vs either what or whereof For ther is an holy adminstratioÌ„ of al the seueÌ„ sacrameÌ„ts aÌ„d in other things also which the church obserueth as halowiÌ„g of churches of paschal taper of palma of asshes aÌ„d in buâ—iyng of the dead But the decre is referred to the holy oblation or sacrifice the truth of which as ye wil not beleue so the very sâ—uÌ„d of the word ye caÌ„ not wel abide SecoÌ„dly th' emperor speketh not of som fruit as you say as though no ê“fit câ—me of th' oblation if the priest spake not aloud but of more deuotioÌ„ to be stirred therby GeuiÌ„g vs to vnderstaÌ„d that al is not lost though nothiÌ„g be hard but somwhat is won wheÌ„ the sense is more stirred Thirdly your surmise that we therfore speke with a holow voice lest the peple shuld vnderstaÌ„d vs is vnsensible For neither the clergy shuld lese any thiÌ„g if the people were learned Nor the people should vnderstaÌ„d much spake thei latin neuer so loud And heretiks wold vtter the secrets of our seruice were we neuer so warie And no charitable man will suspecte it of the whole Church that they enuie the peoples commoditie Then as for mumbling vp the Seruice the Catholikes doe in theyr most chiefest Churches sing and saie more distinctly and treatably then anie protestantes doe And I feare if Seruice were so songe in England as the Dominicans Augustines Franciscanes and Carthusians doe vse many of the moste feruente in sprite would complaine vppon the leisure and treatablenes that were taken in it Fourthely the Latine is no strange or barbarouse tongue as being the most coÌ„mon in this west parte of the world and one of the three principall and lerned tongues Pope Iulius doth euidently forbyd Apolog. that a Priest in ministring the Communion should dippe the bread in the cup. These men contrary to Pope Iulius decree diuide the bread and dyppe it in the wine He doth it so euidently Confut. 243. that it is not at all to be seen in his decree Shewe it that he forbiddeth the Priest to dippe the bread in the Cuppe as we vse in our mysteries and ye shal be honest meÌ„ But he speaketh De coÌ„sec distin 2. cuÌ„omne not of the maner of the Priestes vsing or receiuing the Sacrament but only of ministring of the hoste dipped in the blud vnto the peple which neither at this daie is allowed You must serue vs no more with suche soppes dipped in lies Pope Clement saieth Apolog. it is not lawfull for a Bishop to deale with both swords For if thou wilt haue both saith he thou shalt deceaue both thy selfe and those that obey thee Now a daies the Pope chalengeth both swordes and vseth them both Wherefore it ought to seeme lesse maruail if that haue folowed which ClemeÌ„t saieth that is that he hath deceaued both his owne selfe and those which haue geuen eare vnto him It is not laufull for you so desperatly to make lies Con. 245 For how is not this desperatly done to say that of any man which 〈◊〉 not be proued by him The Pope sayeth Si mundialibus curis fueris occupatus if thou be occupied in worldly cares And the Apologie maketh him to say 〈◊〉 vtrumque habere vis if thou wilt haue both swordes If Cura signify a sword and mundialis signifie two Or if Occupari curis be to occupi two swords then hath the Apologie geuen a greate blowe to the Papistes But whereas no such construction can be made it hath fought in this place not only without 〈◊〉 sworde but also without a scabberd because there is no such word in Pope ClemeÌ„t in which they maie put anie of the two swordes that they drawe out of his testimonie Nazianzen pronouÌ„ced openly yâ— he neuer had seen any good end of any couÌ„cel Apolog. He spake of the prouincial Councels And he spake also of his owne time Confut. 278. iâ— which heretikes did commonly deceaue priÌ„ces aÌ„d by force set vp their new deuices But he was not so vnwise as to mislike with Generall Councels or to geaue an example to the posteritie of extreme and vnreasonable disobedience In old time when the Church of God if we wil compare it with their Church was very wel gouerned Apolog. both elders DeacoÌ„s as saieth CypriaÌ„ certaine also of the common people were called vnto Councelles and made acquainted with ecclesiasticall matters What were these certain of the people whoÌ„ ye would proue by S. CypriaÌ„ to haue ben called to CouÌ„cels By this word certaine you signifie that there was an order takeÌ„ who should come who should not come And you make your Reader to coÌ„ceiue that out of the coÌ„mon people som were chosen which should be present at CouÌ„cels as though that had bene materiall in the Primitiue Church But S. CypriaÌ„ saith no such thing that any at al of the people Cypr. in Sententiis Con. CarthagineÌ„sis were called to the Councell but only this that when manie Byshopes at the first daye of September were assembled together at Crathage with their Priestes and Deacons the most part of the people were also present But who sent 〈◊〉 them Or who thought theyr presence necessary or how make you the presence of the most parte to be a calling oâ— certeine of the people By like reason you might say that in al causes where either a spiritual or temporal lorde is examined the people are called to the hearing of it because they are very prone to vnderstand newes and are not forbyddeâ—â— to stand by and here what is done in open Courte At the commyng of Christ Apolog. of God his worde of the ecclesiastical doctrine and of the ful destruction of Niniue and of that most beautiful harlotte then shal the people which heretofore had ben cast in a â—raunce vnder theyr masters be raised vp and shal make haste to goe to the mountaines of Scripture I note Confut. .331 in this testimony of S. Hierom your lieing spritâ— and sprity she spite For whereas he speaketh not of the Church of Rome but of the vniuersall state of the world which is signified by Niniue and whereas you care not what come of the world so that the church of Rome may be defaced of that which was but one in S. Hierome you haue made two things and turne that one which is altogeather of your owne making to the setting furth of your procedinges For S. Hierom speaketh of the destruction of Niniue In com in Nah. cap. 3 â–ª speciosissimae quondaÌ„ meritricis of Niniue which was once a most beautiful haâ—lot and you make him to speake of Niniue speciosissimae meretricis of Niniue aÌ„d the most beautiful harlot as though that Niniue were one thing and the beutiful harlot were an other Yet because this was not plaine enough for your purpose you geue S. Hierome the spirite of prophesie And verely you thinke he ment to foretell of
body of Christ is yâ— dead â—â—rcas we our selues must be yâ— Egles â—eaning therby that we must flie high if 〈◊〉 wil come to the bodie of Christ. We must flie high in deede Confutation 109. which is 〈◊〉 Chrysostome him selfe expoundeth it â—o haue nothing to do with the earth In 1. Cor. cap. 10. Ho. 24. neither to be drawen dounwarde to â—ase thinges And againe wype awaie saieth he al filth froÌ„ thy soul prepare thy mind to receiue these mysteries Noâ—e the worde mysteries and marke that he dothe not meane fleeing vp by faith vnto heauen in which place onlie ye would haue Christs body to be but rather a fleyng by deuotion and good mind to the Aultar here beneth on earth where the body of whiche he speaketh doth lie He flieth high which coÌ„temneth the Iudgement of his owne senses which subdueth his reason to Faith whiche despiseth the thinges that the worlde estemeth highlie whiche conformeth his life to the life of Christ which prepareth him self to the mysteries No doubt but we must flee high not chaunging of place but coÌ„ditions not by only coÌ„ceiuing of Christ that he is our Mediatour in heaun but also beleuing of Christ that by his body he worketh our saluatioÌ„ in earth hat by spiritual imaginatioÌ„ to fede on his body at his fathers haÌ„d al aboue but with faithful aÌ„d huÌ„ble deuotioÌ„ to receiue his real body at the priests haÌ„d here beneth not by light esteming of the sacrameÌ„t as though ther were no real presence but by diligeÌ„t preparing of our selues towards it as conteining the body of God our Sauiour Of which two kinds ye chuse the first with refusal of the secoÌ„d aÌ„d would haue your reader or herer beleue that he must not looke to haue the naturall sleash of Christ in the mysteries on the altar nor beleue any traÌ„substaÌ„tion nor make any adoration for then we should haue Christ within our sight our reach our body and haue our maker pÌ„sent amoÌ„g vs in earth aÌ„d this wil not stand say you then with the fleing high of which ChrysostoÌ„ speaketh But because you abuse S. Chrysostom herein therfore I tel you of it aÌ„d bid you â—emeÌ„bre that the high fleing of whiche he speketh is to be referred vnto the forsaking of earthly vile aÌ„d base maners aÌ„d not to the drawing away of our mind froÌ„ the beliefe and reuereÌ„ce of the mysteries For thus he expouÌ„deth our fleing high If the kinges child araied in purple aÌ„d diademe were deliuered vnto thee to beare woldest thou not cast doun on the grouÌ„d al that thou holdest and receiue him But now wheÌ„ thou receiuest not the Kings child but the only begotteÌ„ Sonne of God Chrysost in 1. Cor. cap. 10. HoÌ„ 24. tel me I praye the art not afraid And doest thou not cast away al loue of worldly thiÌ„gs aÌ„d garnish thyself with him oÌ„ly but doest thou loke doun on th' earth Art thou yet in loue of thy mony art thou yet geueÌ„ to the earth If it be so what forgeuenes what excuse shalt thou find And of real preseÌ„ce he writeth thê° that we haue in earth that very body which was nayled beaten which was noâ— ouercome by death which the SonÌ„e seeing crucified tourned awaye hiâ— beames for which the veile of thâ— Temple was rent a sunder stones anâ— all the earth quaked the bodye that was made al bloody and being thruâ—â— in with a speare powred forth fountaines of blood and water healthfulâ— to all the worlde You therefore arâ— much deceiued and haue greatly misse-vsed S. Chrysostome by fleeing so high that ye see not his plaine Text and meaning How shall I holde him saieth Aâ—gustine which is absent Apolog â–ª How shall 〈◊〉 reach my hand vp to heauen In Ioan. Tract 50. to lay 〈◊〉 vpon him that sitteth there He aunswereth Reach thither thy faith and thoâ— hast laied holde on him He speaketh not in that place Confut. â—â—0 to thâ— faithfull about their receiuing of Christ â–ª but to Iewes which beleue not in Christ. And them he teacheth not to seeke 〈◊〉 Christ as theyr fathers did which was to kyll him but as the faithfull doe â—hich is to keepe him But howe maie â—ne keepe him excepte he take him Or how maie one take him except he come to him Or how maie one come to hym which is in heaueÌ„ so far from him Mary sayth S. Austine reach furth thy faith and thou hast hold of him Thy father 's held him in fleash holde thou him in hart for Christ absent is also present Vpon which place I would note for my owne parte that he sayth not reach thither thy faith but mitte fidem reach furth or put furth thy faith For this miâ—chiefe maie come to the reader of this word Thither that taking S. Austine to speake ther to theÌ„ that alredy haue faith aÌ„d beleuing his words in that place to ê‘teine to the questioÌ„ of the SacrameÌ„t he coÌ„cludeth straitway that Christs true aÌ„d reall body must not be sought for in the mysteries vpoÌ„ the altar because S. Austin biddeth vs reach our faith thither that is to heaueÌ„ Yet the place is neither referred to ê‘fect Christians but only to Iewes neither doth it specifie reaching hither or thither but only requireth plainâ— geauing of faith Yea ther is so great oddes betweÌ„ S. Austin as he is in his own worke and as he is made to staÌ„d in the Apologie that the worde thither which the Apologie so gladly reporteth is expressly refused of S. Austin For to the Iewes questioÌ„ asking how he might reach to heauen and take hold of Christ he answereth put furth faith and thou hast hold of him and addeth after a fewe wordes this cause For Christ absent is present As if he should say wheÌ„ I bid thee ó Iewe to apprehend Christ which is in heaueÌ„ I require faith of thee and doe not bind Christ to a certain coÌ„passe aÌ„d circuit nor make it nedefull for thee to clime vp to heauen For Christ as comprehended by faith is iâ— earth as wel as in heaueÌ„ and thinke noâ— therfore of chainging of place but chaynging of hart knowing that by faith Christ is in mens hartes and is continually here to them that wil beleue in him As touching the multitude of vaine superstitious Ceremonies Apolog. we knowe that Augustine did greuously complaine of them in his owne tyme. What saied he of them Confut. Howe sore did he complaine What one example did he bring of them that you might gheasse the Ceremonies which you haue abrogated to be of like sorte with those of which he complained Why make ye the Reader to suppose or beleue that S. Augustin did loue as fewe ceremonies as ye doe Or why teach you him not out of S. Austin how to discerne what is vain what is fructful Let the truth be opened and your vanitie wil sone appeare S. Augustine doth so greuouslie complaine and he is so
nor purgatories nor pardons An instance in anie one of these u sufficient to proue you a lyer And therefore to let passe Asia Syria Assyria and Armenia countries too far to goe vnto and see whether we say true or no In Venis at this day in the Greeke Church the priest receiueth alone at the altar which is by your interpretion to saie a priuate Masse and of this you mai be fully perswaded if because ye mistrust the Catholiks reporte which haue seen it you wil but aske of the Reuerent Father Shire or some of your owne Merchantes whiche haue trauailed thither or send some letter of yours by theyr frendeship to anie false ChristiaÌ„ and faithful brother ther to knowe whether you haue not spoken more than you are able to proue We turne yâ— scriptures into al toÌ„gues Apolog. they scante suffer them to be had abroad in anie tongue Haue ye turned them yet into welsh and Irishe Confut. but for lieing vpon yourselfe I leaue you to your selfe CoÌ„cerning the Catholikes if your saying be true who then maintaineth the Hebrue Readers of the old testament in Rome the expounding the same in latin in euerie Catholike Vniuersitie the open selling of Bibles Hebrue Greek and Latinâ— in al Printers shoppes the continual reading of Scriptures in Monasteryes not only in opeÌ„ Church and secrete Celle but eueÌ„ in the Refectories at diner and supper Who doe al this but Papistes Your lye therefore is verie notorious Peter verely whom the Pope hath oftence in hys mouth and more reuerently vseth to speake of Apolog. then he doth of Ihesu Christe dyd boldely stand against the holy Councell If ye loued Con. 274 either God or man so trulie and iustly as ye would be thought to doe it were impossible for you so suspitiousely to interprete the honour geauen to the Seruant to be a diminishing of the honor and reuerence due to his Master For the charitie of God the greater as it is in vs so it maketh vs to reioyse stil more and more the more that anie is praysed or remembred whom he fauoureth And to murmur grudge cast doune the heade or make a lippe at it when S. Peter or any other of the glorious and blessed in Heauen is dayly and reuerently spoken of what is it els but malitiously or blindelie to thinke that S. Peter hath alreadie honour inough or rather to much seruice done vnto him and that God him selfe is like to fare the worse if his Sainctes be continuallie magnified On the other side 1. Cor. â—â— concerning our neighbour Charitie being patient gentill not suspitious c. howe might a man full of spirite excepte it be of the hotte sprite of Hel iudge by a mans reuerent speaking of S. Peter that he would not speake so reuerentelie of Ihesus Christe Besides this ye whiche lyue in England and make suche reportes of the Pope whose abode is in Rome being neither of priuie chamber nor householde noâ— of the same Citie or Countrie with him howe can ye by anie likelyhode be other then false lyers in iudging so particularlie of his maâ—ers vntill ye bringe the Authonr of this your saying or light beleuers of tales when ye haue named the Authours Yet truly we do not despise councels Apolog. assemblies and conferences of Bishops and learned men neither haue we done that we haue done altogeather without Bishopes or without Councel The mater hath ben treated in open ParleameÌ„t with long consultation and before a notable Synode and Connocation Yeas Con. 275. altogether without Bishops and without a Councel For in that notable Parleament the first of our Soueraigne Lady that now is Quene in which that was don for you that was done ye could haue no Bishops in the plurall number to stand for you because ye had not so much as one in the Singular number Albeit afterward in dede one ye had and he being deceaued or ouercummed did beare with the procedinges more proprely then support them This is one Now as for the treating of the matter in open Parleament it was so open that your voices had no place in it This is an other Thirdly concerning the long consultation that was vsed the Parleament began after Christmas and without any greate arguing to or fro the maydenbill as it was called of the Princes Supremacie was readye to haue passed aboute the beginning of Lent Then stode one vp that spake against it with such libertie that he was examined vpon it and lost his owne libertie 30. dayes together and with such truth and grauitie that for so many daies after the matter also of the Supremacie was suppressed Yet about Easter for the worde head came in the word Gouernour And so was the Supremacye admitted when the Parleament so little thought of such a fetch that an earnest faâ—orer of the Gospel toke indignation at it and saied that if men were ashamed of the word it self head they should also refuse the Supremacie it selfe which was imported by it And cal you this a long consultation This is a third Last of all touching the notable Synod and coÌ„uocation it put vp to the ParleameÌ„t an expresse bil of informatioÌ„ against your procedinges So far of it was from helping you This is the fourth greate lye in this one little sentence of yours From which fowre if ye wil defende your selues by referring your meaning not to the first Parleament of the first yeare of Quene Elizabeth in which ye were Sirs out of office but vnto the other that folowed the Catholike Bishops now being safely kept in prison then as ye debate the poyse of your former 〈…〉 for al that ye doe augment 〈…〉 your foly For your mattâ—â—◠〈…〉 to passe for you in the first ParleameÌ„t in which none of you were pÌ„sent though the Parleament folowing had ben open the coÌ„sultation long the coÌ„uocation notable albeit this might be proued to be an open longe and notable lye yet note I praie you the folie and lie which in this sentence goe togeather For your maters being don to your hands in the first Parleament where no place was made for you it is a verie lye to saie We haue not done that we haue done altogeather without Bishoppes And the first Parleament seruing your purpose so fullie that ye needed not an other what wisedome was it to haue a longe consultation and notable Synode vppon that whiche was before concluded for you and by you was not to be remoued for all your notable conuocation Continuallie for the space of fyue hundred yeares Apolog. the Emperour alone appointed the Ecclesiastical assemblies Where beginne you to recken Con. 311. Three hundred yeares afâ—tr Christ there was no Emperour in the world openlie professing him selfe a Christian and yet Ecclesiasticall assemblies were apointed aÌ„d kepte in Hierusalem by the Apostles In Palestina when Victor was Pope At Rome by Fabian c. Then if ye will begyn at Constantin the first