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
in reasoning as your yea For although the coÌ„meÌ„dation of some person hath made you a Bishopp And by order of the church I am a simple priest yet as good the legges of a larke as the body of a kyte If we goe to craking in dede it is not good but this yet they would constraine many to do I wil yeld nomore vnto his auctoritie then reason will require Yet I may iustly crake not in my selfe but vnder the churches auctoritie and in the name of S. Cyprian and Tertullian Was that say you an abuse to carye the SacrameÌ„t home at those dayes and receaue it before other meates I vnderstand what greueth you in this example of the primitiue churche For it proueth plainly against you that euen in so nigh daies vnto Christ ther was no necessitie to receaue the Sacrament vnder both kindes And wheras the persequutioÌ„ and hatred of Christians was then so great that they could not frely meete together in any common and open place and so quietly serue God and receaue his benefices as they desired can ye blame them yf the clergie were coÌ„tent to let the Christians cary home with them that present comfort of their soule which is the body of Ihesus Christ to haue it alwaies in redinesse and to strengthen their weaknes therwithall if sodenly they were called vnto martyrdom Be you wiser then S. Cyprian and he writing not his priuate fashion and maÌ„ner which might be well inough corrected by greate counsell but writing of a certain fact of a woman which reserued the Sacrament in her chest wherby the custome of that tyme and most vndoutedlye the faith of that tyme may be gathered doe you reproue the odre of the primityue church and haue you forgotten so sone that old customes must preuaile where haue you readen in any old father or doctor or in any generall councell or how can you shew it by any treu example of the primitiue church that the carying home reseruing of the Sacrament was an abuse but let vs heare what S. Cyprian writeth in his sermoÌ„ de Lapsis He proueth Wherin I confesse he did vilye and damnablye misvse the people and coÌ„trary the church But it is to be noted that this Marcus went about to winne vnto him selfe an estimation aboue all other priestes which could not but folow when that at his coÌ„secrating the people should see the wyne turned as it were in to bloud and that the like did not appeare when other Priestes did consecrat And note that except the faith of the church in those dayes had ben that the very bloud of Christ was in the mysteries of the Christians he could neuer haue made any to reuerence hym the more for that practise but rather to haue brought him before the officers of the church and examined him saying We doe beleue that we receaue Christ onely by faith which faith goeth vp to heauen and eateth him as he sitteth at the right hand of his father but this man sheweth vs very plaine bloud in the chalice which is against our belefe And wheras this Necromanser did turne his craft to the pleasing of the people and so made bloud to appeare in the chalice it foloweth that the whole people of the church did reioyce in the bloud of Christ which thei beleued to be in the mysteries and so he craftely serued their faith an deuotion that he might winne their praise and fauor and that he might be pointed vnto with loe there goeth a good priest and a blessed man But will yow heare more abuses Som take the Sacrament for a purgation against slaunder som hang it before their brestes for a protection S. Benet sayeth he ministred the communion vnto a woman that was dead Ergo what doth folow Ergo the sacrament may be abused I graunt it may be as when wicked and false coniures doe make it a meane to binde the diuell or when heretikes or infidells tread it vnder foote or cast it in the fire or pricke it with kniues to proue whether God his worde be trew that this is his body which was deliuered for vs. But none of your premisses almost doth inferre rightly that conclusion For wherby shew you that S. Benet did abuse the Sacrament in ministring it vnto a woman that was dead All your argument is this Christ did not appoint that the Sacrament shold be hanged about ones necke or put in chest or geauen to dead women ergo these be great abuses Is this in deed good reason that what soeuer Christ hath not expressely willed that may not be vsed Sir Christ did not bid vs that if ther were not present three at the least which would receaue ther should be therfore no communion that daye Christ did not bid vs knele downe and say Lorde we doe not presume to com to this thy table trusting in our owne merites Christ did not bid vs when one chalice is supped vp to fill it again out of the whole potle or quart potte Christ did not bid vs cary home with vs the pieces of bread or cantells therof and doe what we would with it Ergo these be great abuses in the coÌ„munion boke no Sir no the truth must be tryed by other argumentes then these rhetoricall repetitions and negatiues of Christ did not appoint this ergo it is an abuse especially whereas to many doe thinke that Christ will be content with no other thinges but such onely as are writen as though the holy ghost the spirite of truth were idle in the church all this while how dare you to iudge of S. Benet his fact the like vnto which S. Gregory doth alleage for a miracle and for a notable matter S. Austen so wise and blessed a man wheras he disputeth in his boke De Ciuitate Dei of deathes which som haue vsed towardes them selues and wheras he well remembred that the precept of God was Thou shalt not kill also remembred that the church doth honor for martyrs certain which did runne into the waters and to kepe their virginitie lost their liues in this so doubtfull a case wherin the church seamed to stand against God and the precept of God to be contraried by the holye daye of the church he dared not rashely to conclud but stoode herein that the precept of God must haue his force and with what conscience and prayse those virgins drowned them selues that must be left vnto the working of God the holy ghost and not curiously serched of men for what if they did so sayeth he not deceaued as women may be but commaunded by God neither â—rring therin but obeying As of Sampson it is not lawfull for vs to thinke any other thing And we therfore sayeth he afterwardes come to the conscience by hearing but of secret thinges we take not vpon vs the Iudgement Thus Sir it did becom you to doe for asmuch as you confesse Sainct Benet for a Sainct and wheras
to most shamefull death reignyng at the right hand of God his father and present among men vpon the altar Stick not therefor I say vnto the body lett not your thoughtes and desires rest in the flessh onlye but goe hyer by your faith and coÌ„sider that blessed sowle of his so chast patient wise charitable bright glorious and yet hyer and hyer in to the very heauens and aboue all heauens beholding and wondering how the maker of them all whom thowsand thowsandes and ten hundred thousand thousands do wayte vpon ys present here for vs to be receaued of vs and to incorporate vs in to hym selue This loâ— haue I spoken more largelie bicause M. Iuell hath no other way to answer S. Augustine but to declare as we denye it not vnto them but which thei haue lerned of vs that we must ascend with our hartes in to heauen and there honor Christ. Which being most true and grawnted vnto hym he doth vntruly and ignorantlye to say that Christ is not to be honored also in earth in the sacrament of his very bodye and bloud bycause he is to be honored in heauen For we doe not diuide Christ and make one Christ to be in heaueÌ„ an other to be on earth one bodye in heauen an other in earth but men worshipp hym in heauen one God and the Angells worshipp hym in the Sacrament here on earth as S. Chrisostome proueth And men worship hym as he lieth vpon the altar and Angells worship hym as he sitteth at the right hand of God his father And so both Angells and men doe worshipp Christ both in earth and in heauen and that not with two kindes of honors one for holy dayes an other for working but with one salfe same honor and worship The protestants wold be seen to say much when they appeale so often to heauen and receaue Christ sitting at the right hand of God as who shold saie the papistes myndes goe no hyer then the priestes handes when he sheweth the SacrameÌ„t vnto them And when they haue supposed that this is true then loe they triumph in recityng S. Chrisostome S. Augustyne S. Hierome and then are they sorye that old holie fathers be not regarded But the answer vnto them is readie that they haue saâ—ed therein very well but nothing to the purpose for Catholykes doe beleue that they must lift vp their hartes and seeke for Christ in heauen and worship hym at the right hand of his Fatherâ— but protestantes denye that Christ is reallie present in the Sacrament or that he is to be worshipped therein which I shal disproue a litle more S. Augustyne vpon the .21 Psalme The riche of the earth sayth he haue eaten also the bodye of their Lorde but they haue not been fulfylled as the poore men were in folowing of Christ but yet they dyd worship hym Now M. Iuell coÌ„fesseth that where we eate Christ there we worship Christ. ergo these riche men of whom the Prophet and S. Augustyne speak which did eate Christ on the earth did worshipp hym also on the earth for in heauen they did not eate hym bicause they folowed hym not as the poore did which worthelie did receaue hym Again how could the gentyles haue misreported the Christians in the primitiue church for honoring of Ceres and Bacchus the false goddes ouer bread and wyne except they had geuen some argument thereof in deed by reason of honoring Christ in the SacrameÌ„t For if an Ethnyk shold behold a Christian after grace sayd to eate his meate sauorlie and soberlye he could not think that he worshipped Ceres and Bacchus therein But when the panymes hard saye that the Christians dyd eate the flesh of theyr God and when they could see nothing but bread and wyne which were receaued with all reuerence and deuotion they might not saye that is was onlie bread bycause of the honor which at the presence thereof the Christians exhibited vnto it and they could not saye it was the bodye of Christ bycause that being yet infydells they were not instructed in owr misteries it remayned then to think and to report that vndoubtedlie Christians dyd worshipp Ceres and Bacchus Which proueth that the Sacrament was then adored and worshipped Besides this it ys gathered owt of the same blessed Doctor that we doe honor thinges inuisible I meane flessh and bloud vnder the forme of bread and wyne whiche we see And we doe not take these two kyndes after lyke sort as we dyd before the consecration whereas we confesse faythfullie that before the consecration it is bread and wyne which nature formed but after the consecration it ys the flessh and bloud of Christ which blessing hath halowed But yet for all those testimonye what sayeth M. Iuell It is a verie now deuyse quod he and which as it is well knoweÌ„ came but latelie in to the church about .iij. hundred yeares past Honoâ—us being Bishop of Rome and coÌ„maunding the SacrameÌ„t to be liâ—â—ed vp and the people reuerentlie to bowe downe to 〈◊〉 After hym Vrbanus the fowerth appointed 〈◊〉 holydaie of Corpus Christ c. Threâ— hundred yeares are 〈◊〉 but a very litle 〈◊〉 with â—ow when we â—alke of the adoration of the sacrament but if we come to the glorious setters furch of the new fownd Ghospell thirtie yeares lacking 〈◊〉 〈◊〉 computationem Eccelesiâ— Anglicaâ—â— doe â—â—â—ke a greaâ—â— antiquitie And then 〈◊〉 or after hym Zuinglius must be named fathers and Apostells when very blessed Bisshoppes Honorius and Vrbanus whom all Christendome assented vnto are named contemptuouslie as who should say I knew them whem thei did stand withowt the church doores and could not read any letter in the bâ—ke But goe to when Honorius did commaund the adoration of the sacrament dyd any countrey of all Christendome or Cytie or godlye man speake agaynst it Or when S. Vrbane apoynted an holidaye for it is it writen or extant by any argument that it was refused in any place The popes I am sure were not withowt counsell the Vnyuersities were not withowt great scholars religious houses and orders were not theÌ„ destroyed the holy ghost in true Catholykes was inuincible the wicked spirite in heretykes would haue been venterous a good man with the daunger of his life would haue spoken the trueth an heretyke to wynne a fame would not haue passed vpon death the dyuel also being his comforter and in these so manye causes whi the trueth should not be suppressed is it possible that withowt open coÌ„tradiction a false honor of God should be receiued among Christians therough the whole world yf the adoration of the Sacrament were in deed blasphemous being so receaued as it was in all ChristeÌ„dome so many people runnyng headlong as you ween in to their damnatioÌ„ did the holy ghost stirr vp no one good man to call them back That holy ghost which was promysed before and is now performed vnto the church of Christ which
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
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
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