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VVhat so euer ye bringe▪* 1.1 for some shewe of diuersitie and dissension to be founde emong the Cae∣tholikes, it maie be reduced to two heades. The one conteineth a diuersitie in pointes of lerninge: the other in trades of Life. Concerninge matters of lerninge, thanked be our Lorde, for that the very
enemies of the Catholike Churche, cānot charge the Catholikes with dissension in any of the groūdes, and Articles of our Faithe. As for smal matters, and questions disputable on bothe sides, they maie therein dissent one learned man from an other without blame, the Faithe remaininge inuiolated.
But, good sir Defender, what meante you to name the Nominals and Reals? Vnderstande you what they be? If a man shoulde vpon the sudda••ne demaunde of you that question,* 1.2 perhaps you would be to seekinge of an answere. Sir if you be an Oxforde man, as I suppose you be, you maie remember, if euer you learned your Logike after that trade it was taught in, when we resorted to the Paruis there, what adoo was made in daily disputations for exercise of younge wittes, a∣boute Genus and Species, and the reste of the Vniuersals: VVhether they were termini Primae, or Secundae intentionis, whether they were entia Realia, or Rationis. VVhiche is a matter per∣teigninge to Logike, not to Diuinitie. Nowe some Schoolemen be of the opinion, that the fiue Vni∣uersals be termini, or nomina secundae intentionis: And they be called thereof Nominals. Some holde opinion, they are entia realia, and thereof they be named Reals, &c. In the be∣halfe of those Holy Religious menne,* 1.3 we tell you, ye are to blame to belie them. For what Discipline and order of Life so euer they haue addicted them selues vnto, for better oportunitie to serue God: truthe is truthe, they put not greate Holinesse (as ye saie) in eatinge of Fishe, nor of Hearbes: in Shoes, nor in Sandals: in Linnen, nor in VVollen garmentes: in white, nor in blacke: in broade, nor in narrowe Crownes: in goinge on Patens, nor on the bare grounde: in girdinge them selues, nor in beinge Vngirded. They be not so ignorant, as to put Holinesse in suche outwarde thinges, though their obedience performed in the humble obseruation of these outwarde thinges accordinge to their rule,* 1.4 be an Holy thinge. These thinges they vse for restrainte of their will, and for discipline, ac∣cordinge to the order, and rule, vnder whiche, the better to serue God, they haue promised obediently and humbly to liue. Neither put they more holinesse in the thinges by you scoffed at, them Elias did in his Mantell and letherne girdle, wherewith he girded his loines: then Iohn Baptist did in Eatinge of Locustes and wilde Honie, in wearinge a garmente of Camelles heare, and in girdinge him selfe aboute the loines with a skinne.
But I praie you,* 1.5 Sirs, who be ye? if we woulde folowe your lightnes, haue we not like matter of diuersitie in outwarde thinges,* 1.6 to twite you withall: but that your diuersitie is with breache of due order, and Lawe, and that of religious men is accordinge to order, and rule? If ye thinke diuer∣sitie in thinges of their owne Nature indifferent, as meates, apparell, shauinge, &c. woorthy to be reprehended, and deduce from thence an argumente of mutuall dissension: amonge your ministringe Cleregie is not likewise diuersitie founde? Do not some amonge you weare square Cappes, some rounde Cappes, some butten Cappes, some onely Hattes? Doo not some weare side gownes hauinge large sleeues, with Tippettes, whiche is not wel liked of your secte, some of more perfection Turkey gownes, Gaberdeines, Frockes, or night gownes of the moste laye fashion for auoidinge of Supersti∣tion? The thinge is indifferent, and maye be yelded vnto, saithe the one secte: They be the Popes ragges, and maie not be worne, saith thother Secte. And therefore they will rather be iustly put from that whiche iustely they cannot keepe, then yelde one iote. Neither her Maiesties commaunde∣ment, nor their Metropolitans decree care they for. They had rather seeme to the people, whome they vse for their Clawebackes, and to whose iudgement they stande or fall, stoute Champions of their owne Gospell, then meeke folowers of Christes Gospell. Suche mighty Samsons, suche constant Laurences, your ioyly Gospell breedeth.
Some saie,* 1.7 the Body of Christe in the Communion is torne and crusshed with Teethe, some denie it. Yea forsothe, and bothe meane right well. The hundred and thirtene Bishoppes assembled in Coun∣cell at Rome vnder Pope Nicolaus the seconde, prescribed suche forme of Recantation to Berenga∣rius the firste Auctor of the Sacramentarie Heresie, openly there to pronounce, acknowledge, and with subscription to ratifie, as he should confesse the very true Body of Christe, not onely the Sacramente thereof,* 1.8 sensibly and in veritie to be handled with the handes of the Priestes,‡ 1.9 to be broken and crusshed with Teethe of the Faithefull. By whiche woordes these Fathers minde was to expresse a veritie of Reall Presence,* 1.10 a true Eatinge of Christes Body in deede, and to exclude the onely spiri∣tuall eatinge, so as the olde Fathers did Eate Christe in their Manna. Neither is thus Doctrine disso∣nant
from the Fathers,* 1.11 specially frō Chrysostome, who hath the like woordes, Homilia. 45. in Iohan. How so euer our Sauiour Christe consecrated,* 1.12 with a certaine diuine power, or with his Almightie Blessinge, or with vtterance of woordes, or with repetinge the same woordes: what so euer the Pronoune (Hoc) pointeth or signifieth in the woordes of Consecration: what so euer your Dogges, and Mise haue Eaten, or your selues haue troden vnder your wicked feete: whether the Accidentes doo nourrishe, or Substance retourne: what narrow pointes so euer the schoolemen after tossinge of argumentes too and fro, as their manner is, haue agreed or disagreed vpon: the matter is subtile and curious, neither determined by definitiue sentence of the Churche in any Councell. And therefore sith is conteineth no Article of our Faithe, let vs not be offended with the whettinge and sharpe∣ninge of their subtile wittes in matters neither to the Truthe of Gods woorde preiudiciall, nor to the vnderstandinge and iudgement of any man, hurtefull.
The dissen∣sions, vvith vvhiche the Defenders charge the Catholike Churche.
A greate doubteful que∣stion. Euery poore Logician maie easily knovve it.
The Catho∣like Reli∣gious men put no ho∣linesse in outvvarde obseruāces.
To vvhat ende be those ob∣seruances of the Religi∣ous. Elias.
4. Reg. 1. Iohn Baptist.
Matth. 3.
Christes Bo∣dy torne vvith teeth, hovv is it vnderstan∣ded?
Berengarius Recanta∣tion.
This vvas a blasphemous, and horrible er∣roure.
The true Ea∣tinge of Christes Body is Spiritu∣al: This imagi∣ned Eatinge vvith Mouthe, and Teeth, is Heathēnishe, and Fantastical, and hath no truthe.
Nominales Reales.
Curious questions not defined by Holy Churche in any Coun∣cell.