M. Ivel, and many other of that side, think to have an argument against Private Mass of the word Communio, as though the Sacrament were called a Communion in consideration of many receivers together. And therefore in his Sermon oftentimes he maketh an opposition between Private Mass and the Communion, and alleging divers places where mention is of a Communion, inferreth of each of them an argument against Private Mass. But this argument is weak and utterly unlearned, as that which proceedeth of ignorance. 191 For it is not so called, because many, or as M. Ivel teacheth, the whole Congregation Communicateth together in one place: but because of the effect of the Sacrament, for that by the same we are joined to God, and many that be divers, be united together, and made one Mystical Body of Christ, which is the Church, of which Body, by virtue and effect of this holy Sacrament, all the faithful be members one of an other, and Christ is the head. Thus divers ancient Doctors do expound it: And specially Dionysius Ariopagita, where speaking of this ⟨p. 26⟩Sacrament, he saith:2 Dignissimum hoc Sacramentum, sua praesantia reliquis Sacramentis longè antecellit, atque ea causa illud meritò singularit•r Communio appellatur. Nam quamuis unumquodque Sacramentum id agat, ut nostras vitas in plura divisas in unicum illum statum, quo Deo jungitur, colligat, attamen huic Sacramento Communions vocabulum praecipu• ac peculiariter congru•t. This mossy worthy Sacrament is of such excellency, that it passeth far all other Sacraments. And for that cause it is alonely called the Communion. For all be it every Sacrament be such, as gathereth our lives that be divided a sunder many ways into that one state, whereby we are joined to God, Yet the name of Communion is fit and convenient for this Sacrament specially, and peculiarly, more then for any other. By which words and by the whole place of that holy Father, we understand that this Sacrament is specially called the Communion, for the special effect it worketh in us: which is to join us nearly to God, so as we be in him, and he in us: and all we that believe in him, one Body in Christ. And for this in deed we do not Communicate alone. For in as much as the whole Church of God is but one house, as S. Cyprian saith, Una est domus Ecclesiae, in qua agnus editur:
M. Iuel, and many other of that side, thinke to haue an argument against Priuate Masse of the woorde Communio, as though the Sacrament were called a Communion in consideration of many receiuers together. And therfore in his Sermon oftentimes he màketh an opposition between Priuate Masse and the Communion, and alleging diuers places where mention is of a Communion, inferreth of eache of them an argument against Priuate Masse. But this agrument is weake and vtterly vnlearned, as that whiche proceedeth of ignorance. 191 For it is not so called, bicause many, or as M. Iuel teacheth, the whole Congregation Cōmunicateth togeather in one place: but bicause of the effecte of the Sacrament, for that by the same wee are ioigned to God, and many that be diuers, be vnited together, and made one Mystical Body of Christe, whiche is the Churche, of whiche Body, by vertue and effecte of this holy Sacrament, al the faithful be mēbers one of an other, and Christe is the head. Thus diuers auncient Doctours doo expounde it: And specially Dionysius Ariopagita, where speakinge of this ⟨p. 26⟩Sacrament, he saith:2 Dignissimum hoc Sacramentum, sua praesantia reliquis Sacramentis longè antecellit, atque ea causa illud meritò singularit•r Communio appellatur. Nam quamuis vnumquodque Sacramentum id agat, vt nostras vitas in plura diuisas in vnicum illum statum, quo Deo iungitur, colligat, attamen huic Sacramento Communio•s vocabulum praecipu• ac peculiariter congru•t. This mosi woorthi• Sacrament is of such excellencie, that it passeth farre al other Sacramentes. And for that cause it is alonely called the Communion. For al be it euery Sacrament be suche, as geathereth our liues that be diuided a sunder many waies into that one state, whereby wee are ioigned to God, Yet the name of Communion is fit and conuenient for this Sacrament specially, and peculiarly, more then for any other. By whiche woordes and by the whole place of that holy Father, wee vnderstande that this Sacrament is specially called the Communion, for the special effecte it woorketh in vs: whiche is to ioigne vs nearely to God, so as we be in him, and he in vs: and al wee that beleeue in him, one Body in Christe. And for this in deede wee doo not Communicate alone. For in as muche as the whole Churche of God is but one house, as S. Cyprian saith, Vna est domus Ecclesiae, in qua agnus editur:
- 1The .19. untruth. For of Communicating to gather, it was called Communio.The .19. vntruth. For of Cōmunicating to geather, it vvas called Cōmunio.
- 2Ecclesiasti. Hie•arch. ca. •.
