when as the holy ghost administred all thinges moderated all the headdes of the churche caughte eche one with his inspiration As for now we kepe but the steppes onely of those thinges We speake two or three of vs and that a sundre and one holding his peace an other begynneth But these be but signes onely and memorials of thinges And so when we haue begonne he meaneth Dominus vobiscum cum spiritu tuo the people answereth meaning to signifie thereby that so in olde tyme they spake not of their owne wisedome but of the instincte of the spirite of God This much Chrysostome of the heauēly maner of the primitiue churche in the Apostles tyme. Now if in these dayes the maner were like if it pleased the holy ghost to powre vpon vs the like abundance of grace as to doo all thinges for vs to rule the headdes of all faithfull people to carrie eche one of vs with his diuine inspiratiō and whē we came to churche together for cōforte and edifying to geue in to our hartes and put in to our mowthes by daily miracle what we shuld praye and what we shuld preache and how we shuld hādle the scriptures In this case no catholike christen man would allowe the vnfruitefull speaking with straunge and vnknowen tonges without interpretation to the lette and hinderance of gods word to be declared and to the keping of the people onely in gasing and wondering from saying Amen and geuing their assent to the godly blessing and thankes geuing But the order of the churche now is farre otherwise We haue not those miraculouse giftes and right well maye we doo with out them For the speaking with tonges was in stede of a signe or wonder not to them that beleued but to the vnbeleuers And signes be for the vnfaithfull the faithfull haue no neede of them In churches I meane where aunciēt order is kepte whiles the Seruice is song or sayd the ministers doo not speake with tonges or with a tonge in such sorte as S. Paul vnderstoode but they doo reade and rehearse thinges set forth and appointed to them S. Paul rebuketh them who speaking with tonges letted the preachers so as the people present might not be edifyed The Latine Seruice is not so done in the churche as the exposition of the scriptures be thereby excluded In the Apostles tyme they came to churche to th' intent they might profitably exercise the giftes God gaue them and by the same specially by the gifte of prophecying edifie one an other and teache one an other Now adayes they come not to churche together one to teache an other and to expounde the scriptures in common but to praye and to heare the opening of Gods word not one of an other with out order but of some one to witte the bishop priest curate or other spirituall gouernour and teacher And for as much as all the people can not heare the priestes prayers at th'aulter which hath from the Apostles tyme hytherto euer ben a place to celebrate the holy oblation at tourning him selfe for the most parte to the East according to Apostolike tradition in what tonge so euer they be vttered for distance of the place they remaine in it is no inconuenience such admitted in to the quyer as haue better vnderstanding of that is sayd or song that the reste remaine in semely wise in the neather parte of the churche and there make their humble prayers to God by them selues in silence in that language they best vnderstand conforming them selues to the priestes blessing and thankes geuing through faith and obedience with their brethren in the quyer and geuing assent to the same vnderstanding some good parte of that is done as declared by often preaching and by holy outward ceremonies perceiueable to the senses of the simplest Fol. 15. Where as you M. Iuell alleage S. Paul for your purpose and make him to saye thus otherwise then he wrote 1. Cor. 14. If thou make thy prayer in the congregation with thy Spirite or noise of straunge wordes how shall the vnlearned man thereunto saye amen for he knoweth not what thou sayest you bombaste this texte with your owne counterfeit stuffing The trāslatiō auctorised by king Edward and his counsell is truer and foloweth the greke nearer which hath thus When thou blessest with the spirite how shall he that occupieth the rome of the vnlearned saye amen at thy geuyng of thankes seing he vndestandeth not what thou sayest Here the Apostle saint Paul speaketh of blessing or thankes geuing with the spirite which spirite what it is it is not easy to declare after the iudgement of your owne patriarke Iohn Caluine Saint Ambrose taketh it for the spirite we haue receiued in baptisme that doth incline and moue vs to prayer S. Thomas for the holy ghoste geuen to vs for reason and for the power imaginatiue Erasmus for the voice it selfe Isidorus Clarius for the power of pronouncing or vtterance some for the breath that passeth the throte some for the intention S. Augustine very subtily pro apprehensione quae ideas concipit signa rerum Caluine in his Institutions De Oratione cap. 15. for the sownde of the mowth that is caused of the breath of a mannes throte and rebownding of the ayer Chrysostom for the spirituall gifte or the gifte of the holy ghost to speake with tonges Which Caluine him selfe sytting in iudgement as it were vpon this doubtefull matter alloweth best and condemneth the mynde of all others and also his owne though vnwares as it semeth and so he would condemne your noyse of straunge wordes likewise if he heard it This texte being so doubtefull of it selfe in sense so put out of tune by your noyse of straunge wordes wherewith you descant vpon the worde Spirite so violently applyed by your newe fangled exposition maketh litle to the condemnation of the latine Seruice in the latine churche specially seing that S. Paul meaneth by that miraculouse speaking with tonges vsed or rather abused among the Corinthians a farre different maner of speaking from that speaking whereby the priest vttereth the common Seruice The priest I graunt saying his Seruice to his parish speaketh with a tonge but such maner of speaking is not that which S. Paul meant For the priest vnderstandeth it for the better parte if he be learned and the people be not vtterly ignorant because of often preaching long custome solemne feastes and sundry ceremonies And therefore your argument gathered out of that texte cōcludeth nothing against hauing the Seruice in the learned latine tonge not perfitely vnderstanded of the vnlearned people Verely if you admitte the exacte iudgement of S. Augustine concerning this place of S. Paul vide Aug. lib. 12. de Genesi ad literā c. 7. 8. 9. to 3 then must you seeke for other scriptures and proufes of your English Seruice For as he discusseth this point learnedly by the tonge S. Paul meaneth not the Latine Greke or Hebrewe
AN ANSVVERE TO MAISTER IVELLES CHALENGE BY DOCTOR HARDING 1. Cor. 14. An à vobis verbum Dei processit aut in vos solos peruenit Hath the word of God proceded from you Or hath it come among you only COR RECTVM INQVIRIT SCIENTIAM Imprinted in Louaine by Iohn Bogard at the Golden Bible with priuilege Anno. 1564. PRIVILEGIVM CAutum est Regiae Maiest Priuilegio ne quis sex proximis annis praeter Ioannem Bogardum Typographū Louaniensem iuratum in his hereditarijs Ditionis Regiae terris imprimat aut alibi impressam distrahat Responsionem ad Articulos Ioannis Iuelli authore Thoma Hardingo Doctore Theologo in catholicae fidei defensionem Anglica lingua conscriptam sub poena in priuilegio cōtenta Datum Bruxellae 15. Septemb. Anno. 1563. Subsig FacuWez The table of the Articles here treated and of the chiefe pointes in the same touched is put in the ende after the Exhortation to M. Iuell TO THE READER VVhere as Horace sayeth they that runne ouer the sea chaunge the ayer not the mynde it is so reader that I passing ouer the sea out of England in to Brabant haue in some parte chaunged also my mynde For where as being there I mynded to send this treatise but to one frend who required it for his priuate instruction and neuer to set any thing abroade now being arriued here in Louaine I haue thought good by putting it in printe to make it common to many Yet to saye the trowth hereto I haue ben prickte more by zelouse persuasions of others then induced by myne owne lyking For though dutie require be it with shame or be it with fame 2. Cor. 6. to employe all endeuour to the defence of the Catholike faith in these most perilouse times much impugned yet partely by a certaine cowardly iudgement and specially by naturall inclination I haue euer lyked more that olde counsell vttered by the Grekes in two wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which aduiseth a man so to lyue secretly as it be not knowen he hath lyued Wherefore as this labour in that respecte deserueth lesse thanke so for my parte it ought lesse to be blamed If ought be fownde amysse the blame thereof rightly diuided betwen my frendes and me the greater portion shall redownde to them the lesser to me as on whom the spotte of vnskille only shall cleaue but the note of vndiscretion shall remaine to them For as the defectes be myne and none others so ouersight of setting forth that which was of lesse sufficiencie is to be imputed to them not to me How so euer it be the meaning of vs bothe is only this Christen reader hereby to minister vnto thee matter of comforte in these sorowful of staye in these wauering of vnderstanding the truth in these erroneouse times withall to call him backe who in denying these articles hath ouerrunne him selfe Wherein I am not all together voyde of hope Oure lord graunt the spirite of heresie pride stoutenes of hart in gainesaying estimation of him selfe and regarde of this world stoppe not from him the holy ghostes working Would god he maye weigh this my dooing so indifferently as my meaning towardes him is right holesom and frendly But in case that deepe woonde may not be cured with such salue yet my trust is it shall doo thee good reader who art either yet hole or not so desperatly woonded which if it doo I shall thinke my labour well requitted and my selfe to haue acheued that reward which I sought Now this much I haue thought good here to warne the of that where as at the first I appointed this to my priuate frend only and not to all in common though in sundry places I folow the maner of such as mynde to publish their writinges I haue so both ordered the matter and tempered the style as I iudge it might haue ben liked of my frend at home and doubte whether it may beare the light abroade I see mennes stomakes of oure time to be very delicate and diuerse Some require swete iunkettes some sower and sharpe sawces some esteme the curiositie of cookerye more then the holesomnes of viandes some can like no dishe be it neuer so well dighte In this diuersitie no man can please all Who so euer seeketh it shal fynde him selfe deceiued I wene the best waye is if a man herein mynde to doo ought to make his prouision of the thinges only wich be holesome So shal he displease many hurte none and please al the good Who so euer in doing this directeth his whole purpose and endeuour to this ende that he may profite and helpe all in my iudgement he doth the dutie of an honest and a good man Verely in this treatise this hath ben myne onely purpose and the meane to bring the same to effecte hath ben such as whereby I studied to profite holesomely not to please delicately How much good I haue performed I know not my conscience which is ynough beareth me witnes of good will What the Apostles haue plāted in this great barraynesse and drowth of faith I haue desyred againe to water God geue encreace If the multitude of allegations brought for confirmation of some these Articles shal seme tediouse no merueile I shuld mislike the same in an other my selfe I graunt herein I haue not alwayes kepte due comlynes For symply to saye what I thinke hauing leaue to retourne to my former metaphore soothly in some courses I haue ouer charged the borde with disshes Merueile not I haue done that I discōmend my selfe to auoyde a more reproufe in greater respecte I haue wittingly done a thing in some degree reproueable Neither thinke I greatly to offende if in this time of spirituall famine I folow the woont of some feastemakers who of their neighbours twited with nyggardnes to shewe their largesse and bountie feaste thē with lauishe The aduersarie as here thou mayst see ▪ hath not spared to irke vs with reproche of penurie of scarcitie of lacked meane of proufes for maintenance of some good parte of oure religion In this case to me it semed a parte of iust defence to vtter some good store And the nyggardes feaste by olde prouerbe is well commended thou knowest pardie Neither yet haue we empted all our spence as hereafter it shal appeare if nede require If some doo not alowe this consideration who so euer the same shall blame him here cōcluding shortly I answere with Alexander king of Macedons who to Leonidas one of his Mynnions fynding faute with spending much frankencense in sacrifices wrote thus in fewe Frankencense and myrre to the we haue sent plentie that now to the Goddes thou be no more a nyggard Fare well at Louaine 14. of Iune 1563. Thom. Harding A COLLECTION OF CERTAINE PLACES OVT OF MAISTER IVELLES BOOKE CONTEINING HIS SERMON HIS answeres and Replyes to Doctor Cole in which he maketh his Chalenge avaunteth himselfe hoasteth of the assurance of his doctrine pretendeth and lowdely
crucified And such maner bloud was at his passion shedde foorth of his body in sighte of them which were then present But after that Christ rose againe from the deade his body from that tyme forward euer remaineth immortall and liuely in dāger no more of any infirmitie or suffering much lesse of death but is become by diuine giftes and endowmētes a spirituall and a diuine body as to whom the godhed hath communicated diuine and godly properties and excellencies that ben aboue all mannes capacitie of vnderstanding This fleshe and body thus considered which sundry doctours call corpus spirituale deificatum a spirituall and deified body is geuen to vs in the blessed sacrament This is the doctrine of the church vttered by S. Hierome in his commentaries vppon th'Epistle to the Ephesians where he hath these wordes Lib. 1. ca. 1. Dupliciter verò sanguis caro intelligitur vel spiritualis illa atque diuina de qua ipse dixit Caro mea vere est cibus sanguis meus verè est potus Et nisi manducaueritis carnē meam sanguinem meum biberitis non habebitis vitam aeternam vel caro quae crucifixa est sanguis qui militis effusus est lancea that is The bloud and fleshe of Christ is vnderstanded two waies either that it is that spiritual and diuine fleshe of which he spake him selfe My fleshe is verely meate and my bloud is verely drinke And excepte ye eate my fleshe and drinke my bloud ye shall not haue lyfe in you Or that fleshe which was crucified and that bloud which was shedde by pearcing of the souldiers speare And to the intent a man shuld not take this differēce according to the substance of Christes fleshe and bloud but according to the qualitie onely S. Hierome bringeth a similitude of our fleshe as of which it hath ben in double respecte sayde Iuxta hanc diuisionem in sanctis etiam diuersitas sanguinis carnis accipitur vt alia sit caro quae visura est salutare Dei Luc. 3. alia caro sanguis quae regnum Dei nō queant possidere 1. Cor. 15. According to this diuision diuersitie of bloud and fleshe is to be vnderstanded in sainctes also so as there is one fleshe which shal see the saluacion of God and an other fleshe and bloud which may not possesse the kingdom of God Which two states of fleshe and bloud seme as it appeareth to the vnlearned quite contrarie But Saint Paul dissolueth this doubte in the fiftenth chapter of his first epistle to the Corinthians saying that fleshe of such sorte as we beare about vs in this lyfe earthly mortal fraile and bourthenouse to the soule can not possesse the kingdom of God because corruption shal not possesse incorruption But after resurrection we shal haue a spirituall gloriouse incorruptible and immortall flesh and like in figure to the gloriouse body of Christ as S. Paul sayeth This corruptible body must putte on incorruption and this mortall immortalitie Then such fleshe or our fleshe of that maner and sorte shall possesse the kingdom of God and shal beholde God him selfe And yet our fleshe now corruptible and then incorruptible is but one fleshe in substāce but diuerse in qualitie and propertie Euen so it is to be thought of our lordes fleshe as is afore sayde The due weghing of this differēce geueth much light to this matter and ought to staye many horrible blasphemies wickedly vttered against this most blessed Sacrament Now whereas M. Iuell denyeth that Christen people were of olde tyme taught to beleue that Christes body is really substantially corporally carnally or naturally in the Sacrament I doo plainely affirme the cōtrarie Yet I acknowledge that the learned fathers which haue so taught would not thereby seme to make it here outwardly sensible or perceptible Hom. 83. in Matt 60 ad popul Antiochen For they confesse all with Saint Chrysostome that the thing which is here geuen vs is not sensible but that vnder visible signes inuisible thinges be delyuered vnto vs. But they thought good to vse the aforesayed termes to put awaye all doubte of the being of his very body in these holy mysteries and to exclude the onely imagination phantasie figure signe token vertue or signification there of For in such wise the Sacramentaries haue vttered their doctrine in this pointe as they may seme by their manner of speaking and wryting here to represent our lordes body onely in deede being absent as kinges oftentymes are represented in a Tragedie or meane persones in a Comedie Verely the maner and waye by which it is here present and geuen to vs and receiued of vs is secrete not humaine ne naturall true for all that And we doo not atteine it by sense reason or nature but by faith For which cause we doo not ouer basely consyder and attende the visible elementes but as we are taught by the councell of Nice lifting vp our mynde and spirite we beholde by faith on that holy table put and layde so for the better signification of the real presence their terme sowndeth the Lambe of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taketh awaye the synnes of the worlde And here saye they we receiue his pretiouse body and bloude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye verely and in deede which is no other wise nor lesse then this terme really importeth And touching these termes fyrst Verely or which is all one Really and substantially me thinketh M. Iuell shuld beare the more with vs for vse of the same sith that Bucer him selfe one of the greatest learned men of that syde hath allowed them yea and that after much writing against Luther in defēce of Zuinglius and Oecolampadius by him set forth and after that he had assured him selfe of the truth in this article by diuine inspiration as most constantly he affirmeth with these wordes In responsione ad Lutherū Haec non dubitamus diuinitus nobis per scripturam reuelata de hoc sacramento We doubte not sayeth he but these thinges concerning this sacramēt be reueled vnto vs from god and by the scripture If you demaunde where this may be fownde in the actes of a Councell holden betwen the Lutheranes and Zuinglianes for this very purpose in Martine Luthers house at Wittenberg in the yere of our lord 1536. you shal fynde these wordes Audiuimus D. Bucerum explicantem suam sententiam de Sacramento corporis sanguinis Domini hoc modo Cum pane vino verè substantialiter adest exhibetur sumitur corpus Christi sanguis Et sacramentali vnione panis est corpus Christi porrecto pane verè adest verè exhibetur corpus Christi We haue heard M. Bucer declare his mynde touching the sacrament of the body and bloud of our Lord in this sorte With the bread and wyne the body of Christ and his bloud is present exhibited and receiued
in the stalle and hauing takeÌ„ a long iourney being bothe wicked and aliantes with very great feare and trembling adored him Wherefore let vs folowe at least those aliants vs I saye that are citizens of heauen For they whereas they sawe but that stalle and cabben onely and none of all the thinges thou seest nowe came notwithstaÌ„ding with the greatest reuereÌ„ce and feare that was possible But thou seest it not in a stalle of beastes but on the aulter not a woman to holde it in her armes but a priest present and the holy ghoste plentyfully spredde vpon the sacrifice This father in his Masse maketh a prayer in presence of the blessed Sacrament almost with the same wordes that S. Basile did AtteÌ„de domine Iesu Christe Deus noster etc. Looke vpon vs o lord Iesus Christ our God from thy holy habitacle and from the throne of the glory of thy kingdom and come to sanctifie vs who sittest on high with the father and art here inuisibly with vs and make vs worthy by thy mighty haÌ„de that we may be partakers of thy vnspotted body and pretiouse bloude and through vs all the people In the same Chrysostomes liturgie or Masse a most euident testimonie of adoration of the SacrameÌ„t is thus vttered Sacerdos adorat et diaconus in eo in quo est loco ter secretò diceÌ„tes Deus propitius esto etc. The priest adoreth and the deacon likewise in the place he standeth in saying three tymes secretly God be mercifull to me a synner So the people and likewise all make their adoration deuoutely and reuerently In the same father is an other prayer which the greke priestes doo vse to this daye at their adoration of Christes body in the Sacrament and it is expressed in these wordes Domine non sum dignus etc. Lord I am not worthy that thou enter vnder the filthy roofe of my soule But as thou tookest in good parte to lye in the denne and stall of brute beastes and in the house of Simon the leprouse receiuedst also a harlot and a synner like me comming vnto thee vouchesafe also to enter into the stalle of my soule voyde of reason and into my fylthy body being dead and leprouse And as thou dydst not abhorre the fowle mowth of a harlot kissing thyne vndefyled feete So my lord God abhorre not me though a synner but vouchesafe of thy goodnesse and benignitie that I maye be made partaker of thy most holy body and bloude S. Ambrose after long serche and discussion De spiritâ— sancto li. 3. cap. 12. Psal 96. how that saying of the prophete might be vnderstanded Adore and worship ye his footestoole because it is holy At length concludeth so as by the footestoole he vnderstandeth the earth because it is written Esa 66. Heauen is my seate and the earth is my footestoole And because the earth is not to be adored for that it is a creature by this earth he vnderstaÌ„deth that earth which our lord Iesus tooke in the assumption of his fleshe of the virgine Marye and hereupon he vttereth those plaine wordes for testimonie of the adoration Iraque per scabellum terra intelligitur per terraÌ„ autem caro Christi quam hodie quoque in mysterijs adoramus quam Apostoli in domino Iesu adorarunt And thus by the footestoole earth may be vnderstanded and by earth the fleshe of Christ which euen now adayes also we adore in the mysteries and the Apostles adored in our lord Iesus S. Augustines learned handling of this place of the psalme adore ye his footestoole because it is holy maketh so euidently for this purpose that of all other auctorities which in great number might be brought for prouse of the same it ought least to be omitted The place being long I will recite it in English onely His wordes be these Adore ye his footestoole In Psal 98 because it is holy See ye brethren what that is he byddeth vs to adore â—sa 66. In an other place the scripture sayeth heaueÌ„ is my seate and the earth is my footestoole What doth he then bydde vs adore and worship the earth because he sayde in an other place that it is the footestoole of God And how shall we adore the earth whereas the scripture sayeth plainely Deut. 6.10 Thou shalt adore thy lord thy God and here he sayeth adore ye his footestoole But he expouÌ„deth to me what his footestoole is Matth. 4. and sayeth And the earth is my footestoole I am made doubtefull afrayed I am to adore the earth least he damne me that made heauen and earth Againe I am afrayed not to adore the footestoole of my lord because the Psalme sayeth to me Adore ye his footestoole I seeke what thing is his footestoole and the scripture telleth me The earth is my footestoole Being thus wauering I tourne me to Christ because him I seeke here and I fynde how without impietie the earth may be adored For he tooke of earth earth because fleshe is of earth and of the fleshe of Marye he tooke fleshe And because he walked here in fleshe and that very fleshe he gaue vs to eate to Saluation and no man eateth that fleshe excepte first he adore it it is fownde out how such a footestoole of our lord may be adored and how we not onely synne not by adoring but synne by not adoring Doth not the fleshe quicken and geue lyfe Our lord him selfe sayde when he spake of the commendation it selfe of that earth Ioan. 6. it is the spirite that quikneth but the fleshe profiteth nothing Therfore when thou bowest thy selfe and fallest downe to euery such earth beholde it not as earth but that holy one whose footestoole it is that thou doest adore for because of him thow doest adore And therefore here he added Adore ye his footestoole because it is holy Who is holy he for whose loue thou adorest his footestoole And when thou adorest him remaine not by cogitation in fleshe that thou be not quikned of the spirite For the spirite sayeth he quikneth and the fleshe profiteth nothing And then when our lord commended this vnto vs he had spoken of his fleshe and had sayde Excepte a man eate my fleshe he shall not haue in him lyfe euerlastyng Againe S. Augustine sheweth the maner and custome of his tyme touching the adoration of Christ in the Sacrament writing thus ad Honoratum Epist 120. cap. 21. vpon the verse of the xxj psalme Edent pauperes saturabuntur that is the poore shall eate and be filled and vpon that other Manducauerunt adorauerunt omnes diuites terrae all the riche of the earth haue eaten and adored It is not without cause sayeth he that the riche and the poore be so distincted that of the poore it was sayde before the poore shall eate and be fylled and here of the riche they haue eaten and adored all that be the riche of the earth For they haue beÌ„ brought to
Pictura loquēs poema tacēs and the worke of payneters a stille poetrie And thus the vse and profite of writing and of pictures is one For thinges that be read when as they come to our eares then we conueigh them ouer to the mynde and the thinges that we beholde in pictures with our eyes the same also doo we imbrace in our mynde And so by these two reading and painting we acheue one like benefite of knowledge The second cause of the vse of Images is the styrring of our myndes to all godlynes For whereas the affecte and desyre of man is heauy and dull in diuine and spirituall thinges Sapient 9 because the body that is corruptible weigheth downe the mynde when it is set forth before our eyes by images what Christ hath done for vs and what the Sainctes haue done for Christ then it is quickened and moued to the like will of doing and suffering and to all endeuour of holy and vertuouse life As when we heare apte and fitte wordes vttered in a sermon or an oration so when we beholde lookes and gestures liuely expressed in images we are moued to pitie to weeping to ioye and to other affectes Wherein verely it hath alwayes ben thought that paineters haue had no lesse grace then either oratours or poetes Who listeth to see examples hereof he may peruse the second Nicene councell Action 4. where he shall fynde among other most notable thinges concerning this point one of sainct Euphemia the martyr an other of Abraham sacrificing his sonne Isaac worthy of euerlasting memorie that of Asterius the holy bisshop this of Gregory Nyssene very elegantly described Virgil maketh Aeneas to weepe to hope for better fortune to gather courage of mynde to take good aduise and order for redresse and helpe of his great calamities by occasion of beholding a painters worke at Carthago wherein the bataile of Troye was expressed Which that wise poete would not haue done were not that pictures haue great force to moue mennes hartes Ouide likewise in the epistle of Laodamia to Protesilaus her husband being forth at warres maketh her so to write of his image which she had caused to be made of waxe for her conforte in his absence as it may well appeare that images haue a meruelouse power to stirre vehement affectes and to represent thinges absent as though in maner they were present in the myndes of the beholders Among all other examples for this purpose that semeth to me most notable which Appianus writeth of C. Iulius Caesar lib. 2. de bellis ciuilib After that Caesar had ben murdered of the Senatours in the counsaile house one of his frēdes to shewe the crueltie of the facte to the people layed Caesars bedde in the open market place and tooke forth of it his image made of waxe which represented three and twenty woondes after a beastly sorte stabde in to his face and all the reste of his body yet gaping and as it were freshe bleeding Whith which shewe he styrred the people to more wrath and rage then he could haue done with any oration or gesture Which was declared forth with For as sone as the people sawe it not able to beare their griefe nor staye their furie any lenger wrought great and straunge cruelties against them that were fownde to haue committed that murder The third cause why images haue ben set vp in Churches is the keping of thinges in memorie necessary to our saluation For when we cast our eyes on them our memorie which otherwise is fraile and weake gathereth together and embraceth the benefites and merites of our Sauiour Christ and the vertuouse examples of sainctes which we ought to folowe that if we bee such as they were we may by gods grace through Christ atteine the blysse they be in and with thē enioye lyfe euerlasting And verely they that haue images in regard and reuerēce must be so mynded as they beholde not onely the thinges by them represented but also performe the same in dede with most diligent imitation And now we are come to declare how Images maye he worshipped and honoured without any offence Hovv images may be vvorshipped vvithout offence That godly worship which cōsisteth in spirite and truth inwardly and is declared by signes outwardy in recongnizing the supreme dominion which properly of the diuines is called Latria is deferred onely to the blessed Trinitie As for the holy images to them we doo not attribute that worship at all but an inferiour reuerence or adoration for so it is named Which is nothing elles but a recognizing of some vertue or excellencie protested by outward signe as reuerent kissing bowing downe kneeling and such the like honour Which kynde of adoration or worship we fynde in the scriptures oftentymes geuen to creatures The whole acte whereof is notwithstanding referred not to the images principally but to the thinges by them represented as being the true and proper obiectes of such worship For although the honour of an image passeth ouer to the originall or first sampler which the learned call archetypum as S. Basile teacheth Li. ad Amphiloch cap. 18. yet that high worship called Latria belongeth onely to the blessed Trinitie and not to the reuerent images least we shuld seme to be worshippers of creatures and of matters as of golde syluer stones woodde and of such other the like thinges For we adore not images as God In questionib ad Antiochū Principē sayeth Athanasius neither in them doo we put hope of our saluatiō ne to them doo we geue godly seruice or worship for so dyd the gentiles but by such adoration or reuerence we declare onely a certaine affection and loue which we beare toward the originalles And therfore if it happen their figure and shape to be defaced and vndone we let not to burne the stockes as very woodde and being of other stuffe to conuert the same to any vse it maye serue best for S. Gregory praysing much one Secundinus for that he desyred the Image of our Sauiour to be sent vnto him to th'entent by hauing his image before his eyes he might the more be stirred to loue him in his hart after a fewe wordes vttered in this sense he sayeth further We knowe thou demaundest not the image of our Sauiour to th'entent to worship it as God but for the remembrance of the sonne of God that thou mightest be enkendled with the loue of him whose image thou desyrest to beholde And verely we fall not downe before it as before God But we adore and worship him whom through occasion of the image we remember either borne or done to death for vs or sitting in his throne And whiles we reduce the sonne of God to our memorie by the picture no lesse then by writing it bryngeth either gladnes to our mynde by reason of his Resurrection or confort by reason of his Passion And if men praye kneelyng before any image or triumphant signe of the holy
and marked them selues with the same The second were such as notwithstanding they had ben christened yet for the inconstancie of their mynde were vexed with vncleane sprites The third sorte were they who for their synnes committed had not yet made an ende of doing their open penaunce All these were iudged by the gouernoures of the churche at the begynning vnworthy to be present at these holy mysteries Now if this great reuerence towardes the ho y thinges in them was iustly praised the admitting of all sortes of people not onely to be present and to beholde the same but also to heare and vnderstande the wordes of consecration that hath thus allwaies ben honoured with silence and secretnes can not seme to wise zelouse and godly men a thing commendable specially in these tymes in which the holy Christen discipline of the churche is loosed and vtterly shaken of and no difference nor accompte of any diuersitie made betwen the perfite and godly people and them that ought to doo open penaunce that be possessed with deuilles and be infamouse for heynouse and notoriouse crimes committed Where as in olde tymes when by holesom discipline the faithfull people were kepte in godly awe and obedience that prayer also which was sayde ouer the oblation before consecration was pronounced closely and in silence and therefore it was called of the latines secreta of the Grekes mystica oratio meaning thereby that it ought not to be vttered openly and made common Iuell Or that the priest had then authoritie to offer vp Christ vnto his father Of the priestes auctoritie to offer vp Christ to his father ARTICLE XVII Threefold oblation of Christ CHRIST is offered vp to his father after three maners figuratiuely truly with bloud shedding and sacramentally or mystically In figure or signification he was offered in the sacrifices made to God bothe in the tyme of the lawe of nature and also in the tyme of the lawe written And therefore Saint Iohn calleth Christ the lambe which was killed from the begynning of the world meaning in figure The sacrifices of Abel Agnus occilus est ab origine mudi Apoca. 13. Heb. 10. Lib. 6. ca. 5 Noe and Abraham and all those of the people of Israel commaunded by the lawe of Moses figured and signified Christ For which respecte chiefly the law is reported of Saint Paul to haue the shadowe of the good thinges to come S. Augustine writing against Faustus the heretike sayeth Testamenti veteris sacrificia omnia multis varijs modis vnum sacrificium cuius nunc memoriam celebramus significauerunt All the sacrifices of th' olde testament signified by many and sundry waies this one sacrifice whose memorie we doo now celebrate And in an other place he sayeth De fide ad Petrū diaconum cap. 16. that in those fleshely sacrifices there was a signification of Christes fleshe which he shuld offer for synnes and of his bloude which he shuld shedde for the remission of our synnes Truly and with bloude shedding Christ was offered on the Crosse in his owne persone where of S. Paul sayeth Christ gaue him selfe for vs Tit. 2. Ephes 5. that he myght redeme vs from all iniquitie And againe Christ hath loued vs and hath delyuered him selfe for vs an oblation and sacrifice to God into a swete sauour Sacramentally or in mysterie Christ is offered vp to his father in the dayly sacrifice of the churche vnder the forme of breade and wine truly and in dede not in respecte of the maner of offering but in respecte of his very body and bloude really that is in dede present as it hath ben sufficiently proued here before The two first maners of the offering of Christ our aduersaries acknowledge and cōfesse The third they denye vtterly And so they robbe the churche of the greatest treasure it hath or may haue the body and bloude of our Sauiour Christ once offered vpon the crosse with painefull suffering for our redemption and now daily offered in the blessed Sacrament in remembraunce For which we haue so many proufes as for no one point of our Christen religion moe And herein I am more encombred with store then straighted with lacke and doubte more what I may leaue then what I may take Wherefor thinking it shall appeare to the wise more skylle to shewe discretion in the choise of places rather then learning in recitall of number thoug we are ouer peartely thereto prouoked by M. Iuelles vaunting and insolent chalenge I intend herein to be shorte verely shorter then so large a matter requireth and to bring for proufe a fewe such autorities I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The scripture it selfe ministring euident proufe for the oblation of Christ to his father by the priestes of the newe testament in the Institution of this holy Sacrament in the figure of Melchisedech and in the prophecie of Malachie the prophete the autorities of the fathers neded not to be alleged were not the same scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a cōtrary sense to the horrible seducing of the vnlearned For where as the holy Euangelistes reporte that Christ at his last supper tooke breade gaue thankes brake it and sayde this is my body wich is geuen for you Luc. 22. Againe this is my bloude wich is shedde for you in remission of synnes By these wordes being wordes of sacrificing and offering they shewe and set forth an oblation in acte and dede though the terme it selfe of oblation or sacrifice be not expressed Albe it to some of excellent knowledge datur here sowndeth no lesse then offertur or immolatur that is to saye is offered or sacrificed specially the additiō pro vobis withall cōsydered For if Christ sayde truly as he is truth it selfe and guile was neuer fownde in his mowth then was his body presently geuen and for vs geuen at the tyme he spake the wordes that is at his supper For he sayde datur is geuen not dabitur shall be geuen And likewise was his bloude shedde in remissiō of synnes at the tyme of that supper for the texte hath funditur is shedde But the geuing of his body for vs and the shedding of his bloud in remissiō of synnes is an oblatiō of the same ergo Christ offered his body and bloude at the supper And thus datur signifieth here as much as offertur Now this being true that our lord offered him selfe vnto his father at his last supper hauing geuen cōmaundement to his Apostles to doo the same that he there dyd whō then he ordeined priestes of the newe testament saying doo this in my remembraunce as Clement doth plainely shewe lib. 8. Apostolicarum cōstitut cap. vltimo the same charge perteining no lesse to the priestes that be now the successours of the Apostles in this behalfe then to