that is now also vsed in the Latine Churche As for the other doctoures of the churche that folowed the Apostles and those Apostolike mē many in number excellent in learning holy of lyfe to shew what may be brought out of their workes for proufe of this matter that th' oblation of the body and bloude of Christ in the Masse is the sacrifice of the Church and proper to the new testament it would require a whole volume and therefore not being moued by M. Iuelles Chalēge to speake specially therof but as it is priuate after their meaning and many good treatises in defence of this sacrifice being set forth already in printe at this present I will saye nothing thinking hereof as Salust dyd of Carthago that great citie that it were better to kepe silence then to speake fewe Now this presupposed that the Masse standeth vpon good and sufficient groundes for the stay of all true christen mennes beleefe let vs come to our speciall pourpose and saye somewhat of priuate Masse as our aduersaries call it The chiefe cause why they storme so much against priuate Masse is for that the priest receiueth the Sacrament alone which thing they expresse with great vilanie of wordes Now in case the people might be styrred to such deuotion as to dispose them selues worthely to receiue their housell euery daye with the priest as they dyd in the primitiue church when they looked hourely to be caught and done to death in the persecutiō of Paynimes that they departed not hence Sine Viatico without their viage prouision what shuld these men haue to saye In this case perhappes they would fynde other defaultes in the Masse but against it in this respect onely that it is priuate they shuld haue nothing to saye at all So the right of their cause depēdeth of the misdooing of the people which if they would amende these folke shuld be dryuen either to recant or to holde their peace To other defaultes of the Masse by them vntruely surmysed answere shal be made hereafter Now touching this Where no defaulte is committed there no blame is to be imputed That oftentymes the priest at Masse hath no comparteners to receiue the sacramēt with him it procedeth of lacke of deuotion of the peoples parte not of enuye or malice of his parte The feaste is common all be inuited they may come that lyst they shall be receiued that be disposed and proued None is thrust awaye that thus commeth it may be obtruded to none violētly ne offred to none rashely Well none commeth This is not a sufficient cause why the faithfull and godly priest enflamed with the loue of God feeling him selfe hungry and thirsty after that heauēly foode and drynke shuld be kepte from it and imbarred from celebrating the memoire of our lordes death according to his commaundement from his dutie of geuing thankes for that great benefite from taking the cuppe of saluatiō and calling vpon the name of God Psal 115. for these thinges be done in the Masse But the enemies of this holy sacrifice saye that this is against the Institution of Christ God forbydde the Institution of Christ shuld not be kepte But it is a world to see how they crye out for the Institution of Christ by whom it is most wickedly broken For where as in Christes Institution concerning this Sacrament three thinges are conteined which he him selfe dyd and by his commaundemēt gaue auctoritie to the Church to doo the same the Consecration Three essentials of the Masse the oblation and the participation wherein consisteth the substance of the Masse they hauing quite aborogated the other two and not so much as once naming them in their bookes of seruice now haue lefte to the people nothing but a bare Communion and that after their own sorte with what face can they so busely crye for Christes Institution by whom in the chiefe pointes the same is violated Of Consecration and Oblation although much might be sayde here against them I will at this tyme saye nothing Concerning participation the number of communicantes together in one place that they iangle so much of as a thing so necessary that with out it the Masse is to be reputed vnlaufull is no parte of Christes Institution For Christ ordeined the Sacrament after consecration and oblation done to be receiued and eaten And for that ende he sayd Accipite Number of cōmunicants place tyme vvith other rites bee not of Christes institutiō manducate bibite take eate drinke Here in cōsisteth his Institution Now as for the number of the communicantes how many shuld receiue together in one place and in what place what tyme sitting at table as some would haue it standing or kneeling fasting or after other meates and whether they shuld receiue it in their handes or with their mowthes and other the like orders maners and circumstāces all these thinges perteine to the ceremonie of eating the obseruation whereof dependeth of the churches ordinance and not of Christes Institution And therefore S. Augustine writing to Ianuarius sayeth Saluator non praecepit Epist 118. quo deinceps ordine sumeretur vt Apostolis per quos dispositurus erat Ecclesiam seruaret hunc locum Our Sauiour gaue not commaundement in what order it shuld be receiued meaning to reserue that matter to the Apostles by whom he would directe and dispose his churche Wherefore the receiuing
Ecce lingua Britanniae quae nil aliud nouerat quà m Barbarum frendere iam dudum in diuinis laudibus Hebraeum coepit Halleluia resonare Beholde our lord almighty hath now pearced the hartes almost of all nations Beholde he hath ioyned the borders of the East and the West in one faith together Beholde the tonge of Britaine that could nothing elles but gnashe barbarously hath begonne now of late in diuine seruice to sownde the Hebrewe Halleluia Bede in the ende of his second booke sheweth that one Iames a deacon of the churche of Yorke a very cunning man in songe sone after the faith had ben spred abroade here as the number of beleuers grewe began to be a maister or teacher of synging in the churche after the maner of the Romaines The like he writeth of one Eddi surnamed Stephanus that taught the people of Northumberland to sing the Seruice after the Romaine maner and of Putta a holy man bishop of Rochester commending him much for his great skille of synging in the churche after the vse and maner of the Romaines which he had learned of the disciples of S. Gregorie These be testimonies playne and euident ynough that at the begynning the churches of England had their diuine Seruice in Latine and not in English One place more I will recite out of Bede most manifest of all other for proufe hereof In the tyme of Agatho the Pope there was a reuerent man called Iohn Archicantor that is chiefe chaunter or synger of S. Peters churche at Rome and Abbot of the monasterie of S. Martin there Benedicte an abbot of Britaine hauīg buylded a monasterie at the mowth of the Riuer Murus Bede so calleth it sued to the Pope for cōfirmations liberties fraunchesies priuileges etc. as in such case hath ben accustomed Among other thinges he obteined this cunning Chaunter Iohn to come with him into Britaine to teache songe Because Bedes ecclesiasticall storye is not very cōmon I haue thought good here to recite his owne wordes thus englished This Abbot Benedicte tooke with him the foresayd Iohn to bring him in to Britaine that he shuld teache in his monastery the course of seruice for the whole yere so as it was done at S. Peters in Rome Iohn dyd as he had commaundement of the Pope both in teaching the synging men of the sayde monastery the order and rite of synging and reading with vtterance of their voice and also of writing and prycking those thinges that the compasse of the whole yere requyred in the celebration and keping of the holy dayes Which be kepte in the same monasterie till this daye and be copied out of many rownde about on euery coste Neither dyd that Iohn teache the brethren of that monastery onely but also many other made all the meanes they could to gete him to other places where they might haue him to teache This farre Bede I trowe no man will thinke that this Romaine taught and wrote the order and maner of synging and pronouncing the Seruice of the churches of this lande in the English tonge If it had ben demed of the learned and godly gouernours of Christen people then a necessary pointe to saluation to haue had the seruice in the english no mā had ben so apte and fitte to haue trāslated it as he who in those dayes had by speciall grace of God a singular gifte to make songes and sonets in english meter to serue religion and deuotion His name was Cednom Cednom of whom Bede writeth merueilouse thinges How he made diuerse songes conteining matter of the holy scripture with such exceding swetenes and with such a grace as many feeling their hartes compuncte and prickte with hearing and reading of thē withdrewe them selues from the loue of the world and were enkēdled with the desyer of the heauenly lyfe Many sayeth Bede of th'english nation attempted after him to make religiouse and godly poetries but none could doo comparably to him For he was not sayeth he alluding to S. Paules wordes taught of men Galat. 1. neither by man that arte of making godly songes but receiued from God that gifte freely And therfore he could make no wanton tryfling or vaine ditties but onely such as perteined to godly Religion and might seme to procede of a head guyded by the holy ghost lib. 4. cap. 24. This diuine poet Cednom though he made many and sundry holy workes hauing their whole argument out of holy scripture as Bede reporteth yet neuer made he any piece of the Seruice to be vsed in the churche Thus the faith hath continewed in this land among the English people from the 14. yere of the reigne of Mauritius the Emperour almost these thousand yeres The first entree of the English Seruice and vntill the late king Edwardes tyme the English Seruice was neuer heard of at least waye neuer in the churche of England by publike auctoritie receiued and vsed Now touching the scripture by M. Iuell and by all them of that syde alleaged for the Seruice to be had in the vulgare tonge In the 14. chapter of the first epistle to the Corinthians S. Paul treateth of the vse of tonges so as it was in the primitiue churche a speciall gifte As the faithfull folke came together to pray and to heare gods worde some one man suddeinly stoode vp and spake in the congregation with tonges of many nations Spiritu insusurrante as Chrysostom sayeth that is by inspiration or prompting of the spirite so as neither others that were present neither him selfe after the opinion of Chrysostome vnderstoode what he sayd That gifte the Apostle dyd not forbyd For that euery gifte of God is good and nothing by him done in vaine but dehorted the Corinthians frō the vaine and ambitiouse vse of it and therefore dyd much extenuate the same and preferred prophecying that is the gifte to interprete and expounde scriptures farre before it It was not in the churche but in the Apostles tyme or a very shorte while after them and that all together by miracle the holy ghost being the worker of it The place of S. Paul to the Corinthians maketh not for the Seruice in the English tonge As concernig the order of the common prayers and publike Seruice in such sorte as we haue now and that age had not S. Paul mentioneth nothing neither speaheth one word in that whole chapter but of the vse of the miraculouse gifte as is sayde before And therefore his sayinges out of that chapter be not fittely alleaged of M. Iuell and the reste of our aduersaries against the maner of prayers and Seruice of the churche now receiued and of long tyme vsed which in the West is vttered in the latine tonge not by waye of miracle or peculiar gifte but according to the institution and ordināce of the churche Profectò enim coelū Ecclesia tū fuit In 1. Cor. 14. ho. 37. In very dede sayeth Chrysostome the churche then was a heauen
To conclude the being of Christes body in the Sacrament is to vs certaine the maner of his being there to vs vncertaine and to God onely certaine Iuell Or that Ignoraunce is the mother and cause of true deuotion and obedience MAister Iuell had great nede of Articles for some shewe to be made against the catholike churche when he aduised him selfe to put this in for an Article Verely this is none of the highest mysteries nor none of the greatest keyes of our Religion as he sayeth it is but vntruly and knoweth that for an vntruth For him selfe imputeth it to D. Cole Fol. 77. in his replyes to him as a straunge saying by him vttered in the disputation at Westminster to the wondering of the most parte of the honorable and worshipfull of this realme If it were one of the highest mysteries and greatest keyes of the catholike religion I trust the most parte of the honorable and worshipfull of the realme would not wonder at it Concerning the matter it selfe I leaue it to D. Cole He is of age to answere for him selfe Whether he sayde it or no I knowe not As he is learned wise and godly so I doubte not but if he sayde it therein he had a good meaning and can shewe good reason for the same if he may be admitted to declare his saying as wise men would the lawes to be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the mynde be taken and the word spoken not alwayes rigorously exacted August de Trinit lib. 1. cap. 4. Haec mea fides est quoniam haec est catholica fides This is my faith for as much as this is the catholike faith THE CONCLVSION EXHORting M. Iuell to stande to his promise THus your Chalenge M. Iuell is answered Thus your negatiues be auouched Thus the pointes you went about to improue by good auctoritie be proued and many others by you ouer rashely affirmed clearly improued Thus the catholike Religion with all your forces layd at and impugned is sufficiently defended The places of prouses which we haue here vsed are such as your selfe allowe for good and lawfull The scriptures examples of the Primitiue church aunciēt Councelles and the fathers of syx hundred yeres after Christ You might and ought likewise to haue allowed Reason Traditiō Custome and auctoritie of the Church without limitation of tyme. The maner of this dealing with you is gentle sober and charitable Put awaye all mystes of blynde selfe loue you shall perceiue the same to be so The purpose and intent towardes you right good and louing in regard of the truth no lesse then due for behoofe of Christen people no lesse then necessary That you hereby might be enduced to bethinke your selfe of that wherein you haue done vnaduisedly and stayde from hasty running forth prickte with vaine fauour and praise of the world to euerlasting damnation appointed to be the reward at the ende of your game that truth might thus be tryed set forth and defended and that our brethren be leadde as it were by the hāde from perilous erroures and dāger of their soules to a right sense and to suertie Now it remaineth that you performe your promise Which is that if any one cleare sentēce or clause be brought for proufe of any one of all your negatiue Articles you would yelde and subscribe What hath ben brought euery one that wilfully will not blindefold him selfe may plainely see If some happely who will seme to haue both eyes and eares and to be right learned will saye hereof they seene heare nothing no marueill The fauour of the parte whereto they cleaue hauing cutte of them selues from the body the dispite of the catholike religion and hatred of the church hath so blinded their hartes as places alleaged to the disproufe of their false doctrine being neuer so euident they see not ne heare not or rather they seing see not Matt. 13. ne hearing heare not Verely you must either refuse the balance which your selfe haue offred and required for triall of these Articles which be the scriptures examples councelles and doctours of antiquitie or the better weight of auctoritie sweaing to our syde that is the truth founde in the auncient doctrine of the catholike church and not in the mangled dissensions of the Gospellers aduisedly retourne frō whence vnaduisedly you haue departed humbly yelde to that you haue stubbernly kickte against and imbrace holesomly that which you haue hated damnably Touching the daily Sacrifice of the Church commaunded by Christ to be done in remembrance of his death that it hath ben and may be well and godly celebrated without a number of communicantes with the priest together in one place which you call priuate Masse within the compasse of your syx hundred yeres after Christ That the communion was then sometymes as now also it is and may be ministred vnder one kynde Of the publike Seruice of the church or commō prayers in a tonge not knowen to all the people That the Bishop of Rome was sometyme called vniuersall bishop and both called and holden for head of the vniuersall church That by auncient doctoures it hath ben taught Christes body to be really substantially corporally carnally or naturally in the blessed Sacramēt of the aulter Of the wonderous but true being of Christes body in mo places at one tyme and of the Adoration of the Sacrament or rather of the body of Christ in the Sacrament we haue brought good and sufficient proufes alleaging for the more parte of these Articles the scriptures and for all right good euidence out of auncient examples councelles or fathers Concerning Eleuation Reseruatiō Remayning of the Accidentes without substance Diuiding the hoste in three partes the termes of figure signe token etc. applyed to the Sacrament many Masses in one church in one daye the reuerent vse of Images the scriptures to be had in vulgar tonges for the common people to reade which are matters not specially treated of in the scriptures by expresse termes all these haue ben sufficiently auouched and proued either by proufes by your selfe allowed or by the doctrine and common sense of the churche As for your twelue last Articles which you put in by addition to the former for shewe of your courage and confidence of the cause and to seme to the ignorāt to haue much matter to charge vs withall as it appeareth they reporte matter certaine excepted of lesse importance Some of them conteine doctrine true I graunt but ouer curiouse and not most necessary for the simple people Some others be through the maner of your vtterance peruerted and in termes drawen from the sense they haue ben vttered in by the church Which by you being denyed might of vs also be denyed in regard of the termes they be expressed in were not a sleight of falsehed which might redounde to the preiudice of the truth therein worthely suspected Verely to them all we haue sayde so much as to sober quiet and godly
after the sense of the Gospellers nevve and vsed by Sathan 9. b. In vvhat sense and consideration the Masse called Priuate of some Doctours 9. b. VVhat the Lutherans call Priuate Masse 9. b. Priuate Masse in vvorde but in dede the sacrifice of the churche impugned by M. Iuell 10. a. Proufes for the Masse briefly touched 10. a. The chiefe cause vvhy the Gospellers storme against priuate Masse 11. b. Three essentials of the Masse 12. b. Number of communicantes place tyme vvith other rites bee not of Christes Institution 12. b. VVhy the Sacrament is called a communion 14. a. There is a communion betvven the faithfull though they be not together 14. b. Necessitie of many communicantes together contrary to the libertie of the gospell 15. a. For mengling vvater vvith the vvyne in the Sacrament a place alleaged out of Clement 15. b. Many maye cōmunicate together not being in one place together 16. a. etc. Proufes for priuate communion and consequently for priuate Masse 17. b. etc. Reseruation of the Sacrament 19. b. Vncleane doinges bevvrayed at Martyrs toumbes 20. b. Light of the vvest churches taken from Rome 21. b. The fathers oftentymes complaine of the peoples forebearing the cōmunion but no vvhere of the priestes ceasing from offering the Sacrifice 23. a. The peoples forebearing the cōmunion is no cause vvhy the priest shuld not saye Masse 24. a. Masse done vvithout a number of communicantes in the same place 24. b. 25. 26. etc. A true declaration of Chysostomes place nullus qui cōmunicetur 30. b. 2. Christes vvordes drynke ye all of this bynde not the laitie to the vse of the cuppe 33. a. Luther and his ofspring doth not necessitate communiō vnder both kyndes 34. a. etc. Lutheres cōferēce vvith the Deuill agaīst the Masse 34. b Causes mouing the church to communicate vnder one kinde 36. b. The exacte streightnes of certaine Gods ordinances may vvhithout offence in cases be omitted 37. a. b. etc. Proufes for Cōmunion vnder one kinde 40. b. 41. etc. Our lordes cuppe onely in certaine cases ministred 46. a. b The administration of the bread styped or dipte in the cuppe vnlavvfull 46. b. The Canon of Gelasius guilefully by M. Iuell alleaged truly examined 47. b. 48. etc. 3. Churche Seruice in due order disposed in the Greke churches before the latine churches 51. a. Vsage of church Seruice in any vulgare barbarouse tonge vvith in 600. yeres after Christ can not be proued 52. a All people of the Greke church vnderstoode not the greke Seruice 53. b. 54. etc. M. Iuelles allegations soluted 57. a. etc. Iustinianes ordinance truly declared 58. b. M. Iuell noted of insinseritie and halting 58. b. 59. a. The nūber of lāguages by accōpte of the antiquitie 59. a. b All people of the Latine churche vnderstoode not the Latine Seruice 60. a. 61. 62. etc. The antiquitie of the Latine Seruice in the church of England 63. a. Cednom the diuine poete of England 65. b. The first entree of the English Seruice 66. a. The place of S. Paule to the Corinthians maketh not for the Seruice in the Englishe tonge 66. b. 67. etc. The vvorde Spirite in s Paul diuersely takē of diuerse 68. a The benefite of prayer vttered in a tonge not vnderstanded 71. a. Such nations as vse church Seruice in their ovvne tonge continevve in schismes 73. b. 4. Of syx grovvndes that the Popes Supreme auctoritie standeth vpon the first and chiefe Gods ordināce according to the scripture expounded 75. b. etc. The 2. Councelles 77. b. The 3. Edictes of Emperoures 79. a. The 4. Doctours 79. b. etc. The 5. Reason 81. a. The 6. practise of the church syxfolde 83. a. etc. 1. Appellations to the Pope 84. a. Euill lyse of the b. of Rome ought not to seuer vs from the faith of the churche of Rome 85. b. The 2. practise corrections from the Pope 87. a. 3. Confirmations by the Pope 78. b. 4. The Popes approuing of Councelles 88. a. 5. Absolutions from the Pope 89. a 6. Reconciliations to the Pope 89. b The Pope aboue a thousand yeres sithens called Vniuersall bishop and head of the vniuersall churche 90. b. Peter and consequētly the Pope Peters successour called head of the church both in termes equiualent and also expressely 91. b. etc. Peter and his successour called head of the churche expressely 93. a. etc. The Popes Primacie acknovvleged and cōfessed by Martin Luther 94. b. 5. VVhat occasioned the fathers to vse these termes really substantially corporally etc. 97. b. Berengatius the first Sacramentarie 98. a. The fleshe and bloud of Christ of double cōsideratiō 98. b. Bucer cōfesseth the body of Christ to be in the Sacramēt in dede and substantially 100. b. 6. Christes being in heauen and in the Sacrament at one tyme implyeth no contradiction 105. a. Christes body in many places at once 105. b. 106. etc. Truth confessed by the enemie of truth 107. b. God vvorking aboue nature distroyeth not nature 108. b Being in a mysterie vvhat it is 109. a. 7. Eleuation of the Sacrament proued 109. b. 110. etc. 8. VVhat Christē people adore in the Sacramēt 112. b. 113. etc. Contrarietie in the first deuysers of the Nevve Gospell 115. a. Adoration proued by the scripture and that according to the Zuinglians against luther 115. a. etc. The terme concomitantia by the Diuines profitably deuysed 115. b. Adoration of Christ in the Sacrament auouched by the fathers 116. b. etc. 9. Sundry maners of keping the blessed Sacrament 121. b. Hanging vp of the Sacrament in a pyxe ouer the aulter is auncient 122. b. 10. The remayning of the onely Accidentes vvithout substāce in the Sacramēt depēdeth of the Article of transubstantiation 124. a. Transubstantiation and the truth of our lordes body and bloud auouched 124. 125. etc. Transubstantiation taught by the olde fathers and by the Doctours of the Greke church of late age 126. 127. Accidentes beleued of some learned fathers to remaine vvithout substance at the begynning 127. b. 11. VVhat the diuiding of the Sacrament in three partes signifieth 128. a. The diuiding of the Sacrament in three partes probably thought to be a Tradition of the Apostles 128. b. 129. a. 12. Hovv the fathers are to be vnderstanded calling the Sacrament a figure signe token etc. 130. a. etc. The vvordes figure signe token remembrance etc. exclude not the truth of being 134. a. 135. etc. 13. Lydford lavve vsed by the Gospellers 139. a. Pluralitie of Masses in one churche in one daye 139. a. etc. This vvord Sacrifice taken for the Masse 143. b. 14. Antiquitie of Images 145. a. The signe of the Crosse commended to men by Gods prouidence 145. b. Literae Hieroglyphicae 146. b. Images from the Apostles tyme. 147. b. Three causes vvhy Images haue ben vsed in the churche 150. a. Pictura loquens poëma tacens 150. b. Hovv Images maye be vvorshipped vvithout offēce 152. a 15. Three sundry opiniōs concerning the scriptures to be had in a vulgare