thinges are reuealed and opened which ar knowen to be vnderstode of no other besides vnder the soun O mischeuous prid great madnes furor of vaine glory wisedom of the deuill which mightely hath inuaded their most wicked mindes The exposition of Scriptures which the welbeloued of God hath made did nothing feare them from their purpose the agreable reuerence which their felow ministers vsed towardes Christ did nothing tame their wildnes Thus thē loe the Arrians being so much selfe minded what better remedy might the reuerēd fathers of Nice haue against them then to bring furth the former receaued doctrine and māner to establish that with their decree For if natural reason shall preuaile the Christian faith can not be so wel perswaded or rather it can not be perswaded at all If by Scriptures only the treuth shalbe decided then shal ther neuer be found any end wher both parties alleage the wordes of Scripture for them selues Only therfor tradition custome and māner is that thing which killeth the heretikes hartes and therfore they will not be iudged but by expresse Scripture only and it is the thing which defendeth the Catholike Christians and therfore gladly doe they folow the waies of the auncient fathers VVhich thing is plainly proued by this honorable Coūcell of Nice about which our talke is For as it appeareth by the actes of the same Councell after long disputatiō and learned betwene certaine philosophers hired of purpose by Arrius in defence of his cause and most excellent fathers inspired with the holy ghoste for the vttering of the truth It pleased saieth the history all the fathers vnto one that like as it was deliuered from the holy fathers and successors of the Apostells so they should decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wich is to say the equality of substance in God the Sonne with the Father and prouide it to be put in the Crede of the Church Against which worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and decree of the fathers what did Arrius or any of his sect afterwardes alleage to the reprouing therof And you in the meane time my welbeloued frind N. thinke it not long which is not vnprofitable and chose out the tyme to reade that quietly which the cause requireth that I should write plainly What did the Arriās then sayd I argue against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was their chefest best reason for soth this onely that it was not in Scripture O M. Iuell that your eloquence had not ben born at those daies you would haue stode greatly against them with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let old customes and manners win and preuail But yet you may doe good seruice in these daies to perswade with the multitude of them which take them selues wiser then all other which haue ben these nine hundred yeres and which will beleue nothing but the writen worde and bare letter that olde customes must be regarded and preferred also I mislike not the saying but it agreeth not with your person as I beleue Catholikes may all the company of them alleage truly both scripture and custome heretikes doe pretend Scripture onely and that yet not truly but custom they can neuer alleage at all This we haue receaued from the Apostells and their successors saith the Councell of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in all the scripture saieth the heretike And as euery cuntry is distincted one from a nother by proper and peculiar language so doth the Catholike euer speake after the voice of the Churche and the heretike bableth onely after the letter of the boke Reade you the fifth Chapter of the Tripartite history the fourth boke There it is plaine that Constantin the great did put a chaplaine of his in trust for the deliuery of his testament to Constantius his sonne which chaplaine being in deede an Arrian and hauing accesse to the Emperor and acquaintance with him by occasion of the testament perceauing also the yong Emperor his mind to be vnstable and wauering what persuasion did he vse first of all as you think He saied as Theodoretus testifieth they were to blame which had put the worde Consubstanciall among the articles of the faith And why so which worde saieth he is not writen in all the Scripture Loe here is his greatest reason and such in deed as becometh heretikes most of all Let vs goe yet forward and seke whether any mo heretikes will vse that reason And where shall you more plainly find this matter then where the very pack of them is gathered together In a cōfession of a faith which was made at Sirmium Constātius him selfe being present with to many Arrian Bishoppes after other thinges this decree foloweth As for the worde substance bicause being simply put furth by the fathers it is not knowē of the common people and it maketh a scandalum and offence and bicause neither the Scriptures haue this worde in them it pleaseth vs it should be abrogated and hereafter no mention at all to be made of substance in God bicause the Scriptures diuine do in no place make mentiō of the substāce of the father and the sonne You may see what great price they made of this argument it is no Scripture ergo no matter of faith bicause that in so few lines they doe twise repete the selfe same reason Which vndoutedly was then and is now the very principall but not most surest stay of all vnconstant mindes As in the same boke againe see what a nother cōpany of scismatikes do speake for them selues against the Coūcell of Nice VVe say they which are gathered together in Seleucia which is in Isauria we haue yesterday which was the fifth before the Kal. of Octobre geuen all diligence according to the Emperor his will to kepe straitly the ecclesiastical peace and to thinke earnestly vpon the faith as our welbeloued Emperor Constātius hath cōmaunded according to the sainges of the prophetes and Ghospells and to bring furth nothing besides the Scriptures in the matter of the faith Ecclesiastical This againe doth proue my purpose that it is propre to the heretikes to appeale to the scriptures onely bicause they are quickly condemned by tradition custome and manner To conclude therfor this place Arrius being so proud as we haue said hauing many textes of Scripture for him as he vnderstood them which toke him selfe to be best learned the Councell of Nice defining the cōsubstantiality of God the Sonne with the Father bicause they had so receaued it from the Apostells by their successors the same Councell being allwaies reproued of heretikes for that it defined that matter as an article of faith which was not in Scripture I aske now what it is like that the Councell did meane when it should say Let old customes and manners preuaile Can it well be vnderstood otherwise if the wordes be taken generally as you M. Iuell doe alleage them then after this sort that for as much as heretikes can
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
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
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
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