euery day they would come Glad to receiue them on sondayes if not thâ—n yet thrise a yere once at the least or yf the people would neuer come shall their incredulitie make voyde the truth of God And maye not a priest enter in to the most holy places of Sancta Sanctorum excâ—pt the whole parish goe in together with hym Therfore grawnting that in the primityâ—e church when all Christians lyued so honestly in their common behauior as a few doe liue in these dayes in the monasteries they receiued dayliâ— throwgh the seruentnes of ther charitie it standeth yet with good reason that if none receiue now with the priest the seruice and sacrified which was in the primitiue church should neuer the lesse continew because the not receiuyng is imputable vnto the fault of the people but the order of seruice and sacrifice hath been receiued of Christ the Apostles and their successors And so M. Iuell yow nede not to cry owt with O Gregory O Augustine O Ierome O Chrisostome O Leo O Dionisie O Anacletus O Sixtus O Paul O Christ. as though they haue deceiued yow and tawght yow schismes and dâ—â—sions for yow saye if the people receiue not ther can be no masse at all and the fornamed saye according to the state of their tyme that yf the people wil not receiue they depart and geue place To denye obstinathe that yf a priest say masse and receiue alone it may be auayleable that is an heresie to exhort and persuade that the people prepare them selues to receiue daylie that is the doctors saying and here vnto agree the Catholikes And now we are come to the place where the preacher doth most dilate hym selfe with crakyng and lying with prouoking of others and enforcyng hym self so abundanthe that one would loke that he should bring sumwhat Yet he talketh so coÌ„fusely that I can not tel wherwith to begyn som thinges which he asketh deseruing no answer other thinges which he denyeth requiring whole treatises They haue saith he herm which is the matter of the priuate masse not one father not one doctor not one alowed example of the priâ—â—â—ue church to make for them I speke not this quod he in vehemencie of sprite or heate of talke but euen as before God in the way of simplicitie and truth and therfor once agayne I say that of all the wordes of the holy Scripture they haue not one Loe one wold think that the Catholikes did maynteyn a certen thing called a priuate masse in despyte and contempt of the layetie And that this priuate masse were such a thing as maketh or marreth owr religion for euer for which yet we can alleage no Scripture no example no councell no doctor no auncyent father But shal I answer breifly the church of Christ hath and knoweth no priuate masse and therfor to what purpose is it to requyre that she should proue it And although some masses are sayed in the mornyng some before the King and his Cownsell other before the coÌ„mons some where none will receiue other where a few are prepared therunto yet the masse is not diuided among them which haue lernyng into mornyng masse and hygh masse or royall masse and low masse or common masse and priuate masse as it were the proper distinct kyndes of masse or as heritâ—kes may be essentiallye diuided into Lutherans Zuinglians Anabaptistes and such like But as there is but one naturall Soon of God Ihesus Christ which toke flessh for mankynde and one oblation was offered by him once for all so there is but that one oblation which still contineweth and but one masse Further â–ª now yf any lerned man of all owr aduersaries or yf all the lerned men that be alyue be able to bring any one sufficient sentence owt of any olde Catholike doctor or father or general CouÌ„cell or holye Scriptures or any one example of the primitiue church The sentence is very long the conclusion is that yf we can bring any proufe agaynst them in a nombre of articles which he recyteth then will he yelde and subscribe vnto vs. A Godes name then what shall we proue Eyrst quod he that there was any priuate masse in the whole world at that tyme. No there was none then neither is there any now emong the Catholikes Or that there was any communion ministred vnto the people vnder one kinde Vnto this what yf I should answer no and say that vjC yeres after Christ the people receiued vnder both kiâ—des owr Catholike fayth is in no dawnger therby and we are not rebells or traytors to the ordenance of owr Sauior and the primitiue church For in a matter indifferent the church may folow what part shall please her and this receiuing in one or both kyndes is indifferent as concerning the layetie and this is so playne that owr aduersaâ—â—es doe coÌ„fesse it The right third Elias and restorer of the Ghospell M.D. Luther in a boke of his vnto the Bohemians Bycause in deed sayth he it were goodlye to vse both kindes and Christ hath commaunded in this poynt nothing as necessary it were better to folow peace and vnitie then to striue vpon the formes and kindes of receiuyng the sacrament Thus first theÌ„ could I answer safely inowgh but I will take an other way and proue by good auctoritie of fathers examples of antiquitie that within vjC yeares after Christ the sacrameÌ„t was receiued vnder one kynd Christ owr Sauior toke bread brake it and gaue it vnto the two disciples with whom he turned in at Emaus and before he did the like with any wyne euen in the very brekyng of the bread he vanysshed owt of their syght but that bread was his body as S. Augustine and Theophilact doe testifye therfore was there receiuyng of Christ his bodye vnder one kynd in the primitiue church I trust this testymonie be auncient inowgh Likewise in the .xx. of the actes of the Aposteles S. Paule the Christians came together vpoÌ„ a sonday to breake bread but there is no mention of wine ergo they did receiue vnder one kynde Yf yow deny the brekyng of bread to be takeÌ„ in that place for the sacrameÌ„t besydes that lerned fathers do so expownd it the tyme it selfe bycause it was the next day after the Saboth which is owâ— sonday doth make it lykely the latenesse of receiuing of it is a good argument therof also Bycawse yf they had com to supper they would haue tasted therof before midnyght but at midnyght the young man Eutichus fel downe from the vpper loft where S. Paule preached or talked to them and after that the Apostle had putt them in good comfort that he was not dead then loe he ascended agayne and brake bread and tasted it and so coÌ„tynued his talke vntill the morning So that the circuÌ„stance of the day which the Christians kept holy and the vnseasonablenes of the tyme to goe to
Martirs that the Christen people doe keepe the memories and commemoration of Martirs with a religiouse and deuoute solemnitie bothe to stir vp in them selues a folowing of them and also to be made partakers of their merites and to be holpen by their praiers But the practise of the primityue Church beinge euydent althowgh the cause of it were not knowen whi vse yow not in yowr communion an ordinarie inuocation of holie sainctes Now if in all other thinges no oddes betweene yow and the true church might be espied yet the praying for the dead was in the primityue church so laudable and in yowr religion it ys so hated that except before iudgemeÌ„t be geauen yow alter in that poynt yowr communion no reason can beare it to be Apostolike Consider by your selues S. Basiles and S. Chrisostomes masses whether peculiar and proper mention of the dead be not made in them to obtaine God his mercie for them Remember that S. Augustine desireth his brothers and fathers tho priestes which should reade of the death of his mother to pray for her at the altar And if you will be loth to turne to these places and to consider them accordinglie I will pardon you of that labor trusting that one testymonie will be sufficient vnto you which seeke nothing but trueth and are readie to folowe better councell The testymonie is Sainct Chrisostomes It hath not ben decreed for nought by the Apostles sayeth he that in the celebration of the venerable misteries a memorie should be made of them which haue departed hense For they knew that much vantage and profite did come herebie vnto them c. So manie poyntes therefore considered which we find vsed in the primityue churche and which we lament to see contemned in your vpstart church can you for shame of the world either not folow that if you know the state of it or if you doe know litle of it so boldlie compare your selues with it You say that whithout exception and authoritie to the contrarie you haue the same order and fasshion which was practised in the auncient church thorough Christendome and I doe shew you now half a skore of iust exceptions of noe small maters or hard to find but great and easie to be perceiued Who therefore might in this place and vantage against yow geue for God his sake which is trueth a iust and free sentence betweene vs and you Who might graunt forth inquisitors and Iudges to sitt vpon it which of vs two doth folowe the church and which of vs two doth belie her how long is it that men halt on both sides If our Lord be the God folow hym if Baal be folowe hym If Iuell say trueth lett the Catholikes contynue in their infamie if the Catholikes proue hym a lier goe vpright and halt not with a false legg This coÌ„munion of yowrs M. Iuell is no more lyke the masse office or seruice which the Catholikes vsed in the first fyue hundred yeares after Christ then a fowre crabb is lyke a sweete orenge But as some man might folishlie say of an other he is lyke King Arture the famouse bycause he sitteth at a rownd table or hath perchaunse some part of a gesture which as he hath readen in Chronicles becummed King Arture verie well whereas in all kynd of manlines he is more neerer a ducke then a duke so that I may be quietlie suffered to coÌ„pare thinges simple and temporall with those great matters and euerlasting these obscure Protestantes bycause they presume all of them to receiue vnder both kyndes as Christ did vnto his Apostles onely deliuer them both as teaching them how to celebrate that daylie sacrifice and bicause they will not receaue except they be a company of them together loe say they we be the folowers of Christ and his Apostles and of the primitiue church as far as fiue hundred yeres goe for there we leaue them and we haue the light of the Ghospell after so long a night of nine hundred yeres and more and our ordre of the holy communion is the same which Christ deliuered o good brothers and the Apostles receaued and the Doctors and Fathers continewed without any exception which can be made to the contrary Wheras in deede you may see in how many and how principall thinges they forsake quite the true ordre of the primitiue church But shall they be so suffered for euer True it is the Sacrament is an holy thing the ordinance of Christ the mystery of our saluation Yet is there nothing so good no ordinance so holy no mystery so heauenly but through the foly andx frowardnes of man it may be abused From this place forward many leafes together he proueth that thinges may be abused and reckoneth vp certein abuses which haue chaunced about the SacrameÌ„tes and if I take him â—ardie but in one he must be gilty in all bicause he alleageth all with like faith and integritie and willeth him selfe to be takeÌ„ as he is if he be found ouercom but in one thing onely First then as concerning those which did baptise the dead they ar well reproued in the third CouÌ„cel of Carthage the sixt canon But here by the way I note one great vnreasonablenes in those men which at their pleasure to serue their turne doe alleage Councells and will not yet obey the canons of the same Councells The 17. canon of this very Councell of Carthage forbeddeth that no strange women that is to say none but either mother grandmother Aunt by the father or mothers side sisters and brothers or sisters doughters either such as wer of household before they toke ordres but besides these none should dwell together with the cleargie And now priestes doe take not onely strangers to their household seruaÌ„tes but also to their chambre and bed felowes The .27 CanoÌ„ coÌ„maundeth water and wine both to be vsed in the sacrifice The .36 forbeddeth vtterly that any priest shold coÌ„secrat holy oyle for that was reserued to the Bishop only with whose leaue the priest might coÌ„secrat virgins But in these quarters of the world nother water in sacrifice nother oyle nother virginitie with coÌ„secration therof is alowed of the ProtestaÌ„tes Reason truly it is to take a mans whole tale and not to mangle an auncient CouÌ„cell Which Councel if they do not creditt why then doe they bring the testimony of that Councell for profe of their purpose against which they bere false witnesse that it is not to be folowed But to let this matter to passe A great abuse is attributed vnto Tertullian and Sainct CypriaÌ„ his tyme a thousand foure hundred yeres agoe that the Christians toke the Sacrament home with them This was â—aieth M. Iuell an abuse and therfore it was broken But who did break it tell vs It was broken saieth he and how doe ye proue this to be an abuse it was an abuse saieth he And I say it was not and why not my nay as good
replieth saying The holy oblation whether Peter or Paule doe offer it or any other priest of what so euer goodnes he be is the same which Christ did geue vnto his disciples and which priestes euen now to these daies doe consecrate And S. Ambrose He is saieth he our Bishop which offered the sacrifice which purged vs the same we also now offer vp which then being offered can not be consumed Wherfore seing that priestes how so euer they be in their liues are honorable for the sacrifice which they offer And wheras Christ did offer vp him selfe according to the order of Melchisedech in his last supper and thirdly wheras priestes do the same very thing which our master did before it is ignoraÌ„ce not to know these thinges or dissimulatioÌ„ to passe by them it is impiety to speak against the church and it is blasphemy in deed to reuile or taunt at Christ his bodi But yet M. Iuel wil proue his saing For contrariwise Christ presenteth vs and maketh vs a swete oblation in the sight of God his father Ergo sayeth he the priest offereth not Christ. which is open blasphemye or els he should say that he vnderstandeth not the matter For what contrariety is betwen Christ and his church or betwen the head and the body All this which I shal say is true Christ offereth vp vs Christ is the oblation it selfe the churche offereth Christ and Christ doth offer his church and in all this ther is no contrarietie witnes hereof is S. Austen saing Bicause of the forme of a seruant which he â—oke Christ is also a priest him self being the offerer and him self the oblation Of which thing he would the daily sacrifice of the church to be a Sacrament wheras he is the head of her the body and she the body of him the head she aswel being accustomed to be offered by him as he accustomed to be offered by her So that euery man may see whith what lerning and truth the Canon hitherto hath ben reproued But let vs coÌ„sider the rest More ouer the priest desireth God to accept the body of his soâ—ne Ihesus Christ â–ª as he once accepted the sacrifice of Abell or the oblatioÌ„ of Melchisedech And think we that Christ the soune of God standeth so far in his fathers displeasure that he nedeth a mortal and miserable man to be his spokes man to procure him fauor Haue you seen a man somtimes for wantones or dronkenes or plaine 〈◊〉 to fight against his owne shadow 〈◊〉 M. Iuel here streketh that kind of men which I haue not read of and none I think which beleueth in Christ did euer dreame that his father was angry with him and that he needeth to haue not onely a mortal miserable man but any most glorious creature to speake for him Yet this preacher so sowndeth as though all the whole number of Catholikes which these nine huÌ„dred yeres by his owne coÌ„fession vsed the Canon haue praied to God for Christ his soule Now God haue mercy on his sowle which so loudly belieth so many blessed and lerned men This obiection hath in part been answered before yet I say now again that the church desireth God to loke downe vpon his sonnes body and to accept it either for vehemency of loue and deuotion which causeth men to repete again and again that which they are sure of or els bicause all flesh is weake and vnclean and vnworthy to come so nigh vnto the most high mysteries therfore the church desireth that God will accept at her handes and looke fauorably vpon the body of his soâ—ne fearing lest perchaunce the wickednes of her be such that God turneth away his face from her euen at that time when his most dearest soune is present After which manner albeit the Ghospell and the actes of Christ be alwaies liked of God yet of som it is saied by the Prophet VVy doest thou declare my righteousnes and takest my testament in thy mouth Which men wel might praye after this sort which M. Iuel so gretly wondreth at and say Lord behold with a merciful couÌ„tenance the wordes of thy owne Ghospell and turne not away they face from thy owne testameÌ„t And so likewise that which foloweth in the Canon that God wold accept the sacrifice of his sonnes bodye as he accepted Abell Abraham or Melchisedechs oblations it is not spoken as M. Iuel faineth as thowgh the bodye of Christ were to be receaued no otherwise then shepe or lambe and bread or wine but the church declareth therin her wish that as concerning her seruice not as concerning the price of the thinges offered in the old time and these daies of grace it wold please God to receaue at her handes the sacrifice of Christ his body so thankfully as he receaued the oblations of those good fathers And that her seruice in this part may be no worse vnto her then those of old time were to Abell Abraham and Melchisedech But let vs now coÌ„sider by this obiection what one may do which is disposed and what euil example is geuen vnto Ethnikes by the lokes of Christians to speake against the Christian faith Arise o Lord sayeth the Prophet why doest then slepe Remembre Dauid o Lord sayeth the same Prophet and all his gentlenes and that Dauid is Christ. And in an other place of the Psalmes it is writen that God did arise like one which had ben a slepe and like a valiant which had well dronk of wine Yea it ys expresslie sayed for Christ I pray God to heare the in the tyme of thy tribulation and so furth thorowgh the whole Psalme Shall Christians in these places play the Ethnikes partes and aske whether God be a slepe or forgetfull or well tipled what doe they meane which pray to obteine any thing for Christ his sake do they not say in effect all this behold o Lord how thy blessed soun take flesh vpon hym for our sakes remembre his obedieÌ„ce remembre the scourges the prickes of thorne the nailes the crosse the death which he suffered remembre and doe not forget how deepe is S. Bernard and S. Bonauentura and thousandes of blessed men in the coÌ„sideratioÌ„s of our Sauior his passion what lamentations what questions what wisshes what thoughtes haue they O blessed fault sayeth S. Gregory which deserued such a redemer what saye we to the auncient hymnes of the church which are song in the lent the sense I remembrâ— although I keepe not all the wordes Bowe downe thy bowes o tall high tree and slake thy hard stiff graine That with soft stretching his bodye thou ease the high kinges paine what place is left for the fong of the three children All the workes of our Lord blesse our Lord And the Psal. Praise ye our Lord which is in the heauens in which Psalmes sonne and moon thunder lightning haile snow hills fildes riuers seas all beastes of the earth
doe yow may be poysoned the host may chaunse not to be consecrated and then there is dawnger of idolatrie And so the people should be dimissed with scruple of conscience as M. Iuell vnderstandeth the scholemen which is nothing so â–ª for the conclusion of scholes and answer vnto that obiection which Master Iuell alleageth ys that the people are withowt all daunger in so much that the opinion of worshypping the Sacrament vnder a condition ys refused of the best lerned Now as concerning Duns and Durand Master Iuell reporteth of them by these wordes That they thowght it best to remoue away the bread and to bring in transubstantiation for it were remayned the substance of 〈…〉 and how 〈◊〉 vnto 〈◊〉 What is he which â—â—â—ring 〈◊〉 wordes and knowing neither the places where Dunâ— and Durand say 〈◊〉 or any good lernyng besides wolâ— not 〈…〉 Duns and Durand dyd so cast their heades to geather as thowgh they were able to bring thâ—â—â— opinions in to the articles of owr Crede and as thowgh transubstantiation were inuented and authorised by them and not rather coÌ„firmed by the whole church of Christ. It ys a shamefull kynd of lyeing when the true orderers of Christ his church shall be suppressed with silens and when the veâ—â—tyes of the Catholyke faith shall be attributed vnto the disputatioâ— of â—â—holemen Sainct Thomas indeed hath this argument that it ys agaynst the worshipping of the Sacrament if any creaâ—ed substance which may not be worshipped with godlie honor should be there ergo sayeth he no substance of bread remaineth Agaynst which reason of his Duns and Durand both doe argue verie busilie and they doe think that the substance of bread might be graunted to remain and yet the bodye of Christ might be worshipped in the Sacrament withowt all daunger of Idolatrie Therefor M. Iuell as cunnyng as he maketh hym selfe in Duns and DuraÌ„d doth so far and fowlâ—e goe â—â—de of theyr meanyng and opinion that they argued the plaine contrarie vnto that which he reporteth of them For whereas he interpreteth then sayinges after thiâ— manner that for auâ—yding of idolatrie in the Sacrament the substance of bread must be remoued they reason a playne contrarie way â–ª and argue their obedience vnto the church allwayes reserued that for all the remayning of â—read yet the bodie of Christ might be in the Sacrament and withowt daunger honored But they speak therein lyke scholemen and also lyke aduersaries of Sainct Thomas whose argumentes â–ª whiles they discussed to the vttermost â–ª they haue fallen some tymes in to the suspition either of enuie or curiositie And see agayne how litle it hangeth togeather that which M. Iuell would father vpon them Yf there be any substance of bread in the Sacrament sayeth master Iuell in his coÌ„mentarie vpon Duns and Durand there must be daunger of idolatrie ergo by transubstantiation lett vs take the substance of bread awaye and then will all thinges be safe and suâ—e and the people shall be cleane voyde of ieopardie But how can this sense and conclusion seeme agreable to a schole man For if as M. Iuell hath tolde vs owt of theire writinges there be daunger of Idolatrie when consecration ys omitted how much hath Duns holpen the people by bringing in of transubstantiation where as the substance of breade neuer so much taken away yet there may lacke consecration and that failing as master Iuell weeneth idolatrie may be committed and Duns and Durand should misse of their purpose for which they deuysed transsubstantiation Wherefore I wonder at the libertie which master Iuell taketh vpon hym in makyng as pleaseth hym free reportes vpon the lerned as thowgh they were easie to be vnderstanded or he had euer great mynd to read them or as thowgh his report were of such authoritie that as he sayeth so it must be in them Now as concerning Sainct Thomas which proueth that no bread doth remaine in the Sacrament bycause godlye honor ys geuen vnto it the authoritie and present practise of the church dyd moue hym thereunto As though he should saye on this wise The church doth geue godlie honor vnto that which ys vnder the formes of bread and wyne but no godlye honor ys due vnto anye pure creature ergo except the churche should committ Idolatrie which ys impossible no other substance besides the body of Christ can be conteined in the Sacrament In which his conclusion the honor which the church gaue to the Sacrament was sufficient vnto hym to inferr that no bread remayned and not his desire to haue the Sacrament worshipped was the motyue and occation to inuent that no bread remayned For to speake the trueth the scholemen as they were for the greater part men of excellent witt and holynes so thorowghe the ghift of vnderstanding and cumpassing weightie matters they went verie farr in serching owt the treasures of all diuinitie and yet thorowgh the grace of holynes which qualified their deepe inuentions they allwayes submitted their conclusions vnto the authoritie of the Catholyke church In so much that if a thowsand Dunces and Durandes shold so decide this question and matter as master Iuell reporteth of them yet needeth not the Catholyke for that cause to be trobled or the heretyke crake of anye victorie agaynst the practyse and faith of the churche But lett vs behold how master Iuell plaieth the schole man and vttereth such an insight in the Sacrament as the greatest doctors for subtilitye haue neuer marked throwgh their dulnes For vpon this which he supposeth Duns and Durand to saye the Sacrament ys to be worshipped ergo no bread must be remayning he inferreth a contrarie conclusion as that there ys bread remayning ergo it must not be worshipped Wherein both the argument concludeth not if he will folow Duns and Durand and the formar proposition ys hereticall if he would submitt his vnderstanding vnto the Catholyke church The argument I saye and the consequence ys nawght bycause for soth by his doctors Duns and Durand the schole men for all the substance of bread remainyng yet might the SacrameÌ„t be adored and worshipped But that is one doctors opinion Then also his antedent ys false because the church hath so receiued and tawght vs that the substance of bread ys clean conuerted And as concernyng master Iuell his profes of his antecedent where as he alleageth Sainct Augustyne in a sermon of his ad insantes saying that which you see vpon the table ys bread it doth conclud that the other thing which we beleue to be vnder those formes of bread is not Christ his naturall bodye And I trow Sainct Augustyne dyd not meane such bread to be there as childerne spread their butter vpon For it is wryten by the same blessed doctor VVe honor thinges which we see not that ys to saye flessh and bloud in the forme of bread and wyne which we see The church also herselfe feareth not to
aske hym fâ—are yow non what ys 〈◊〉 â–ª or what is sâ—lâ—ctum oh how is my body founded in the Sacrament Now yet if the plaines of faith doth best serue the simple man shall the lerned be forbydden to serch owt the vttermost of the misteries and to meditate vpon the workes of God praying and studying alwayes for more knowledge and vnderstanding By this kynd of reason the studie of logyke and philosophie ys neglected the pryd of the ignorant ys mainteyned the commentes of auncient fathers are not folowed And whyles master Iuell sheweth vnto the people which can not iudge of diuinitie the true but subtile conclusions of the diuines and scholemen and whiles he pytieth their case because the schole doctors do talke of accidentia sine subiecto and of substantia and accidens which the common lay people can not vnderstand and where as he would make them beleue â–ª that according to the conclusions of the same scholemen they shall neuer be saued except thei credit and beleue those matters they are made to abhor the scholes as cruell or to contemne them as supâ—â—ssuouse Wheâ—as the truth ys that if thei beleue in one some all that which the church teaceth allthowgh thei neuer aske for euerie part of it and be not curiouse in thinges which passe their capacitie they yet be owt of all daunger O pitiefull hart Alas sayeth he how manye of the people vnderstand these distinctions whi Syr no harme ys done where it ys not required that thei should go to schole to lerne them for geue me a faithfull man which beleued verelie Christ to be reallie in the sacrameÌ„t as the wordes of This ys my bodie doe sound and there shall need no teaching that he kneele doune or knock his breast or call for grace or behaue him selfe as it becummeth a creature in the presence of his maker And such a one needeth not to be talked with all abowt accidens and subiectum or other such verityes and yet misteries But when the priest sayeth vnto some one in the worlde yow must beleue that Christ ys God and that hys wordes be true and that he sayed of bread This is my bodye which shall be geuen for yow which bodye the Catholykes haue in the Sacrament yf a pedlar now or pelting craftesman would aske how it is his body and make furth straitewayes argumeÌ„tes which first were deuised in ale howses or shoppes and afterwardes receiued in some scholes as in example Christ is ascended ergo he is not in the Sacrament or can a priest make God or can one body be in more places then one at one tyme or yf a mowse eate the host doth he eate Christ his bodye in this case silence I think were best ecclesiastical correctioÌ„ for such a person were necessarie so that to talke to hym of accidence and substance it were cleane owt of the purpose But now if a lerned maÌ„ and expert in liberall sciencies were conuented perchaunce and examined vpoÌ„ the Sacrament of the altar and if he would vse the coblers argumeÌ„t and saye Christ his â—rue bodye is in one place but the Sacrament is at one tyme in a thowsand churches togeather ergo Christ is not in the Sacrament here loâ— were good occasioÌ„ to perswade and proue to hym the coÌ„trarie bycause of the nature of a substaÌ„ce which occupieth no place so afterward to declare that Christ is in the Sacrament not as in a place â—â—callie but as vnder forme of bread substantiallie and that by the turnyng of bread into hys bodye Or if an ethuyke being lerned were to be conuerted vnto the faith it ys for the honor of God and his church to proue vnto the ethnyke that althowgh the misterie of owr faith doe passe all reason yet the principles of God his omnipotencye and the incarnation of Christ once beleued they are so agreable vnto the high wisedome of God that no absurditiâ— or shamefulnes shall euer be concluded of them In these cases then the distinctions doe serue and in these occasions the church must not be to seek of the fynest poyntes of all lernyng and misteries In the serching of which she hath labored from Christ his asconsioÌ„ hitherto and dailie doth studie the Holighost the scholmaster eueâ— teaching her more and more and euer leauing her manye poyntes to be lerned vntill she come at length vnto heauen where all trueth and veritie shall be most manifest and open Wherfor the scholemen as the worde it selfe doth import are especiallie for scholes and they are for lerned men not for common pulpites or merchantes eares which as they be most riche of other so they take them selues most wysest and by a short waye looke what they can not vnderstand that are they readie to contempne Now also if the scholemen haue manye thinges not necessarie at all it is no true part to make the cause of the church and them one As M. Iuell here doth which recyâ—yng Duns and Durand and S. Thomas and Alexander and Holcott would make men beleue that the church can not tell what to doe bicause in certain pointes and articles these men varye the one from the other Thinkyng perchaunse that as LutheraÌ„s must folow Luther and the Zuinglians cleaâ—e fast to Zuinglius so that some sect of vs must folow Duns some Alexander and some S. Thomas Vnto which men yet the Catholykes are not bownd but as the church doth direct them And where the church hath not deâ—iaed some matter there may I holde one daye with one sense an other day with a contrarie leesing nothing of the integritye of my fayth I perceaue that ys any iust matter myght be fownd owt against the church it should be exaggerated seyng that the pryuate opinions of certen be turned to the defacing of the whole catholyke fayth Holcot sayeth that it maye so chaunse that one should meryte by the worshypping of the dyuel master Iuell thinketh it vnpossible Lett vs then suppose it that master Holcot lyeth the church I trew is not to be abhorred therfor as thowgh she exhorted her childerne some tymes to sett vp a candell before the dyuel And yow also M. Iuell yf yow would remembre what difference there ys betwyxte a thing done materiallye and formallye which termes the scholes know well inowgh yow would neuer haue fownd such fault with Holcot withowt shewing of the particular case in which the worshypping of a wycked spyrite myght be vnto some one meritoriouse for in deed yf one dyd know for certen that Luther or anye of hys folowers were a verye dyuel in forme of a Doctor of the new Ghospel yow should not loued yow the setting furth of yowr procedinges neuer so well geaue anye reuerence vnto hym But if he seemeth vnto yow to be a third Helias and a man of excellent prerogatiue in knowledge of all trueth and holines were he a dyuel a thousand tymes your brotherne would neuer condemne yow for geuing of reuerence vnto
which hauing no religion yet of their owne haue idlenes and liceÌ„tiousnes inowgh to find fault with others pietie they may be well compared to the wanton dame Michol which lookyng owt at a window vpon the kyng Dauid her husband and mislyking much his daunsing before the arke of God allmightie O quod she tauntinglie how worshippfull was my Lord this daye discovering hym selfe before his handmaydens And sayeth the scripture she dispised hym in her hart by likelihode bycause he had a white lynen cloth as rochett or surplesse vpon his backe like a priest And so these now from the windowe of their high contemplation or despection rather of other when they behold good and blessed men to daunce before the arke of God and to make in their turninges and returnynges the scriptures pleasantlie to allude vnto the ornamentes of the sacrifice and the true manna which is the bodie of Christ and perchaunse thorough libertie of spirite excesse of ioye shew a litle their bare O saye these daughters of Saul what goodlie doctors are these and how cleane is their religion See what golden cuppes and altars of stone and fyne lynen clothes and rowndnes of hostes and wasshinges of haÌ„des and sighthinges of hart and what reasons thei haue Behold the Sonn and the Moone doe rule daie and night and againe two swordes be here ergo the Pope ys better then an Emperor and may sitt iudge ouer spirituall and temporall matters How gloriouse loe say thei be these young fathers and lordes of the church But what sayeth the trueth for Catholikes Marye bycawse God hath chosen vs to be rulers of his church and hath preferred vs before the stowtnes of the Protestantes and bycause in owr arke and church the law and the Ghospell ys conteyned with the authoritie to correct miscreantes which is the rodd of Aaron and the pott of heauenlie Manna which ys the bodie of owr Sauyor therefor if owr discouering of owr selues doth greene yow we will not onlie not be ashamed of the applications of scriptures which we haue vsed but we will hereafter be more studiouse in reading in vsing in expownding of the scriptures that no historie prophecie battell name of person place or countrye no hill floud field nothing at all shall escape vs but we will bring it vnto some good sense allegoricall morall or analogicall we all knowe that Theologia mystiâ—a non est argumentis apta and that the sense misticall ys not of sure strength in reasonyng but owr arke being sure and the growndes of owr religion being well setteled and owt of dawnger for the rest we maye sing and plaie and be ioyfull and harpe vpon the scripture In vsing of which if a curiouse 〈◊〉 shal see vs discouered or in part naked it is not owr thowght whether all thinges sitt abowt vs so well and fynelie that heretikes and quarellers doe not or can not carp at vs but that the arke of God be safelie conducted in to Syon and placed within Hierusalem And if this text of the old law Thow shallt not bynd vpp the mowth of thi oxe which treadeth owr thi corne doth not proue that thei which labor in seruyng the altar must lyue by the altar yet as long as church altar priesthode sacrifice and such other thinges of weight remaine we will not stryue vpon the misticall sense of euerie chapiter in the law whether it proueth owr conclusion that which we think worth the alowing These wordes as I trust are reasonable and this ys the plaine trueth of the matter Not to make more ieopardie then the church requyreth neither to faine vpon the Catholikes as that if a Cardinall tredd a wrie vpon his purple sandales or the priest at the altar remember not the theife which hanged on the crosse by Christ and sigth at the remembrance thereof that all owr religion ys quyte ouerturned And this much hitherto for the answering of that common place of M. Iuells where he thowght by gathering of certaine absurd argumeÌ„tes if the people be iudge and by lowd and bold crying owt that these were the secrete misteries of owr religion and that loth he was to rip them vp he thought to bring owr whole religion in to contempt and obloquie And now lett vs consider his last matter which he promysed to touche It can not be denyed sayeth he but Christ in his last supper ordeyned a communion and shewed no manner taken of priuate masse But what calleth M. Iuell a priuate masse He craketh much of the primitiue church as who should saye all antiquity were with them And oftentymes he asketh the question where we can fynd a priuate masse and will not heare vs answer that we vpholde no priuate masse and that this terme of priuate hath ben inuented but of the heretikes them selues For the masse in deede is a common function and office to be done of a priest which is the legate of the people vnto God and God his messenger vnto them In which offices he speaketh for their necessities bringyng vnto God the most noble ryche present of Christ his owne body the soner to obteyne mercy and grace at the which not onlye the visible parties present but all Angels and blessed sowles either in heauen or in the way thytherward be assistants and doe accompany the priest If .20 men be standyng by is it common and if thousandes of heauenly hostes replenysh the place .19 of the men lackyng is it priuate yf it be sayd in the open church is it common and yf it be browght vnto a litle chappell is it priuate what meaneth he by this word priuate I would fayne vnderstand And they answer that when one alone receiueth then it is priuate But is that all their reason why then yf the matter hangeth vpon the nomber of the communicantes we shall haue as many diuisions of common masse as they haue prety definitions of a priuate masse Three sayeth the order of the communion boke myndyng to receaue do make a coÌ„munion as three make a colledge as I haue heard with the lawiers but one alone maynteyneth it a colledge by the selfesame lawiers ergo that masse is not priuate but common and yet common of the least because yf one lacked there could be no coÌ„munion well then yf three skore will coÌ„municate the nombre encreasyng the state of the masse is altered and therfore let this be called a masse of the common of the more Now yf yow make vp three hundred that must nedes be a coÌ„mon of the greater yf three thousand a coÌ„mon of the more greater so that we shall haue no end of coÌ„mon of the more and common of the lesse How much more better is it proued euery masse to be equally coÌ„mon because the priest is a coÌ„mon officer the prayers be common the answerer in the peoples behalfe common the thing offered coÌ„mon the table common the thankes geuyng is common and as it was
as S. Augustine when he came from Rome in to this countrie of owrs he made not a new Englisshe seruice or Kentish rather after the nature of those quarters at which he arriued but ratheâ— vsed the Romane fasshion and language neither hath it euer ben writen or testifyed that according to the diuersitâ—â—s of speaches here in England proper seruice for euerye quarter therof was prouided But the coÌ„trarie rather doth appere that one tong was generally vsed in their masse and mattins â—uen as at these dayes there is no fault fownde or ells it is no dawngerous fault for the Welsche men Cornyschemen Northerne and Irysh to vse one order of the English church and the longer it is suffered the farther of it is still from amendyng So what cause is there why that laten seruice beyng browght into this realme by the Pope his goodnes and owr Apostle S. Augustine the same myght not coÌ„tinew throwgh the realme as it was by litle and litle subdewed vnto the ghospell of Christ. Especiallie where as in these dayes fault is fownd with the vnknowen tong which people can not vnderstand and yet the welshemen haue no welshe communyon and at those blessed and quyet tymes there was no lack fownd at all when the priest and the clergye should syng and pray by them selues and the people by them selues entend their priuate deuotion S. Paule writing to the Romaynes not a forme of seruice but a verie sermon as it were wherin he entreateth of most high and agayne most familiar matters yet he write in Greik and not Latin Which thing did he trow yow for the lack of the Latin tong no that is not trew in him which had the gift of all tonges Did he think that all the Romanes had the knowledge of Griek as well as of Latin Trulye that was for any simple man more meeter to think then for the wisedome of S. Paule Had he forgotten him self beyng allwayes of that mynde that in the coÌ„gregation he would rather speke fiue wordes that other myght be the better for them then fiue thowsande in a sâ—rawnge tong No he thowght to earnestly of the cause of Christ to forgettsuch a principall matter as this is according to the heretykes declamations And then in an epistle by twentie partes there is more cause to wryte in the vulgare tong then in a coÌ„mon prayer bycause in the seruice the quyer occupyeth the place of the people and answereth in their steede but in his epistle none were excepted but vnto all you which be at Rome welbeloued of God and faythfull grace be to yow sayth he â–ª and peace In to the quyer all dyd not come in a clompe togeather to here what the priest did reade but abowte the pulpet or other where all myght stand well inowgh to here the epistle readen And so after this sort I myght fynd twentie differencyes betwixt an order of seruice and an epistle Wherfore I wonder much that they make such a brablyng abowte the strauÌ„ge tong and requyre what aucthoritie example or reason we haue for it owt of Doctor Councell or Antiquitye It is reason auctoritye and proufe abundant for a Christian man that this or that thing hath ben done or vsed vniuersallie in the church of Christ were it vsed but for one yeare onlye bycause the church is the pyllar of truth and hath the holy ghost her teacher and gouernor for euer and neuer hath ben suffered vtterly to haue erred in all her members at one tyme. And then wheras the latin seruice in the Latin church hath been so long vsed in these contreys which vnderstode not the latin tong and also they confesse a very long vse of it yt is well inowgh proued that there is no dampnable error in the matter for what tong fownd yow M. Iuell in the English church when yow were borne or how long before had the english seruice been left vnsayed and the latin entertayned a strawnger before a cuntreye man of owr owne yf yow can bryng forth the bokes where the english common prayers were euer in the common vulgare tong and tell vs the name but of one Bishop which vsed it in his diocese yow shall make all men wonder at your inuention and yf neuer any other but latin hath ben vsed yt is authorytie and reason sufficient for all English men that the first coÌ„uertors of this land vnto the sayth did leaue the latin seruice in it nothing fearing or caring what a few fyne felowes would persuade to the contrarie after .viij. or .ix. hundred yeares continuance Then also must all prayers of necessitie be in the common tong or may a few be excepted yf yow except any one why should not the people here all and answer Amen vnto all and especiallie in the most secrete matters which haue most weight in them and in which the cause of the people is most expressed yf all of necessitie must be audiblye expressed how then doth your doctrine agree with S. Basill and S. Chrysostomes masses in the which the chief priest prayeth secretelye at the altar at certen places whiles the quyer in the meane time syngeth Or how could S. Ambrosâ— O worthy Byshop how could he standing at the alter commaund the Emperor by his archedeacon to stand without the Chauncell doores Rather he shuld haue sayd to the Emperor in his own person in owr most huÌ„ble request maye it please your most excellent wysedome and maiestye to com more nere to the altar to here the word of God which doth saue our sowles or els to coÌ„maunde the altar to be pulled downe and that a table maye com downe to your highnes the more commodiouslye to answer Amen vnto my blessing euen as it shall please your maiestie so shall it be But not so S. Ambrose not so he which moved not one â—oote from the altar but sent his archeadeacon not with supplication but with reprehension not as to an Emperor of the world but as to a common Christian saying O Emperour the inward places are appoynted for priestes onelye which others are not permitted neither to entre into neither to touche Goe furth therfore and â—arye for the receiuyng of the mysteries as others doe for purple maketh Emperours and not priestes Vnto which the Emperor answered so mekely and Christianlike that he is more to be wondered at for the ouercummyng of his passions then conquerying of barbarous nations But to my purpose it appeareth by this distinction of places in the church that the people were not suffered to here al thinges And therfor I conclud that wheras it is no necessite that all thinges be vnderstode which the priest in the church sayeth yea rather yf thys be agaynst all good order and discipline there is no necessitie that the tong should be common all to geather where the hering of the same tong must be kept secrète Or that the Bisshopp of Rome was then called an vniuersall Bisshopp or the
sayeth he afterwardes he was not called vniuersall Bishopp Wherfor vnto M. Iuells question yf the name of vniuersall Bishopp was not in the primitiue church yet the thing it self was as 〈…〉 shewed so that the name it selfe 〈…〉 haue been vsed in that sense as it 〈…〉 Bishopp which hath charge 〈…〉 and of all the Catholike 〈…〉 But as it signifyeth hym which 〈…〉 other Bishop but hym selfe 〈…〉 there neither was 〈…〉 Bishopp vniuersall 〈…〉 people were then tawghte to 〈…〉 Christes 〈◊〉 ys reallye 〈…〉 carnailâ—e or 〈…〉 The 〈◊〉 â—ome of God is not in wordes but in power and strength and allbeyt owt of hand it could not be fownd to bryng a writer so auncient as yow require for euery one of those termes yet is the cause nothing the worse so that it may appere by any meanes that in the Sacrament is his verye body For I think it would be very hard to find in any writing of old and holy doctor with in vjC yeares of Christ all these wordes that he take râ—all substantiall corporall carnall naturall flâ—shâ— of the virgin Marie and yet they were instructed perfectlie to beleue that Christ toke owr verye flesh and not a figure onlye therof as the Maniches did euill report And so yf I could noâ— bring example of all the termes which yow would haue proued yet yf I can coÌ„clude that the verye body and not a fantasticall supposed bodye is in the sacrament for the wordes of carnall reall corporall substanciall and naturall I need not be woefull In the sacrament sayeth S. Ierome vnto Hebidia the verye bodyâ— of Christ ys of which bodye sayeth Isichius in Leu. lib 6. Cap 22. S. Gabriel did say vnto the virgin the holie ghost shall com vpon the. It is called of S. Cyrill lib. 3. in 10. Cap. 37. lib. 10. Cap. 13. the body of lyfe it selfe or of naturall lyfe Of Origene the bodye of the worde Of S. Chrisostome the body which is partaker of the diuine nature 1. Cor. Cap. 10. Of S. Augustine Psal. 33. the verye crucifyed bodye in the which he suffered so greate thinges Of Chrisâ—stome againe 1. Cor. Cap. 10. the body which was nayled vpon the crosse beaten wounded with spere which was not ouercoÌ„med with death What will a Christian man aske more and what neede to bring owt the wordes of carnall reall corporall naturall wheras the bodye of Christ being present and that body which was borne of the virgin Marye it foloweth that it is reall and naturall or els we are fallen from owr fayth in which we beleue that he toke reall flesh of the blessed virgin And here also where fynd you not onelye within vjC yeares of Christ but within .vj. and .vj. hundred and take three more vnto them that the people were taught to beleue that the body of Christ is onlye figuratiuelye sacrameÌ„tallie significatiuelye tropicallie imaginatiuelie in the Sacrament to the denyall of all presence and realitie S. Damascene a notable father writing purposelye of the sacrament of the altar sayeth that it is not simple bread or fode but vnited vnto the diuinitie Also hread and wyne sayth he is not a figure of the bodye and bloud of Christ God forbed but it is the very deisyed body of owr Lorde where as he hath sayed him selfe this is my body not a figure of my body and not a figure of my bloud but my bloud But M. Iuell appealeth vnto the vjC yeres next after Christ Vnto those vjC doth he appeale Vnto those vjC he that be browght And I require hym to shew furth where it was euer tawght with in vj. C. yeares after Christ that Christes bodie was in the sacrament figuratiuelye onely Lett one sentence example aucthoritye worde or sillable be browght furth of a bodye onelye figuratiue and significatiue and he shal haue the victorye Yea but sayth he the reall corporall carnall naturall presence was not preached or tawght at those dayes ergo a figuratiue bodye onelye was beleued And thus whiles we stryue vpon termes onely we spend the tyme in a questioÌ„ not necessarie and he will not consider the truth in it self as it is Christ sayd this is my bodye which shalbe delyuered for yow Saye the truth Is not this playne inowgh what yf he had sayd this is my naturall body should all mysbeleife on yowr part haue ceased I thinke not for these wordes which shalbe deliuered for yow do as playnely expresse what bodye he meaneth as yf he had vsed the worde naturall or corporall what difference is in these poyntes M. Iuell and the named Bishopp of Sarum and he which in the yeare of owr Lorde 1561. preached at Paules crosse the second sonday before Easter and after this sort yf I would proced further what difference were there or how many persons myght I be thowght to haue named in the iudgement of them which know the state of this world what oddes is there betwene fowre pens and a grote what difference betwixt the very body of Christ and the reall bodye the body borne of the blessed virgin and the naturall bodye the corporall bodye and his very flesh the carnall bodye and the bodye which was delyuered vnto death and hanged on the crosse for vs This is not childisshnes onely but very wantonnes to aske for the terme of a corporall and reall body and not to be coÌ„tent with such a bodye which dyed for vs to beleue owr eyes yf we should see hym and to discredite his voyce when we doe here hym not to be able to deny but this is the bodye which was delyuered for vs and yet to require whether it be his naturall bodye or no And yet bycause the church owr mother which in her selfe is strong doth condescend vnto the infirmitie of those which once the browght furth I will shew in one testimony that euen in playne worde corporallie Christ his body is geuen vnto the faythfull And yf copye of wordes delite M. Iuell I will proue also that he is naturally in his faithfull S. Cyrill a blessed and auncyent father in reprouyng and confutyng a certen Arrian which vpon those wordes of Christ I am the vyne and my father is the husbandman wold inferr that Christ and God the father were not of one substance no more then a vyne and a husbandman are which Arrian also sayde that those wordes I am a vyne c. apperteyned vnto the diuinitie and not the humanitie of Christ. S. Cyrill I saye in confuting this reason hath these wordes VVe doe not denye but we are ioyned spirituallie vnto Christ by right fayth aâ—d syncere charitie but yet that there is no waye of the ioyning of vs togeather with hym accordyng to the flesh that trulie we doe veterly denye And we say that to be altogeather besides the Scriptures For who hath doâ—ted Christ euen after this fashion vnderstand according to the flesh to be the vyne and vs to be
still that in the sacrament is Christ his bodye and to make playne what body is meaned it foloweth which shalbe delyuered for yow Agayne it is a verâ—tie most certain that Christ hath not left his church without guides and gouernours in which be first Apostles then Propheâ—s then EuaÌ„gelistes after these Pastors and Doctors to the perfiting of her Which if yow graunt to what purpose is any talk or brable moued if more masses be sayd in one church at one tyme if laye men be restrained from commenting vpon the Scriptures or if the host be diuided in to three partes or if the laie man receiue in one kynd alone wher as all these thinges be such that being once appointed they must nedes be obserued And if they neuer had ben appointed the veritie of the SacrameÌ„t were nothing thereby diminished To what purpose then do I speak all this Truly to come at length to some end with out aduersaries and to geue waâ—â—ing vnto our frendes that in all thinges they require that which is materiall and necâ—ssary and lerne to distinct that from thinges indifferent in them selues â–ª also to appeale vnto the principall coÌ„clusion and not to meddle with lower matters before the principall be decided Can you proue saieth M. Iuell that it was lawfull by the old Doctours and Councels for the priest to pronounce the wordes of coÌ„secration closely What then Sir I can proue that there was and must be a principall head in the church by whom we must be ruled whether he appoint the wordes closely or openly to be pronounced how now then should any wise man and desirous of the truth haue talk with an heretike aboute the open and close speaking of the priest which dependeth of that other question whether the Bisshoppes and heades of the church may not rule the churche of Christ as they shall see expedient what a doe is made about the coÌ„munion vnder one kynde of prayers in the vulgar tong and of order in the seruice in which questions the heretike hath this aduantage that whiles these thinges are indifferent he maye bring for him selfe a probable argumeÌ„t and the Catholike whatso euer he shall bring except he goe to a higher questioÌ„ he shall speak but probablye and so the hearer of bothe partes can not dissalow greately any one But if we wold come to that which is the chefe in all such indiffereÌ„t matters and reason whether we shold not obey the lawfull Bishoppes and heads this question concluded would sone put to silence all heresy and settle well the consciences of true Catholikes I would faine be at an end and I can not For behold more then a dosen interrogations do folow which if I doe not answer I think that will be the best answer rather then to trouble both you and my self in opening all the matters which goe before and folow after vpon the foresaied interrogations But what nedeth that I go thorough all his interrogations and articles whereas if we be able to auouche against him any one of them all he is content to yeld and subscribe I will shew therefor which he demeth that the priest hath authoritie to offer vp Christ vnto his father Euery Bisshop saieth the blessed Apostle vnto the Hebrewes selected and chosen outâ— of men is appointed for men in those thinges which appertaine vnto God that he offer vp giftes and sacrifices for sinnes which being a generall proposition ergo either there be no priests and Bishopes in the new lawe or els they must haue a sacrifice which they may offer Which sacrifice must be of that valew that none may offer it but he which is called therevnto as Aaron was called â–ª and which sacrifice must be according to the order of Melchisedech as it is writen Thou arte a priest for euer according to the order of Melchisedech Of which order Christ our Lorde was in his last supper as being the priest of the gentils and not annoynted with visible oyle as the olde Bishoppes of the lawe were and thirdly bycause he offred vp sacrifice there his owne body and bloud not in forme of bloud and flesh but in forme of bread and wine as Melchisedeth did before Of which order Christ is truly saied to be a priest for euer as Oecuâ—enius saieth in respect of the priests which be now a dayes by meanes of whom Christ doth offer and also is offred Therefore if allmighty God hath taken an oth and if it doth not repent him thereof that Christ is priest for euer according to the order of Melchiâ—edech and if these wordes for euer be verified in Christ thorough priestes which be now in the world and whereas Christ offred in his last supper his very body and bloud in formes of bread and wine as it dyd appertayne vnto the order of Melchisedech how can it be saied that the priests haue no authoritie to offer his bodye which except it were offred God should seme to repent him of his oth and to break it also And further except priestes made out of men should offer it no offering wold be at all our Sauiour now according to his visible forme being ascended in to heauen and there abiding vntill the last iudgement of the world And not onely by this argument it is proued that priestes may and should offer vp Christ but also by the very expresse commaundement of Christ in his last supper when he sayed Do this in remembrance of me which commaundement except it had ben geuen what man in all the world wold haue entreprised to haue coÌ„secrated the body of oure Lorde For as S. Denyâ— testifieth of the priests of his time They did excuse them selues reuerently and Bishoplike that they offred vp the â—olsome sacrifice which is farr aboue them trying first vnto God decently and saying Thou hast sayed Do this in my remembrance and then beseching him that they maye be made worthy of so great a ministery and seruice that they maye holylye consecrat the Sacrament By which wordes it appereth that the priestes of the primitiue church much abashed at the excellency of their function did yet take harâ—e of grace to consecrat the holsom sacrifice because they were commaunded so to do by God him selfe In which sense also Sainct Basil praieth in his lyturgye and masse Make me saieth he meete through the power of the holy Ghost that I being endued with the grace of priesthood maye stand at this holy table and maye consecrat thy holy and vndefiled body and precious bloud And like wise again For thy vnspeakable and exceding kindnes sake withoute all mutation and conuersion thou hast ben made man and hast ben named oure Bishop and hast deliuered vnto vs the consecratioÌ„ of this seruiceable and vnbloudy sacrifice And after this very sorte all blessed men haue euer done in the church of Christ not denying but that all priestes do in very dede coÌ„secrat and offer vp the body of Christ but leâ—t
such an high ministery might turne to reproch of their rashnes in that behalfe they alleage for their excuse the wordes of Christ saying Do this in remembrance of me Do not we offer vp Christ euery day sayeth S. Chrisostom And agayne It is oure Bishop Sayeth S. Ambrose which offred vp the sacrifice which clensed vs the same offer we nowe also which then being offred can not be consumed Let vs priestes therefor sayeth the same blessed man in an other place follow as we can our high priest that we maye offer vp sacrifice for the people although weak in deserts and good dedes yet honourable for oure sacrifice for although Christ nowe doth not seme to offer yet he is offred in earth when that the body of Christ is offred Wherefor I conclude that it is a very lye to saye that it can not be found in any auncient Doctor that priestes haue authorite to offer vp Christ to his father Thus hauing then proued right sufficiently that he hath bâ—lyed the church and the truth for the rest of the questions whether we can find in the olde fathers the termes ex opere operato or indiuiduum vagum or the questions of the applying of the sacrifice or of the accidents remaining or the case which he moueth of a mowse vnto all these which so roundely and gloriously as if the field had ben woÌ„ne he bringeth forth all in a ray I resist with one awnswer that if I could finde them in old Doctours yet at this tyme I would not seke them and if they can not be found as I may grauÌ„t without hinderaunce of the Catholike faith expressely and plainely sett forth yet hath he wonne nothing vnto his purpose And bicause this coÌ„fession of myne for what others will faâ—e I can not tell but yf this confession of myne maye seme to geue somwhat vnto M. Iuells articles I will therefore agayne shortely make my aunswer more plainer I graunt that I finde not within .vj. C. yeares after Christ that ex opere operato and for the workes sake sinnes were forgeueÌ„ at the masse time Ergo saieth he the highest misteries and greatest of your religion be broken No Syr not so for you aske whether within .vj. C. yeares after Christ these or these termes were expressed and I aunswer no. as farr as I know But if you aske me whether these and these thinges be true and whether thei were beleued I wil plainely saie yea and proue it plainely But I will proue it by the consent of lerned men and the voice of the church which hath ben sence the .vj. C. yeares of which you speake But yow will haue the proufe to be takeÌ„ out of the vjC yeares next after Christ or ells you will not admitt it As though this were your argument what so euer was not preached and so lefte in writing vjC yeares after Christ that is not true â–ª but indiuiduum vagum was not mencioned with in these vjC yeares ergo what so euer is proued by all lernyng as concerning indiuiduum vaguÌ„ that is not true bicause it was not spoken within those vjC yeares And as I haue made your argumeÌ„t in indiuiduuÌ„ vaguÌ„ so is it in all the other of your articles allmost in whiche all the fault which you finde is that viC yeres after Christ were passed before they were by the Catholikes published Now if this be a good reason then do I confesse that I am quyte ouercomed But if that otherwise it be nothing worth then haue I lost nothing in graunting that with in vjC yeares after Christ certain yea most of those articles which he reciteth were not plainlie opened how think yow if that in the ende of August when frutes are ripe and are tasted to be good yet some one sadd witted felow would coÌ„demne all the frutes in the orchard for wild and naught that onlie for this cause that in the beginning of Aprill no such thinges were vpon the trees would in his owne coÌ„ceyt praise the faire moneth of Aprill for the shining of the Son the opening of the earth the gentle raines fâ—om the cloudes grene ornaments of the ground which no maÌ„ wold denie but for all the rest of the spring and sommer if he wold speak few good wordes of theÌ„ for anger wold cast away all the frutes of the haruest should he not declare a madd testy kinde of wisedom therein And why then I praie you in the church of God which is called in Scripture and is in dede his paradise and garden will you admitt nothing but that which budded forth in the vjC yeares after Christ as it were in the spring tyde or beginning of sommer The coÌ„clusions of the valew of the SacrameÌ„t of the applying thereof of the accidents of all other such thinges they com out of the rote and body of the tree of that veritie I meane which saieth This is my body which if you will coÌ„temne bicause they were not sprongen out vjC yeares after Christ you shall be one of the hastings to speak the lest of you Where is it readen with in vjC yeares of Christ that oure blessed lady was preached or named the mother of mercy the hand mayden of the Trinitie the spouse of the holy ghost the Quene of heauen the Empresse of hell yet if you beleue in dede and in harte and not saye it only froÌ„ the teeth forwarde that she is the mother of God necessarely al the other titles folow Shal I then saie she was not called the Quene of heaueÌ„ or spouse of the holy ghost in the vjC yeares after Christ ergo she maye not be so called now and the greatest keye of owr religion is brokeÌ„ yet coÌ„mon sense approueth that a kinges mother is a Quene and not of no place I trow And thus I trust M. Iuel hath no cause to triumph hytherto Now for the rest of thinges which do folow vnto the end of his sermon I haue litle minde to declare the falsehood of them bicause I am wery of repeting so many vntruthes of his one he alone betrated being sufficient to confound his loylâ—ty in misreporting and miscoÌ„struing with libertie For what reason is this to saie that therefor the papistes do not wel answer no masse is priuate seing that in euery â—asse euery priest doth communicat with an other where so euer he be bicause saieth M â–ª Iuell by this reason there should be 〈◊〉 excoÌ„munication at all whereas the party excoÌ„municated in England might saie he wold coÌ„municat with the priest which saieth masse in Calicute For this reason doth proue our senteÌ„ce that wheras the man in England being excoÌ„municated can not communicat with the priest in Calicute ergo the priest of Calicute and England be of one communion and body so that he which is cutt of from the one can not remaine in the other and he which agreeth with the one agreeth with the other
proued that there was any drie communion in the whole world at that tyme for the space of six hundred yeares after Christ Or that there should be no celebration of the Lord his supper except there be a good number to coÌ„municate with the priest that is foure or three persons at the least though the whole parisshe haue but twentie of discretion in it Or that any Bisshop then did sweare by his honor when in his visitation abrode in the countrie he should warrant his promise to some poore prisoner priest vnder hym Or that any bagpipers horsecorsers gailers or alebastars were admitted then in to the clergie without good and long triall of their conuersion Or that any Bisshop then refused to weare a whyte rochet or to be distincted from the laitie by some honest priestlie apparell Or that any Bishopp then not satisfyed with the prisonyng of his aduersaries dyd crie out and call vpon the princes not disposed that waie to put them yet to most cruell death Or that the communion table yf any then were was remoueable vpp and downe hyther and thyther and brought at any tyme in to the lower partes of the church there to exequute the Lorde hys supper Or that any communion was saied vpon good fridaie Or that Gloria in excelsis should be song after the communion Or that the Sacrament was ministred then some tyme in loeuebread some tyme in wafers and in those rather without the name of Iesus or the signe of the crosse then with it Or that Quicunâ— vult and Crede of Athanasius was apointed to be song onlie vpon hygh daies and principall feastes Or that at the communion tyme the minister should weare a cope and at all other seruice a surples onlie or as in some places it is vsed nothing at all besides hys common apparell Or that the wordes of Sainct Paule 1. Cor. 1 â–ª 1. shold be ordinarilie readen at the tyme of consecration Or that they vsed a coÌ„mon and prophane cup at the coÌ„munion and not a consecrated and halowed Or that a solemne curse should be vsed vpon Asshewensdaye Or that a procession about the fieldes was vsed in the rogation weeke to know therebie rather the boundes and borders of euerie lordeshipp then to moue God to mercie and styr mens hartes to deuotion Or that any Bishopp then gathered beneuoleÌ„ce of his clergie to marye his daughter to a gentle man or merchaÌ„t or to helpe hym in the setting vp of his howsehold Or that the man should put the wedding ring vpon the fourth finger of the left hand of the woman and not of the right hand of her as it hath ben many hundred yeares contynued Or that any man then dyd read it in open scholes or preach it out of pulpites or set it furth in print that Sainct Peter was neuer at Rome Or that in the tyme of contagious plagues when for feare of the infection none will communicate with the sick person the minister might alonelie communicate with him with out breache of Christ his institution and that the decree of no coÌ„munion to be made withowt three at the least should in such cases be forgoten Or that the people then were called togeather to morning prayer by ringing of a bell Yf any man alyue be able to proue any of these articles by any one cleare or plaine clause or sentence either of the Scriptures or of the old Doctours or any old generall Councell or by any example of the primitiue church I promise that I will geaue ouer and subscribe vnto hym in that poynt And of this I for my part will not onlie not call in any poynt being well assured of the trueth therein but allso will laye more matter to it Wherefor beside all that I haue said allready I will say further and yet nothing so much as might be said If any one of our aduersaries be able clearlie and plainelie to proue by such authoritie of the scriptures the old Doctors and Councels as I said before That the Bishopp of Rome was called Antichrist within the first vjC yeares after Christ Or that the people was then tawght to beleue that the force and strength of their faith made Christ his bodye present to them in the SacrameÌ„t and not any vertue of wordes and consecration Or that the residue of the SacrameÌ„t vnreceaued was taken of the priest or the parish clark to spread ther young childerns butter therevppon or to serue their owne to the with it at their homely table Or that who so had said in the Sacrament is the true and reall bodie of Christ and not a figuratiue body onlie or mistical shold ben therefor iudged a papist and brought vp before high commissioners Or that it was lawfull then to haue but one communion in one church in one daye Or that images were then cutt hewed mangled and reuiled though it were answered that they are not â—olden for Godes or Sainctes but kept only for memorial sake of Christ him selfe or any of his faithfull Or that Bishopes then threw downe Christ and his sainctes images and set vp their owne their wyues and their childerns pictures in their open chambers and parlors Or that our Sauior in his last supper deliuered hys bodye to many more then his twelue Apostels Or that â—udas Machabeus in causing sacrifice to be offered for the dead added in that point vnto the law and offended God any ys no more to be folowed in that doing then Loth and Dauid are in their iâ—cest and adultery Or that a Bishopp being a virgin at takyng hys office did afterwardes yet commendablie take a wife so to call an harlot vnto hym Or that after the first wyfes death which he had before holy orders receiued any priest toke a second or third vnto hym with a totâ—es quoties the later wyfe departing left hym in hott fiery pasiions that he needed an other to coole hym Or that any preacher of those daies moued young men and women in open sermons not to blushe or be ashamed of desyering the one the other no more then they would be ashamed of spetting or any such naturall actioÌ„ Or that it was at those dayes the right way to knowledge euery man to read by hym self the Scriptures and neglect all kynd of tradition Or that the lent or friday was to be fasted for ciuile policie and not for any deuotion Or that Palmesonday was solemnised without bearing of bowes conmonly called palmebowes Or that Christmassdaye was without a masse or asshewensday without asshes orâ— Candelmaâ—daye without bearing of Candels Or that the Natiuity of S. Ihon Baptist was kept holy and the Eue 〈◊〉 and neither the natiuity neither the assumption of owr blessed lady kept holy with a special fast vpon the â—ues Or that they did pray vnto God vpoÌ„ the feast of S. Michael saying graâ—nt that owr lisse maye be deâ—ended on earth by them by whom thow art allwayes wayted vpon in heauen and neuerthelesse