Tertullian exhorting his wife that if he died before her,1 she marry not again, specially to an Infidel▪ showing that if she did, it would be hard for her to observe her religion without great inconvenience,2 saithe thus: Non sciet maritus, quid secretò ante omnem cibum gustes? Et si sciverit, Panem, non illum credet esse, qui dicitur. Will not thy husband know what thou eatest secretly before all other meat? And if he do know, he will believe it to be Bread, and not (27)3 him, who it is called. He hath the like saying in his book De Corona Militis. which place plainly declareth unto us the belief of the Church then in three great points by M. Ivel and the rest of our Gospellers utterly denied. The one that the Communion may be kept: the second, that it may be received by one alone without other company: the third, that the thing reverently, and devoutly before other meats received, is not Bread, as the Infidels then, and the Sacramentaries now believe: but he who it is said to be of Christian people, or who it is called, that is 284 our Maker and Redeemer, or, which is the same, our Lords Body. And by this place of Tertullian, as also by diverse other ancient Doctors, we may gather, that in the times of persecution the manner was, that the Priests delivered to devout and godly men and women the Sacrament Consecrated in the Church to carry home with them, to receive a part of it every morning fasting, as their devotion served them, so secretly as they might, that the Infidels should not espy them, nor get any knowledge of the holy Mysteries. And this was done because they might not assemble them selves in solemn congregation, for fear of the Infidels amongst whom they dwelt. Neither should the case of necessity have excused them of the breach of Christs commandment, if the Sole Communion had been expressly forbidden, as we are borne in hand by those that uphold the contrary doctrine. And Origen that ancient Doctor, and likewise S. Augustine doth write of the great reverence, fear, and wariness, that the men and women used in receiving the Sacrament in a clean linen clothe to carry it home with them for the same purpose. S. Cyprian writeth of a woman that did the like, though unworthily after this sort.
Tertullian exhortinge his wife that if he died before her,1 she marry not againe, specially to an Infidel▪ shewinge that if she did, it woulde be harde for her to obserue her religion without greate inconuenience,2 saithe thus: Non sciet maritus, quid secretò ante omnem cibum gustes? Et si sciuerit, Panem, non illum credet esse, qui dicitur. Wil not thy husbande know what thou eatest secretely before al other meate? And if he doo know, he wil beleeue it to be Breade, and not (27)3 him, who it is called. He hath the like sayinge in his booke De Corona Militis. whiche place plainely declareth vnto vs the beleefe of the Church then in three greate pointes by M. Iuel and the reast of our Gospellers vtterly denied. The one that the Communion may be kepte: the seconde, that it may be receiued by one alone without other company: the thirde, that the thing reuerently, and deuoutely before other meates receiued, is not Breade, as the Infidels then, and the Sacramentaries nowe beleeue: but he who it is saide to be of Christian people, or who it is called, that is 284 our Maker and Redeemer, or, whiche is the same, our Lordes Bodie. And by this place of Tertullian, as also by diuerse other auncient Doctoures, wee may gather, that in the times of persecution the maner was, that the Priestes deliuered to deuoute and godly men and women the Sacrament Consecrated in the Churche to carie home with them, to receiue a parte of it euery morning fasting, as their deuotion serued them, so secreatly as they might, that the Infidels shoulde not espie them, nor get any knowlege of the holy Mysteries. And this was doone bicause they might not assemble them selues in solemne congregation, for feare of the Infidels amongst whom they dwelt. Neither shoulde the case of necessitie haue excused them of the breache of Christes commaundement, if the Sole Communion had been expressely forbidden, as wee are borne in hande by those that vpholde the contrary doctrine. And Origen that aūcient Doctour, and likewise S. Augustine doth write of the great reuerence, feare, and warenesse, that the men and wemen vsed in receiuing the Sacrament in a cleane linen clothe to cary it home with them for the same purpose. S. Cyprian writeth of a woman that did the like, though vnwoorthely after this sorte.
- 1Proofs for Private MassProufes for Priuate Masse
- 2Lib. 2. ad uxor•.Lib. 2. ad vxor•.
- 3The .27. untruth. The translation wilfully corrupted: It, violently turned into, Him.The .27. vntruthe. The translation vvilfully corrupted: It, violently turned into, Him.
- 4The .28. untruth. The Sacrament was never called our maker▪ or Redeemer by any of th•olde Fathers.The .28. vntruthe. The Sacrament vvas neuer called our maker▪ or Redeemer by any of th•olde Fathers.
