D. HESKINS D. SANDERS AND M. Rastel accounted among their faction three pillers and Archpatriarches of the Popish Synagogue vtter enemies to the truth of Christes Gospell and all that syncerely professe the same ouerthrowne and detected of their seuerall blasphemous heresies By D. Fulke Maister of Pembrooke Hall in Cambridge Done and directed to the Church of England and all those which loue the trueth AT LONDON Printed by Henrie Middleton for George Bishop ANNO. 1579. The contentes of the seuerall treatises conteined in this Booke 1 The Parleament of Christ auouching the inacted trueth of his presence in the sacrament restored to his veritie and deliuered from the impudent and outragious corruptions of Tho. Heskins 2 That it is lawfull to breake superstitious Images and vtterly vnlawful to honour them with a confirmation of suche true doctrine as Maister Iewel hath vttered in his reply concerning that matter against a blasphemous treatise made by Nicholas Sander 3 The challenge and sound doctrine conteined in M. Iewels sermon mainteined and deliuered from the lewde and slaunderous dealing of Rastel with an answere to his challenge ¶ A CATALOGVE of all such Popish Bookes either aunswered or to be aunswered which haue bene written in the English tongue from beyond the seas or secretly dispersed here in England haue come to our hands since the beginning of the Queenes Maiesties reigne 1 HArding against the Apology of the English church answered by M. Iewel Bishop of Sarum 2 Harding against M. Iewels challenge answered by M. Iewel 3 Hardings reioynder to M. Iewell aunswered by M. Edwarde Deering 4 Coles quarrels against M. Iewell answered by M. Iewell 5 Rastels returne of vntruthes answered by M. Iewel â–ª 6 Rastell against M. Iewels challenge answered by William Fulke 7 Dorman against M. Iewel answered by M. Nowel 8 Dormans disproofe of M. Nowels reproofe aunswered by M. Nowell 9 The man of Chester aunswered by M. Pilkington Bishop of Duresme 10 Sanders on the sacrament in part aunswered by M. Nowell 11 Fecknams Scruples aunswered by M. Horne B. of Winchester 12 Fecknams Apologie aunswered by W. Fulk 13 Fecknams obiections against M. Goughes sermon aunswered by maister Gough and maister Lawrence Tomson 14 Stapletons counterblast answered by M. Bridges 15 Marshall his defence of the crosse answered by M. Caulfehill 16 Fowlers Psalter aunswered by M. Sampson 17 An infamous libell or letter 〈…〉 against the teachers of Gods diuine prouidence and predestination aunswered by Robert Crowley 18 Allens defeÌ„ce of Purgatorie answered by W. Fulk 19 Heskins parleament repealed by W. Fulk 20 Ristons challenge answered by W. Fulk Oliuer Carter 21 Hosius of Gods expresse word translated into English aunswered by W. Fulk 22 Sanders rock of the church vndermined by W. Fulk 23 Sanders defence of images answered by W. Fulk 24 Marshals reply to Caulfhil answered by W. Fulk 25 Shaclockes Pearle answered by M. Hartwell 26 The hatchet of heresies answered by M. Bartlet 27 Maister Euans answered by himselfe 28 A defence of the priuate Masse answered by conâ—ecture by M. Cooper Bishop of Lincolne 29 Certein assertions tending to mainteine the church of Rome to be the true and catholique church confuted by Iohn Knewstub These Popish treatises ensuing for the most part are in answering and those which are not by God assistance as 〈◊〉 will serue shall receiue their seueral replies If the Papistes know any not here reckoned let them be brought to light and they shall be examined 1 Sanders vpon the Lords supper partly vnanswered 2 Allens defence of Priests authoritie to remiâ— sinnes and of the churches meaning concerning indulgences 3 Stapletons fortresse of the faith 4 Stapletons returne of vntruthes 5 Rastels replye 6 Bristowes Motiues and Demaunds collected out of the same 7 Vaux his Catechisme 8 Canisius his Catechisme translated 9 Frarins oration translated ¶ THE AVTHOVR to the Reader ALTHOVGH there is nothing in these bookes which haue beene so long vnanswered but either it is vnworthy any answere or else hath ben satisfied sufficiently before in many treatises extant in the English toung already yet because the aduersaries should not altogether please themselues in their fantasie that they be vnanswerable nor the simpler sort suspect that there is any thing in them that we need to be afraid of I thought good to take in hand this short manner of confutation In which I trust the diligent indifferent reader wil confesse that I haue omitted much matter whereof I might haue taken aduantage rather then that I haue left any argument of importance vnsatisfied Considering therfore what breuitte I haue vsed as was necessarie for me being but one against so many I trust the reasonable Readers will looke for no other vertue of writing at my handes but onely the simple shewing of the trueth and the plaine confutation of the false reasons of the aduersarie Which that they may the better see with more profit perceiue I exhort all such as haue the Popishe Bookes here confuted to conferre their argumentes with mine answers And for them that haue not the bookes at hand I haue so set downe the titles of their Chapters and the cheefe pointes of their treatises collected by themselues in their owâ—â— tables that the perusers may vnderstand I haue left no matter of any moment vntouched In rehearsing of their arguments I haue rather added weight vnto them then taken any force from them in my repetitioÌ„ or abridgement of them so neere as I could by any wit I haue conceiue their order and resolue their Methode What I haue perfourmed in answering let the godly and learned Iudge In the meane time I desire God to graunt that this my labour may be to the glorie of his name and the profite of his Church by Iesus Christe our Lord. THE FIRST BOOKE OF HESKINS PARLEAMENT REpealed by W. Fulke THE first Chapter vpon occasion that this aduersarie this proclamer and challenger he meaneth the B. of Sarum of holy and learned memorie would haue the Scriptures read of all men presupposing the same to be easie to be vnderstanded entereth as by preamble to treate of the difficultie of the Scriptures and to proue that they ought not of all men to be read without an able interpreter or teacher THIS Burgesse for the citie of Rome hauing in purpose to make a speake in the Popish Parleament for the matter of the sacrament of the Masse and douting least his tale should not be long ynough if he vttered nothing but that might seeme directly to appertaine to his cause beginneth with a pretie preamble of eight Chapters long of the difficultie of the Scriptures and the vnderstanding of the same And bicause he hath not aduauntage sufficient of any wordes or writing of the B. of Sarum to inlarge his speach by confuting thereof he feigneth vnto him selfe a monster to fight withall out of Luthers booke De seruo arbitrio who teacheth as he saith That the Scriptures of them selues be
that the creatures themselues that were the elements of their sacraments figures should be more excellent glorious because the inwarde grace was not so clearely reuealed and it was meant the sacraments figures should be many more in nomber because the doctrine was much lesse manifest then it is to vs But concerning the inward working of God there is no doubt but it is as marueilous as wonderfull in our sacraments as in theirs and in respect of illumination according to the doctrine which is more lightsome and of full assurance as of that mysterie which is alreadie accomplished it is much more excellent notable in our sacraments which are as Augustin sayth in number most fewe in matter most simple in signification most excellent Ep. ad Ian. 118. Primò itaque tenere te volo quod est huius disputationis caput Dominum nostrum Iesum Christum sicut ipse in euangelio loquitur leui iugo suo nos subdidisse sarcinae leui Vnde sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem noui populi colligauit sicut est baptismus Trinitatis nomine consecratus communicatio corporis sanguinis ipsius si quid aliud in scripturis canoniâ—is contineatur First therfore I would haue thee hold this which is the head of this disputation that our lord Iesus Christ as he him selfe speaketh in the Gospell hath submitted vs to his gentle yoke easie burthen Therfore by sacraments in number most fewe in obseruation most easie in signification most excellent hee hath bound together the fellowship of the newe people as is baptisme being consecrated in the name of the Trinitie the communication of his bodie and bloud if any thing else be conteined in the canonicall scriptures Thus you see notwithstanding the vaine cauils of M. Hesk. wherein our sacraments are equall with theirs and wherein ours are more excellent then theirs so that we haue no neede of his reall presence to make a difference betweene the sacraments of the newe testament the sacraments of the olde fathers which though they liued vnder the old testament yet were they saued by the newe testament in the forgiuenesse of their sinnes by Christ as we are The thirteenth Chapter proueth the same by scriptures Doctors In the beginning of this Chapter he rayleth against Luther Oecolampadius Caluin c. but without proofe of any thing and therefore I count it not worthie of aunswere Secondly he will proue that the sacraments of the olde lawe are weake and beggerly elements not onely nowe when they be abrogated but also when they were in their greatest strength and therefore in no respect equall with ours For proofe hereof hee alledgeth the Apostle to the Hebrues 7. that the lawe brought nothing to perfection Chap. 10. The law hauing the shadowe of good things to come and not the verie facion of the things them selues can neuer with sacrifices which they offer make the commers thereunto perfect But hee is verie ignorant if he knowe not as he pretendeth or else verie obstinate if he will not acknowledge that the Apostle as he writeth to the Hebrues so he speaketh of the lawe as the vnbeleeuers esteemed it that is altogether seperated from Christ so of the ceremonies therof and not as the lawe and the ceremonies thereof were considered of the faithfull with Christ the ende and accomplishment of it and them For otherwise Christ him selfe is called a minister of circumcision for the trueth of God to establish the promises of the fathers Rom. 15. ver 8 After this he gapeth and cryeth out vppon Oecolampadius for saying that our bread is no better then the Lamb of the spirituall fathers Whereas if hee speake of the elements in both there is no question if of the heauenly parte that he sayth is true neuerthelesse there is a dignitie an excellencie of our sacrament about these and that is in clearnes of vnderstanding the mysterie therof as I haue often shewed And all the textes and authorities that Maister Heskins citeth proue nothing else As first Iohn Baptist was greater then all the Prophets because he spake more clearly of Christ being present whoÌ„ they described to come when he sayed beholde the Lambe of God that taketh away the sinne of the worlde that confirmeth Chrysostome in Math. Hom. 38. comparing Iohn to that noble man that commeth next to the king And Oecumenius preferreth Iohn because he prophesied of him whome he sawe and baptized Wherupon Maister Heskins gathereth that if Iohn were the more excellent Prophet because he sawe Christ present of whome he prophesied then the sacrament must bee more excellent because he was present whome it figured By like reason he may gather that they that were baptized in Christs preseÌ„ce were better baptized then we are now But the reason holdeth as I sayd before not of the bodily presence but of the clearer doctrine that was by meanes of his presence So Abraham desired to see the day of Christ and sawe it Ioan. 8. yet blessed are your eyes sayeth he which see that you see for many Prophets righteouse men desired to see haue not seene the things that you see that is although they haue seene them by faith yet not so clearely as you haue seen them and so be the verie wordes of Chrysostome which M. Hesk. citeth in 13. Math. Hom. 46. vpon that place Manye Prophets and righteous men haue desired c. that is saith Christ My comming presence myracles voice For here he doth not onely preferre them before those lost and damned men but also he affirmeth them to be more excellent and happie then the Prophets righteous men Why so Because they do not only see these things which they haue not seene but also those things which they desired to see these men sawe with their eyes For they also by faith did beholde these things but these much more clearly did see all things You see therefore howe vainly he cauelleth against Oecolampadius and the trueth when the texts and authorities he citeth be al cleane contrarie vnto him selfe The fourteenth Chapter proceedeth in the proofe of the same by the Scriptures and doctors His first proofe shal be that the sixt Chapter of Iohn is to be taken of the blessed sacrament and this is proued in his second booke where also I haue aunswered how it is taken and in what respecte it perteineth to the sacrament namely as the sacrament is a seale of the doctrine conteined in that Chapter To this proofe he addeth the consent of the church vntil Luther in so much that when the heresie of the Communion vnder both kindes waâ— raised in Bohemia they grounded it vpon that Chapter Note by the way that the Communion vnder both kinds instituted by Christ and practised in the Church a thousand yeares after Christ is called of Maister Heskins an heresie The third proofe is that Iohn spake
booke and yet they are necessary for the preseruation of the doctrine thereof yea they are true natural figures of the sense that is contained in the booke if no man be so madde as to put of his cap to those letters or to that booke or to set it vp to kneele to it to sense it c What monstruous madnesse is it to defende the worshippinge of Images which if they were graunted to be lawfull meanes to bring men to spirituall knowledge yet were they nothing comparable to the written letter and sillables of the scriptures The fourth cause of honouring of Images is that all nations haue honoured them in respect of their vertue whose Images they are I haue shewed before in a worde that this prooueth it not to be a lawe of nature that Images are to be honoured because all nations haue bene ignorant of God haue committed Idolatrie haue committed whoredome c. And although the art of making of Images be good yet it prooueth not that all Images may be made or anye worshipped The art of making swordes is good yet it neither proueth that all swordes are well vsed nor that any is to be worshipped But Master Sander saith seeinge that all nations haue made and worshipped Images it is against the lawe of all nations and of nature to forbid the worshippe of them For he would better like of that lawe which forbadde Images of Christ to be made then of that which forbiddeth them to be worshipped which he calleth a filthie decree and yet it was a decree of Pope Gregorie the first to the bishoppe of Massilia as we haue shewed before But concerning the example of all nations thus I answere briefely what Images they made out of religion and how they worshipped them it toucheth our controuersie nothing in the worlde But such as they made and worshipped in religion were abhominable Idoles and contrarie to the lawe of nature For Sainte Paule in the first to the Romaines and in the 17. of the Actes reproueth the Gentiles for making and worshipping of Images by the lawe of nature But whereas he saith the Iewes worshipped the Images of the Cherubins which Salomon had made to garnish the walles of the temple with the figures of palme trees and other flowers quoting 3. Reg. 6. 2. Par. 3. he is a most impudeÌ„t shameful liar For there is no word in those chapters nor in all the Bible sounding that way Neither doth Hieronyme ad Marcellam say they worshipped the holy place but they reuerenced it in respecte of the great mysterie thereof as they did the temple it selfe For all reuerent estimation of a thing is not honouring or worshipping of it as Master Sander alwayes dreameth Of the image in Pauende made as he sayeth by the woman and preserued by Christians vntill the dayes of Iulian wee haue sayed ynough in the Chapter nexte before this Hitherto the wicked custome of all nations contrarie to the worde of God proueth not the worshipping of images to bee necessarily good by the lawe of nature The fifth cause is that the relation of honour is so necessarily betweene the image and the thing meant to bee honoured by it that if the image be not honoured the thing cannot be honoured thereby Nay by your leaue Master Sander the relation of honour is between them that meant to giue honour and the thing meant to bee honoured inter honorantem honoranâ—â—â— and not between the image and the thing meant to bee honoured by an image so that if the image be not honoured his foolish meaning is disapointed that meant to honour a thing by an image But admit it were as you say what inconuenience is in the conclusion If the image be not honoured the thing cannot bee honoured by the image For if the thing be worthie honour it needeth not the vaine honour of an image But you saye it is the lawe of nature and right reason that if an image be made of an honourable personage it may also be honoured that is honourably regarded and esteemed according to the vertue of the man more or lesse As if it be the image of Cato you thinke his worldly wisedome well worthie of an image but you wil not think it to be an holie image as you thinke the image of Christ or his mother to bee But if you thinke the image of a holie person to bee a holie image why do you not by the same reason thinke the image of Cato a wise man to be a wise image and the image of Socrates a vertuous man to bee a vertuous image and the image of Cicero an eloquent man to bee an eloquent image if the images of these men bee not wise vertuous nor eloquent no more be the images of Christ his mother or his Apostles diuine holy or honorable And if it be the lawe of nature that the image of an honourable person shoulde be made and honoured as his vertue is more or lesse then by the contrary the image of a wicked man shoulde be made and dishonoured as his wickednesse is more or lesse So that as we must haue a religion of images of good men made and honored to stirre vs vnto vertue so wee must haue a religion of making and dishonouring the images of wicked men to diswade vs from wickednes If this later be a fond immagination so vndoubtedly is the former The sixt cause is because the name of Christ is communicated to his image for it is called Christ so the honour due to his name is in the same degree to be communicated to his image also For the name of God is to be blessed and the name of his sainctes shall liue in honour for euer Yea sir but as the name of Christ is falsely wickedly and blasphemously communicated to a deade image so is his honour falsely wickedly and blasphemously communicated to the same And where as hee saith wee are ashamed to confesse that we breake the images of Christ he lyeth falsely impudently For if we sawe the true images of the countenance of Christ abused to idolatrie wee woulde no more doubt or feare to breake them then Ezechias did to breake the Brasen serpent which was a figure of Christe and commaunded by God himselfe to be made But as for their ridiculous images which are no more the images of Christ then of Iudas Iscarioth but that it pleaseâ—h them to call them so wee may iustly denye them to bee the images of Christ which haue no proper resemblance vnto his bodie more then to any other man. The last reason is that if it be a contumelye to the Prince to haue his image broken and an honour to haue it regarded the like must needes come to passe in christ And here M. Iewell is bidden to breake if he dare the Image of the Queenes maiestie or the armes of the realm or any noble mans banner But if the prince had as precisely forbidden any image of her to be
their writinges verilye not hauing the images of their bodies but of their mindes For those thinges whiche are saide by them are the images of their mindes Likewise they cited the saying of Amphilochus sometime bishoppe of Iconium Non enim nobis sanctorum corporales vultus in tabulis coloribus effigiare curae est quoniam hijs opus non habemus sed politicè illorum virtutum memores esse debemus We haue no regarde to counterfet the corporall faces of the saintes in tables with coloures because we haue no need of them but we ought to be wisely mindfull of their vertues Moreouer they rehearsed the sayinge of Theodotus bishop of Ancyn Sanctorum formas species ex materialibus coloribus formari minimè decorum putamus horum cutem virtutes quae per scripta traditae sunt veluti viuas quasdam imagines reficere subinde oportet Ex hijs enim ad similem imitationem zelum peruenire possumus Dicant enim nobis qui illas erigunt quaenam vtilitas ex illis ad se redit an quòd qualiscunque recordatio eos habeat ex tali specie contemplatione sed manifestum est quòd vana sit eiuscemodi cogitatio diabolicae deceptionis inuentum We thinke it nothing at al seemely that the formes and shapes of the saintes shoulde be fashioned in materiall collours but their vertues whiche are deliuered by their writings as certain liuing images we ought often times to renue For by them we may come to the like imitation and zeale For let those which set vp images tell vs what profite commeth vnto them by them is it that a certaine remembrance come to them by such shape and sight But it is manifest that such cogitation is vaine and an inuention of diuelishe deceipte What shall here rehearse the testimony of Eusebius who whē the Empresse Constantia required to haue an image of Christ answered that no such images were to be made with many other sayings of Basil Gregorie Athanasius and other cited in that Councell which M.S. maketh so obscure as though they had mett by candle light and whispered in corners that they durst not be a knowne of But if it deserued not the credit of a councell what needed Irene to haue gathered this worshipfull councel of Nice against it And where M.S. for further allowance of it saith it was confirmed registred for a knowne lawful general councel throughout al christendom he speaketh out of al compasse of the trueth For the Emperour Charles the great would not receiue it but write or at the leastwise cōmanded Albinus or Alcuinus his teacher to write a booke against it in his name which booke is yet extant How it was receiued in Britaine Matheus Westm. testifieth in these words Eodem anno Carolus rex Francorum c. The same yeare Charles the king of Fraunce sent a synodall booke into Britane in whiche manye thinges were founde contrary to the true faith and especially this that it was defined by the consent of almost all the doctors of the East that images ought to be worshipped which doctrine the Catholike Church doeth altogether accurse Against which Albinus wrote an Epistle beinge marueilously well indighted by the authoritie of holy scriptures and the fame brought vnto the Frenche king with that synodall booke in the presence of the bishops and noble men These thinges considered the conference that he maketh betweene this councell and the first helde at the same place is chyldishe and ridiculous for though they were both helde in one place called by Emperours or Popes equall in number disputation in both 4. Patriarks in both custome obserued the decree put in execution c. yet they disagreed in that which is the onely authority of councels The first decreed according to the word of God the later cleane contrary to it The first confirmed the Catholike faith which alwayes was held the later a newe heresie of Idolatrie of which the Churche was cleare more then sixe hundreth yeares And therefore what soeuer hee talketh of the authoritie of general councels is vaine wicked for a general councel of Angels is not to be beleeued against the holy scriptures what is more plaine in the scriptures then the forbidding of Idolatrie and worshippinge of Images The great prerogatiue that Master Sander findeth in this councell that so many bishops recanted in it as in none other is a fonde matter to authorize it Rather it sheweth what turne coates they were which changed as euerie prince was affected Finally the nomber of names that he rehearseth of them that beleeued as this councell decreed maketh it not of sufficient credit beside that he is not able to proue it of many whom he nameth as Beda Theophylacte Euthymius c. It were an easie matter to proue as many mo of more antiquitie which beleeued the contrary As Clemens Alexandrinus Origines Irenaeus Iustinus Cyprianus Lactantius Epiphanius Arnobius Tertulianus Augustinus Chrysostomus Hieronymus Ambrosus Athanasius Basilius Gregorius Naza Eusebius Osius and 18. bishoppes with him in the councel of Eliberis Theodosus and 21. bishoppes with him in the councell of Laodicea Aurelius and 71. bishops with him in the councell of Carth. 5. Amphylochius Iconiensis Theodorus Ancyramus Serenus Massiliensis Claudius Taurinensis Albinus Carolus magnus yea Gregorie 1 of Rome and Ionas of Orleance against the worshipping of Images If I woulde descende to later times as Master Sander doth I might add a great number more as Waldo Masilus Henricus de Gandauo Iohn Wiclef Iohn Hus Hierome of Praga and many other So that there remaineth in recorde foure to one that M. Sander can name for the vse and worshippinge of images against either one or both And the greatest part more ancient then the second councell of Nice which he woulde maintaine by rehearsing so many names of men that allowed it the most part were since it was holden scarse two or three before it was helde THE XVI OR XV. CHAP. That M. Iewell himselfe bringeth such reasons for worshipping breade and wine in the sacrament of the Alter because he saith they are the image of Christs bodie and bloude as may right well serue for the worshipping of all holy images It is proued by maister Iewells owne words that the image of an holy thing may be worshipped with what intent an image it made Maister Iewell hath filthie and vnhonest images in his owne booke This Chapter conteineth nothing else but a shameles cauilling and quarrelling vppon maister Iewels words with little wit lesse learning and least of all of honestie The bishoppe writeth thus The olde fathers in their writings commonly cal the sacrament a representation a remembrance a memory an image a likenesse a samplar a token a signe a figure And in an other place he writeth thus Neither do we onely adore Christ as verye God but also worship and reuerence the sacrament holy mistery of Christes bodie Here vppon maister Sander reasoneth
daughter saith â–ª Adhuc tenera lingua Psalmis dulcibus imbuatur let her tong when it iâ— yet but tender be seasoned with sweete Psalmes when she groweth to yeares of discretion Quaerant eam c. let them seeke her in the iourney of the worlde among the flockes and companies of her kinsfolkes but let them finde her no where else but in the closet of the scriptures asking counsell of the Prophets and Apostles of her spirituall marriage But more agreeing with the title of this Chap. you alledge the 49. Chap. of Gene. one speciall place of that Chapter namely the blessing of Iuda What if this Chapter be harde and this place especially in the Chapter is it therefore hard which Moses writeth in the beginning of this booke In the beginning God created Heauen and Earth And shal all the profitable and necessarie doctrine of this booke be vnread for the difficultie of one Chapter In Exodus and Leuiticus although many things require a ripe iudgement yet are many thinges also very easie and plaine and the same scripture also teacheth vs that all figures were referred to the patterne shewed in the mount which is christ Exod. 25. Acts 7. Heb. 8. But these sayings offendeth M. Heskins and seemeth to him to haue almost no reason in them where God forbiddeth them to suffer their cattel to gender with a contrarie kinde or sowe their fielde with mingled seede or to weare a garment of linsiwoolsie Which positiue lawes me thinkes do plainly teach that God loueth purenesse and abhorreth all vnholy mixtures As likewise those wordes Deut. 23 of sowing the vineyard with diuers seeds and plowing with an oxe an asse The law Deut. 22. of leauing the old bird when a man taketh her yong out of the nest was a good rudiment to teach them to abhor either couetousnes or crueltie or both Which law when the heathen men had by the light of nature as appeareth in Phocylides I maruell why it seemeth so straunge to M. Heskins which would be taken both for a Christian and a Diuine As for the moosling of the oxe that treadeth the corne is yet more plaine when the Apostle doth gather a strong argument out of that place from the lesse to the more that God which would haue men to consider bruite beastes with humanitie would not haue the Ministers of his word neglected at their handes But ô noble Diuine Doth the high prouidence of God occupie it selfe in making ordinances for birds nestes Yea M. Doctour and in teaching birdes to make their nestes and in feeding their young birds that cal on him although these ordinances coÌ„cerning birdes nestes were not made for birds but for men Or doth the wisedome of God ioyne such rewardes of prosperitie and long life to such trifles O M. Doctour obedience before God is better then sacrifice though it be in neuer so small matters But Salomon in his Ecclesiastes pleaseth not M. Heskins where he saith that Where much wisedome is there is also much trauell and disquietnesse c herevpon the vnlearned he saith might take occasion to contemne wisedome and much more by that which followeth cap. 2. If it happen to the foole as to the wiseman what needeth me to labour any more for wisedome And herevpon he sweareth that he heard a man of worship grauitie wisedome godly life competent learning able to vnderstand and exercised in the scriptures earnestly say to him that it was a naughtie booke When Salomon doth so exceedingly not onely in his other bookes but also in that same booke and place set foorth the commendation of wisedome it was a very spiderlike iuyce that your wise Gentleman M. Doctour gathered out of that booke and such as no Bee would sucke out of so-sweete and wholesome flowers As for The title Inciâ—ament vnto vertue that you suppose to appeare in the ballattes of Salomon yea rather how vngodly and wanton they seeme to be rather in the outward face teaching and prouoking wantonnesse then godlinesse of life Declareth how reuerently you iudge of the holie scripture And that offence you dreame off belike not most chastly affected is most easily auoyded for what vnlearned man indued with common sense reading in so many other places of the scriptures all wantonnesse of life expressely forbidden will not immediately conceiue that this is some spirituall and mysticall loue which is set forth in these ballats rather then lewd or wanton songes prouoking to wickednesse But then followeth the sonne of Syrach With his vnseemely wordes describing the wickednesse of an harlot Cap. 62. Which an honest man would be ashamed to speake and you ashamed to write if they were not scripture Like as one that goeth by the way and is thirstie so shall she open her mouth and drinke of euery next water that she may get By euery hedge shal she fit her downe open her quiner to euery arrowe Then what trifling resting and pastime you haue seene and heard vpon the reading and rehersall of this text and what vnchast wordes haue fallen out vpon the same It appeareth you haue beene in good company where you haue often heard such wholsome talke But once againe you sweare that This text being spoken in the presence of a good vertuous gentlewomaÌ„ the book turned the place read she exclamed said that if the scripture had such bawdie wordes she would no more beleeue the scripture for it was naught with mo such like wordes To passe ouer the blasphemous nicenes of this your Gentlewoman and your iudgement of their goodnes and vertue with their honestie that troubled her with this place I pray you maister Heskins was it the darkenes of the place that did so much offend her or else because she thought it to be too plaine a description of suche a matter You see therefore or if you do not all the worlde beside doeth that while you seeke to bring the reading of scriptures into contempt and hatred you forget your selfe so much that you bring examples of one contrarie for another Although if I may speake of mine experience as well as you I do very well remember that I hearde a sober and chaste matron of her owne accorde not prouoked thereto by any meanes but the only hearing the same place read affirme that it was a modest description of so vile manners as an harlot vseth To conclude this Chapter you bring in a long testimonie of Origen 10. lib. Strom. Who to defend his wicked allegorizing vpon the scriptures goeth about to proue by some examples and sentences that the litteral sense is not profitable but rather hurtfull As the incest of Iuda the polygamie of the Patriarks the dronkennesse of Noe and such like which are not commended in histories but reproued The sacrifices of Leuiticus he imagineth should prouoke men to idolatrie but without all colour of reason He addeth the iudgement of God against Babylon and her children in the Psalme 136. and the
proofe of that which is not at all in controuersie that it yrketh me to abridge it but for orders sake The Apostles learned of Christ in three yeares study prayer is required to the vnderstanding of the scripture by Origens iudgement The Fathers of the Church learned of their Elders as Clemens Marke Linus Cletus of Peter Titus Timotheus Luke Dionise of Paule and so one of an other Basil and Gregorie Nazianzen studied thirteene yeres in a monasterie Hieronyme learned of the Hebrues trusted not his own iudgement wherefore all rashe readers and arrogant teachers may be abashed which take vpon them to teach before they be learned whereas no man may be his owne teacher in the scriptures All this and much more shall be graunted to M. Heskins without any strife at all But that which he also granteth though it be not very liberally yet it must not be refused That in S. Hieronymies time many did study the scriptures which if the people coulde nowe reuerently and meekely vse might be tollerated Well then the allowance of antiquitie is of our side and the conditional tolleration of M. Heskins for I may not say of the Popish Church knowing what horrible persecution they practise against thē which haue but a book of the scriptures in their mother tonge found in their hand or house although it cannot be proued that they read it Wherefore it is most absurd that hee chargeth the proclamer with slaundering their Churche to bring hir in hatred with the lay people as though she had nowe forbidden them to read the Scriptures in their owne tongue whereas he knoweth no suche prohibition giuen to the lay people vniuersally But the reason is most monsterous For if there had bene any such prohibition there should not haue bene so many lay men which haue both read and written of the scriptures in their natiue tongues c. As thoughe learned lay men coulde not haue readd the scriptures but in their mother tongue But the church fearing the abuses of the scriptures by the vnlearned lay men forbad them But such lay men as vnderstād the scriptures in Hebrue Greeke the Church wil allow them to read thē in english O wise prouident Church Nay meruell not at this For the learned if they be rashe fall into heresies much more the vnlearned And the learned also yea and phisitians themselues sometimes take surfeites therefore it were a sure way for the people neuer to eate meate Noble men and wisemen somtime haue their houses burned therefore it is much more dangerous for poore and simple men to haue fire in their houses The knowledge of Mysteries muste not bee made common to all men for the Iewes would not suffer Genesis and Cantica to be redde of young men before 30. yeares of age The heathen men also as the Romanes Philosophers kept close their secrets the one Sibyllaes bookes the other Morall philosophie especially Metaphysike If I had time I might make sporte with this Metaphysical argument that Christian men must folow the practise of Infidels But I must passe ouer to the rest Chrysostom in the Greeke Church as wel as Hieronyme in the Latine wold haue the people to learne by hearing their teachers and not onely by reading them selues because the scriptures are darke and are a storehouse not common for all men but out of which the stewardes must deliuer to euerie man his portion Remember all this notwithstanding that M. Heskins confessed before that Chrysostome doth often earnestly exhort the lay and vnlearned people to the diligent reading of the scriptures Then followe similitudes of young children and vnthriftes the one if they feede thēselues the meate runneth about their mouth bosome and clothes the other spende their fathers goods in suites and quarels and contention with their brethren So men without witte grace abuse the scriptures to the hurt of others no profite of themselues Except all laye men want witt and grace these similitudes proue nothing For many priestes also want wit grace whō you admit to read the scriptures After similitudes come examples Valdo an vnlearned man caused Bookes of scripture to be translated and so beganne the sect of Valdenses or Pauperes de Lugduno Out of the same founteine of ignorance sprang the heretikes called Begradi Turrelupini Valdo was a godly man seeing the ignorance and vngodlines of the Priests did very wel to procure the translatiō of the scripture and vppon good groundes departed from the Church of Rome vnto the Church of Christ what the other were as stories are vncertein so I leaue them in doubt But Luther and Zwinglius are charged to affirme The scriptures to be easie and make it free for all men to read and expound them and teach that not onely men but also women may openly preache the worde of God and that as well a childe and a woman absolueth as a Bishop If these were not meere slaunders he would haue set downe their owne wordes the circumstance of which no doubt would discharge them of such absurdities as he collecteth For they would neuer affirme euery place of the scripture to be easie nor women but in case where al men or the most faile of knowledge to teach as the prophetesses of the olde lawe did nor women and children to absolue as well as a godly bishop by the doctrine of the Gospell but perhaps better then an ignorant Popish Prelate Likewise where he chargeth Luther To boast that he was ignorant in no part of the scripture and yet bringeth in his owne wordes wherein he confesseth that he knew not whether he had the right vnderstanding of the Psalmes and saith also that it was most impudent rashnesse for any man to professe that he vnderstoode any one booke of scripture in all partes I say the conference of these places doeth declare that no man except he were blinde madde or dronke with malice would beleeue the slaunder of boasting to be true in manner and forme as Maister Heskins setteth it downe Hauing vomited his malice against Luther Zwinglius he inueyeth with mayn sayle of open rayling against the people of our time for the rashnesse and disorder of some As though there were no talke but rash babbling of predestination free wil iustification yea God to be the author of sinne of the number of the sacraments especially the sacrament of the altar and no where but in Tauernes Innes Alehouses and Barbarshops in streetes highwayes and fieldes and in the mouthes of women boyes and girles God be thanked this slaunder is false Although there be great rashnesse in some and vnreligiousnesse in more yet the true members of Christ profite much by reading of his word We confesse with Gregorie Nazianzene that it is not for euery man rashly to dispute of God nor yet of diuine matters but with humilitie and sobrietie which they shal learne no where so well as in the holy scriptures of god The
were of weight or the corruption of the time in which he liued vnknowen there is nothing in this saying which might not easily and without any wresting be referred to the spirituall sacrifices to the spirituall manner of sacrificing the body and bloud of Christ which we haue learned out of the elder fathers The seuen and thirtieth Chapter maketh a brieefe recapitulation of thinges before written with the application of them to the proclamation of the aduersarie and so concludeth the first booke It were but vaine labour especially for me that professe such breuitie to repeate the answers and declarations made before that not one of these Lordes of the higher house whom he nameth fauoureth his bill of the carnall presence or the sacrifice of the masse in such sense as he and his fellowes take it But whereas he is so loftie once againe to ioyne issue with the proclaymer that as he hath done alwayes hitherto vpon the negatiue I will not refuse him And yet by the way I must admonish the Reader how vnreasonably he dealeth that ioyneth all his issues vpon the negatiue whiche sometime is harde sometime is vnpossible to be proued whereas the Bishop whom he calleth the proclaimer ioyneth issue with them vpon the affirmatiue which if euer it was holden is more probable to finde proofe in antiquitie Whereas if I might haue libertie to ioyne vpon the negatiue I would bring in fiue hundreth propositions that are false and yet neuer a one expressely denied of the olde writers because there neuer happened any controuersie aboute suche matters in their times But to his issue If he can bring any one sufficient authoritie that shall directly say that the Church may not offer the body of Christ in such sorte as it doeth I will giue him the victorie First here he reiecteth the authoritie of the Apostle to the Hebrues saying it is but wrested which is as direct as nothing in the worlde can be more direct that Christ offered himselfe and that but once and by that one oblation hath made perfect for euer them that are sanctified But he shal heare Chrysostome vpon the same scripture Hebr. 10. Aufer◠primum vt sequens statuat c. He taketh away the former that he might establish that whiche followeth Beholde againe the aboundance This sacrifice sayeth he is but one but those sacrifices are many for therefore they were not strong because they were many But tell me what need is there of many when one is sufficient Therefore whereas they were many and alwayes offered he sheweth that they were neuer purged For as a medicine when it is strong and effectuall to giue health and able to driue away all sicknesse being but once laide to worketh the whole at once If therfore being but once laide to it hath wrought the whole it sheweth the vertue thereof in that it is not laid to any more this is the effect of it that it is laid on no more but once But if it be always laid to it is a manifest token that it preuailed nothing For this is the vertue of that medicine that it is but once laid on and not oftentimes euen so in this case By what meanes were they always healed by the same sacrifices For if they had ben deliuered from al their sins there should not haue bene offered sacrifice throughout euery day For they were appointed that they should be always offred for al the people both at euening in the day Therfore that was an accusation of sinns not a discharge for ther was made an accusatiō of weaknes not a shewing of strength For bicause the first sacrifice was of no force the second was likewise offered bicause that also profited nothing an other was offered also wherefore this is but a conuiction of sinnes For in that they were offered there is a conuiction of sinnes but in that they were always offred there is a conuiction of infirmitie But contrariwise in Christ the sacrifice was but once offered For what neede was there of medicines when there is no more wounds remaining For this cause you wil say he cōmanded that it should always be offered bicause of infirmitie that there might be also a remēbrance of sinnes What then do we◠Doe we not offer euery day we offer truely but for a remembraunce which we make of his death and this is but one sacrifice not many Howe is it one and not many Bicause it was offered but once and it was offered in the holy of holies but this sacrifice is an exemplar of that we offer the same alwayes For we do not nowe offer one lamb to morrowe an other but the same thing alwayes Therfore this sacrifice is but one For else by this reason bicause it is offred in many places are ther many Christs No but one Christ is euery where both here being perfect and there being perfect euen one body For as he which is euery where is one bodie and not many bodies so also it is one sacrifice And hee is our highe Priest which offered the sacrifice which purged vs the same do we also offer nowe which then truely being offered can not be consumed Howbeit that which we doe nowe is done truely in the remembraunce of that which was done then For this do ye saith he in remembraunce of me We make not an other sacrifice as the high Priest but alwayes the same but rather we worke the remembrance of the same This place of Chrysostome sheweth both that the Church neither doth nor may offer the body of Christ in such sort as the Papistes say that is really and carnally and for the sinnes of the quicke and the dead and also howe the Church is saide to offer the sacrifice of Christes body namely when she celebrateth the remembrance thereof After this holy issue ioyned M. Heskins rayleth vpon Cranmer which in his first booke hath not one Doctour or Counsel to alledge but only a litle false descant vpon a scripture or two as the proclamer in his Sermon What reading Cranmer and Iewell were able to shewe in the Doctours and Counsels is so well testified by their owne learned workes vnto the world that it can not by such an obscure doctour as M. Hesk. is be blemished or darkned But M. Heskins hath such store of testimonies for the sacrifice of the Masse to proue that Christ is offred therin that beside those which he hath alredy cited he wil ad three or foure to this recapitulation First he nameth Iustinus Martyr in his dialogue against the Iewes Where he alledgeth his wordes truncatly leauing out the beginning ▪ which declareth that Iustine maketh all Christians Priestes and offerers of the sacrifice of thankesgiuing in the celebration of the Lordes supper His wordes are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen so we which by the name of Iesusas al shal be one man in God the maker of al things hauing put off our
they 〈◊〉 hitherto that they would neither learne by hearing nor acknowledge by reading that which in the Church of God in the mouth of all men is so agreeably spoken That not as much as of the tongues of infantes the veritie of the bodie and bloud of Christ is vnspoken of among the sacraments of the common faith for in that mystical distribution of that spirituall foode this thing is giuen foorth this thing is receiued that receiuing the vertue of that heauenly meate we may goe into his fleshe which was made our fleshe First M. Heskins as his fashion is to make the matter more cleare on his side falsely translateth Hoc impertitur hoc sumitur this bodie is giuen forth this bodie is receiued Where as Hoc is either taken absolutely for this thing or else at the least must haue relation to Sacramentum which is the next substantiue of the neuter gender in any reasonable construction Secondly it is manifest that Leo speaking against the heretiques Eutycheâ— and Dioscorus setteth forth the truth of Christs bodie bloud as one of the common knowen sacraments or mysteries of Christian faith saith neuer a word of his carnall presence in the mysterie of his supper but contrariwise teacheth that it is a mystical distributioÌ„ a spiritual food an heaueÌ„ly meat which words import not a carnal maner but a spiritual maner of preseÌ„ce eating Thus real presence as he termeth it being not yet proued the adoration cannot follow as he pretendeth The seuen and fortieth Chapter proceedeth in the proofe of the adoration of the Sacrament by doctors The first doctor named is Dionysius Areopagita disciple of S. Paule as he sayeth Eccles. Hierarch 3. parte Cap. 3. who maketh this prayer to the sacrament O verie godly holie mysterie opening fauourably the couerings of signifying signes wherewith thou art couered shine openly and apertly vnto vs fill our spiritual eyes with the singuler open brightnesse of thy light That this Dionyse although of some antiquitie yet is not that Dionyse that was conuerted by S. Paule nor any that liued 600. yeres after at the least it is plaine by this reason that neither Eusebius nor Hieronyme nor Gennadius which wrote the Catologs of all ecclesiasticall writers that were before them or were famous in the church in their time nor yet any other writer within the compasse of 600. yeres after Christe maketh any mention of any such Dionyse to be a writer of those bookes which are saide to be written by him Now touching his supposed prayer it is but an exclamatioÌ„ rethoricall named apostrophe not vnto the bread wine but to him that in that mysterie is represented which is Christ that he would vouchsafe to open him self shine in the hearts of the faithfull as the outward signes are seene with the outwarde eyes And that he allowed no transubstantiation it is manifest by that he saith in the same place that the Bishop doth after consecration cut in peeces the vndiuided bread speaking of the sacrament doth often affirme that by those symboles or signes wee are changed into God Christ meaning we are renewed by his spirite but neuer affirmeth the bread wine to bee turned into the bodie bloud of christ Howbeit what I iudge of his authorite antiquitie I haue declared before The next is Gregorie Nazianzen in Epitaph Gorgoniae sororis Quid igitur c. What then did the soule both great worthie of greatest things and what remedie had shee against her infirmitie For nowe the secreat is disclosed when shee had dispaired of all other shee flyeth to the Phisition of all men and taking the solitarinesse of the night when the disease had giuen her a little respite shee fell downe with faith before the altare and with a lowde voice and all her might shee called vppon him which is worshipped at is and vnto him shee rehearsed all the myracles that he had done of olde time M. Heskins immagineth that it was such an altare as they haue in the popish Churches which is vntrue for it was a table men stoode round about it as is to be proued by many testimonies of antiquitie Secondly he immagineth that the sacrament was hanged ouer the altare to be worshipped as it is among them but that is vtterly false for it was receiued at such time as it was consecrated except some remanents that were kept to be eaten Therfore though shee made her prayer at the altare shee made no prayer to any thing vppon the altare but to God whome shee did worship and reuerence and whose mysteries shee vsed to receiue at the same altare Therefore M. Heskins falsifieth Gregories words which are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but thus they are turned by him into latine ante altare cum fide procubuit illum quem super altare venerabatur c. Shee prostrated her selfe with faith before the altar and called vpon him whome shee worshipped vpon the altare But Gregorie sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it or at it meaning the altare where shee prayed And to put all out of doubt that shee worshipped not the sacrament vppon the altare it followeth afterwarde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if her hand had layde vp any where any parte of the figures of the precious bodie or of the bloud that shee mingled with teares O marueilous thing and immediatly departed feeling health By these wordes it appeareth that shee brought this remanent of the sacrament with her which Gregorie calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes or tokens or figures of the bodie and bloud of Christ and not the verie naturall bodie of Christe and those shee worshipped not but wett them with teares whether superstitiously let the Papistes iudge for they them selues will allowe no such fashions nor yet reseruation for such purposes but as for adoration of the sacrament which is the matter intended here is none spoken of in this place After this he toucheth the facte of Satyrus the brother of S. Ambrose which is aunswered before lib. 1. Cap. 24. whose hope was in God and not in the sacrament Although Satyrus as a young nouice not throughly instructed in Christian religion cannot simply be defended though he may be excused howsoeuer by his brother Ambrose he is highly commended Then followed Eusebius Emisserâ—us Hom. Pascal Because he woulde take away his assumpted bodie from our eyes and carrie it into heauen it was needefull that this day he should consecrate vnto vs the sacrament of his bodie and bloud vs coleretur iugiter per mysterium quod semel offerebatur in precium that it might be continually worshipped or exercised by a mysterie for colere signifieth both whiche was once offered for our price M. Heskins gathereth hereof that the same bodie should be honoured by mysterie whose visible presence not his bodie was taken away from the earth But Eusebius sayeth not onely that he would take his bodie
of our Lords words bringeth in the perfection of certeintie who said This is my bodie which is giuen for you doe this in remembraunce of me In this aunswere seeing he bringeth no exposition but onely citeth the bare wordes of the text there is nothing that maketh for M. Heskins He saith the wordes are plaine inough and neede none other interpretation It is true before the worlde was troubled with the heresie of carnall presence the text seemeth plaine ynough these wordes Do this in remeÌ„brance of me were thought a sufficient interpretation of those words This is my bodie and so doth Basill vse them But S. Ambrose he saith is so plaine that if his mother the Church had not beene good to him he should haue bene shut out of the doores For Oecolampadins reiected his book of the sacraments as Luther did the Epistle of S. Iames. Touching Luther although he were too rash in that censure yet had he Eusebius for his author twelue hundreth yeres before him And not only OecolaÌ„padius but many other learned men do thinke both the phrase and the matter of that booke to be vnlike S. Ambrose But for my part let it be receiued I hope M. Hesk. shal gaine litle by it he hath noted many short sentences which I wil rehearse one after another First Lib. 4. Ca. 5. Antequam Before it be consecrated it is bread but when the wordes of Christe are come to it it is the bodie of christ Finally heare him saying take eate ye all of it This is my bodie And before the words of Christ the cuppe is full of wine and water when the wordes of Christe haue wrought there is made the bloud which redeemed the people Ibi. Lib. 4. Cap. 4. Tu forte Thou peraduenture sayest my bread is vsuall bread but this bread is bread before the wordes of the sacramentes when consecration is come to it of bread it is made the fleshe of Christ. And againe in the same Chapter Sed audi but heare him saying that sayeth he saide and they were made he commanded and they were created Therefore that I may answere thee Before consecration it was not the bodie of Christe But after consecration I say vnto thee thaâ— now it is the bodie of christ He saide and it is made he commanded and it is created And in the same booke Cap. 5. Ipse Dominus Our Lord Iesus himselfe testifieth vnto vs that we receiue his bodie and bloud shall we doubt of his trueth and testification Out of these places he concludeth not onely that figures be excluded but also that the tearme of consecration is vsed seriously I graunt but not in such sense as the Papistes vse it but as the worde signifieth to hallow or dedicate to an holie vse How figures be excluded and how these places are to be taken that are so plaine as he pretendeth I pray you heare what he writeth in the same bookes of sacramentes Lib. 4. Cap. 4. Ergo didicisti quòd ex pane corpuâ— fiat Christi quòd vinum aqua in calicem mittitur sed fit sanguis consecratione verbi Coelestis Sed fortò dicis speciem sanguinis non video Sed habet similitudinem Sicut enim mortis similitudinem sumpsisti ita etiam similitudinem preciosi sanguinis bibis vt nullus horror cruoris sit precium tamen operetur redemptionis Didicisti ergo quia quod accipis corpus est Christi Therefore thou hast learned that of the bread is made the body of Christ and that the wine and water is put into the cup but by consecration of the heauenly worde it is made his bloud But perhappes thou sayest I see not the shewe of bloud Yet hath it the similitude For as thou hast receiued the similitude of his death so also thou drinkest the similitude of his precious bloud that there may be no horror of bloud yet it may worke the price of redemption Thou hast learned then that that which thou takest is the bodie of christ Here you see it is so the bodie of Christ as it is the similitude of his death so the bloud as it is the similitud of his bloud Moreouer in the same book Ca. 5. Dicit sacerdos c. The priest saith make vnto vs saith he this oblation ascribed reasonable acceptable which is the figure of the bodie and bloud of our Lord Iesus Christ. And Cap. 6. Ergo memores c. Therefore beeing mindefull of his most glorious passion and resurection from hell and ascention into heauen we offer vnto thee this vndefiled sacrifice this reasonable sacrifice this vnbloudie sacrifice this holie bread and cup of eternall life And againe Lib. 6. cap. 1. Ne igitur plures hoc dicerent veluti quidam esset horror cruoris sed maneret gratia redemptionis ideo in similitudinem quidem accipiâ— sacramentuÌ„ sed verae naturae gratiam virtus émque consequeris Therfore lest any man should say this and there should be a certeine horror of bloud but that the grace of redemption might remaine therefore truely thou takest a sacrament for a similitude but thou obteinest the grace vertue of his true nature Thus Ambrose hath spoken sufficiently to shewe him selfe no fauourer of Maister Heskins bill although as the scripture teacheth he call the sacrament the bodie bloud of Christ and declareth why it is so called because it is a figure similitude and a memoriall thereof The three and fiftieth Chapter continueth in the exposition of Christes wordes by Gregorie Nicene and S. Hierome Gregorie Nicene is cited Ex serus Catatholico De Diuinis sacram Qua ex causa panis in eo corpore mutatus c. By what cause the bread in that bodie beeing chaunged passed into the diuine power by the same cause the same thing it done now For as there the grace of the word of God maketh that bodie whose nourishment consisted of bread and was after a certeine maner bread So bread as the Apostle saith by the word of God and prayer is sanctified not because it is eaten growing to that that it may become the bodie of the WORDE but foorthwith by the worde it is chaunged into the bodie as it is saide by the WORDE This is my bodie This place saith Maister Heskins ouerthroweth three heresies The first of Luther or Lutherans that the sacrament is not the bodie of Christ except it be receiued Gregorie saith it is not the bodie of Christ because it is eaten But that is no ouerthrow to Luthers assertion for Gregorie meaneth that the sacrament by nourishing our bodies is not made the bodie of Christe as the breade that a man eateth is turned into his bodie and so was the bread that our sauiour did eat turned into the substance of his bodie while he liued but by the power of God this notwithstanding it is made that bodye of Christ only to the worthie receiuer Of which aâ—sertion M. Hesk. saith they
no man of learning will acknowledge them to be his And seeing the Greeke Liturgies are very vnlike the Latine Masse hee doth but mocke the ignorant readers to say they be all one Finally hee doth most absurdly conclude that his Masse should be within the compasse of Saint Augustines rule ad Ian. Ep. 118. That those thinges which the vniuersall Church obserueth throughout the worlde we may vnderstand that they are retayned as ordained either of the Apostles them selues or of the generall Counsels whose authoritie in the Church is most profitable Illa que per orbem vniuersa obseruat Ecclesia datur intelligi vel ab ipsis Apostolis vel a plenarijs concilijs quorum est in Ecclesia saluberrim a authoritas statuta retineri Thus hath M. Hes. cited Augustine to haue a starting hole vnder the name of the church but Saint Augustines wordes are somewhat otherwise Illae autem quae non scripta sed tradita custodimus quÄ™ quidem toto terrarum orbe obseruantur datur intelligi vel ab ipsis Apostolis vel plenarijs concilijs quorum est in Ecclesia saluberrima authoritas commendata atque statuta retineri sicuti quod Domini passio resurrectio ascensio in Coelum aduentus de Coelo Spiritus sancti anniuersaria solennitate celebrantur si quid eliud â—ale occurrerit quod seruatur ab vniuersis quacunque se diffundat Ecclesia Those things which we obserue being not written but deliuered which truely are obserued throughout all the world it is giuen to be vnderstoode that they are retained as commended and decreed either by the Apostles or by generall Counsels whose authoritie in the Church is most wholsome as that the Passion resurrectioÌ„ of our Lord and his Ascention into heauen and the comming of the holy Ghost from heauen are celebrated with yerely soleÌ„nitie or if there be any such like matter which is obserued of all men wheresoeuer the Church spreadeth her self But seing the Popish Masse was vnknowne to the world in Augustines time neuer vsed throughout the worlde of all men for the orientall Churches neuer receiued it to this day if it haue no better holde then it getteth by this place of Augustine it must needes fall to the ground And thus much concerning the name fourme of the Masse In the next Chapter we shall heare of the matter or substance of the Masse it selfe The three and thirtieth Chapter treateth of the Masse it selfe Maister Heskins first with rayling tearmes taketh exception to the proclaymers diuision of the Masse into foure partes Prayers consecration receiuing doctrine except he adde oblation as the fifte or comprehend it vnder the name of consecration Moreouer he saith this is but a description of Masse in the large signification But the Masse it selfe properly is the holie consecration of the bodie and bloud of Christ the holy oblation and offring of the same in the memoriall and remembrance of his passion and death with humble and lowly thankes lawdes and prayses for the same and holy receiuing of that body and bloud so consecrated Here is the Lions skinne couering the asse but yet not so closely but the long eares may be seene hanging out For as the forme of these wordes for the most parte may be applyed to the holy communion so almost by euerie word he vnderstandeth another thing then either the scriptures or the auncient fathers do teache as we shall best see in the examination of the partes which followe First where he sayeth the proclaymer cannot abide consecration he sayeth falsely for both he graunteth consecration and the presence of Christes bodie and bloud but not the Popish charming nor their carnall manner of presence whiche how they be proued by M. Heskins let the readers iudge Oblation the second part he sayeth is proued in the first book and declaration of the prophesies of Melchisedech Damascen Malachie and in the 37. Chapter In the same places let the reader consider the answere In receiuing which is the thirde part two things saith Maister Heskins offend the proclaymer that is receiuing vnder one kinde and receiuing of the Priest alone The former is defended by him Lib. 2. from the 64. Chap. to the end of 67. Chap. there it is in this booke confuted The priuate receiuing he saith shall be defended afterward In doctrine the 4. part he knoweth not what faulte the proclaymer can finde wherein is greatest fault of all but M. Heskins will haue nothing to be the doctrine of the Masse but the Gospell and Pistle and other scriptures that are read in it In prayer the fift and last parte he findeth two faultes namely prayer to Saintes and for the dead for triall of these he will haue recourse to the primitiue Church It is well he can haue no recourse to the holie scriptures nor to the most ancient Church which is properly called the primitiue Church although these two errors be of great antiquitie But before M. Heskins vndertake these trials he girdeth at the communion ministred in copes and the proclaymer wearing Aarons garment for a bishoprick If the Popish priestes had no more pleasure to say masse in their vestments then the proclaymer to minister in copes I thinke the common sort of Papistes would haue lesse deuotion to the Masses then Gods people haue to the communion when it is ministred without any ceremoniall attyre But Maister Heskins will proue that neuer yet was heard off that Christ himselfe saide Masse For he instituted the Masse in his last supper and that he will proue by Cyprian but why doth he not rather proue it by the Euangelistes Forsooth because the scriptures haue no such vnproper speech to make any shewe of the Masse as Cyprian and the rest of the fathers haue Well let vs heare how Cyprian affirmeth that Christ saide Masse Maister Heskins saith First for the consecration Lib. 2. Ep. 3. He writeth thus Vt in Genesi c. That the blessing in Genesis by Melchisedech the priest might be duely celebrated about Abraham the image of the sacrifice appointed in bread and wine goeth before which thing our Lord perfecting and fulfilling offered bread the cup mixed with wine and he that is that fulnesse hath fulfilled the veritiâ— of the prefigured image In these wordes M. Heskins forgetting that Christ offred bread wine gloseth vpon the veritie of the image fulfilled by Christ and expressed by Cyprian in other wordes Obtulit c. He offred the same thing which Melchisedech had offered that is bread and wine euen his bodie and bloud Here againe is bread and wine offered by Christe which is his bodie and bloud after a spiritual manner as it was offered by Melchisedech Hitherto no worde of consecration nor of the carnall manner of presence but directly against it Nowe let vs heare howe he proueth oblation Quaerendum est c. It must be asked whom they haue folowed For if in the sacrifice which is
the sacrament was ministred therefore one Priest did not eat vp all alone in Chrysostomes time To the saying of Ambrose which the Bishop alledgeth in 1 Cor. 11. Inuicem expectaâ—â— c. Ad inuicem expectandum dicit vt multorum oblatio simul celebratur vt omnibus ministretur He sayeth they ought to tarie one for another that the oblation of many might bee celebrated together and that it might be ministred vnto them all M. Heskins aunswereth that this doctour doth onely reproue their want of deuotion which is false for he doth also shewe that all ought to communicate together or else it is not to eat the Lordes supper vppon which wordes of the Apostle he sayeth also Murius enim oblatum tosius populi sit quia in vno paene omnes significantur per id quod enim vnum sumus de vno paene omnes nâ—c sumere oportet For the gift which is offered belongeth to all the people because they are all signified in one bread for in that wee are one we ought to receiue all of one bread If al must then one ought not alone As for that balde shift hee flyeth vnto that all priestes in seuerall places communicate together is too bad for a begger to vse for so might the Corinthians whome the Apostle reproueth for not tarying one for another say they communicated with them whome they left out and with al Christians in the worlde But now M. Heskins with full sayle in rayling seas inueigheth against the proclaimer for falsifying wrong translating of Leo when hee doth not translate him at all but onely doth gather the summe of his saying in fewe wordes and that truely though hee name neither Masse nor sacrifice which are in the saying of Leo which how little it maketh either for the popish Masse or for the sacrifice propitiatorie or finally for the priuate Masse I desire the reader to returne to the 32. Chapter of this booke where he shall finde the place at large set downe and vrged which therefore I thought it in vaine to repeat in this Chapter After this hee defendeth that by the Masse booke they are not bounde to haue a communion but one priest may receiue alone And whereas the Bishop rehearseth diuerse exhortations to prayer vsed in the Masse as Oremus let vs praye Orate pro me fratres sorores pray for me brethren and sisters c. And after the Agnus Dei haec sacro sancta c. This holie commixtion and consecration of the bodie and bloud of our Lorde Iesus Christ be vnto mee to all that receiue it health of mind bodie All which sayings import a number present the last a number receiuing whereas in the priuate Masse there is neuer a brother or sister present many times but one sorie boy that helpeth the priest to Masse though they be present yet vnderstaÌ„d they not that they are bidden to pray for the priest when he turneth about Maister Hesk. trifleth vpon the former prayers separating them from the last and affirming that they may pray together though they do not receiue together For he saith there be two communions in the Masse beside the receiuing and therfore-belike that is not needefull the one of prayer the other of sacrifice and as for the last prayer for them that receiue is not ment onely of them that receiue in the church at that time but for all receiuers of all places and times when and wheresoeuer But what reason hath he to persuade vs that those brethren sisterne whome the priest firste exhorteth to pray for him that their sacrifice might be acceptable to God are not the same which ought to receiue with him neuerthelesse in the ende supposing the priestes prayeth with limitation of time and place he sayth it is no reason that if the people will not receiue the priest should not ye as verily because Christe instituted a communion of many participantes in one time and place and not one priests breakefast in a corner by him selfe Againe the wordes of the Masse Omnibus sumentibus to all which do receiue and quae sumpsimus which wee haue receiued doe proue a number of receiuers and which haue receiued at thaâ— time and in that place or else the Priest should saye to mee which receiue it and which I haue receiued And whereas Maister Heskins chargeth the proclaimer for adding the worde Consecration which is not in their Masse booke I confesse I knowe not whether it be in all coppies omitted but I am persuaded the bishop had some ground of his saying or else it might be the faulte of the Printer But whereas the proclaimer alledgeth the Canons of the Apostles and decrees of the bishops of Rome Maister Heskins sayth as odious as the Popes be to him faine he is to praye ayde of them But he is altogether deceiued God be thanked the holy scriptures are sufficient for vs both to proue al trueth and to disproue all errours But if either counsels or Popes decrees be alledged it is to beat downe the Papistes with their owne weapons and to cast their owne doung in their owne faces as the Prophet sayeth But let vs heare the Canon of the Apostles Can. 9. Fideles c. The faithfull which come to the Church and heare the Scriptures and receiue not the holye communion let them be excommunicated as men that disquiet the church Here he doth most impudently charge the proclaimer with falsification which he himself committeth alledging it not out of the booke of Canons but out of the Popes dirtie decrees Omnes fideles c. All Christian men that in the solemne seruice come together to the church let them heare the scriptures of the Apostles the Gospell And such as continue not in prayer vntill masse be all done nor do receiue the holie communion it is meete they be excommunicated as such as moue disquietnesse to the church but that the learned reader may see how syncerely the bishop hath dealt how falsly Hesk. belyeth him I wil set down the Canon in Greek as it was firste written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the faithfull or Christians which enter into the church and heare the Scriptures but tarrie not out the prayer the holie coÌ„munion or participation ought to be separated as causers of disorder in the Church Here you see no mention of Masse at all And if any ignorant papist dare not trust my translation out of Greeke let him vnderstand that in the book of councels he shal find two translations of this the rest of those Canons called the Canons of the Apostles of which the bishop hath followed the one but Hesk. neither of both for as I said before there is no mention of the Masse in any of them Therfore what is the falsification committed in the Popes lawe out of which he citeth it how honestly in so doing reprouing the bishop for following the trueth let the readers iudge But
or of any mans meanly learned and therfore I will not vouchsafe such a grosse counterfet of any answere The rest of the Chapter beeing spent in rayling I will answere with silence concluding that as here is little for sole receiuing conteined in this Chapter so for priuate Masse here is nothing at all The two and fortieth Chapter proueth the trueth of those matters of the sacrament by that it hath pleased God to confirme the same with miracles First M. Hesk. compareth himselfe with Helias which challenged the Priests of Baal to shewe a miracle so he challengeth the Lutherans and sacramentaries to bring forth first some miracle But he could neuer heare of any sauing one and that was of Luther which he reporteth of himselfe as he saith in his Booke of the priuate Masse and as Prateolus sayeth in his Booke De Missa Angulari but where it is written I could neuer yet finde though I haue made some searche for it Luther reporteth that the Diuell awaked him out of his sleepe at midnight and disputed with him that the priuate Masse is horrible idolatrie c. For any thing that I can perceiue by the wordes cited by Maister Heskins there is no miracle at al spoken of by Luther but only he confesseth what inward temptations of Sathan he susteined for saying priuate Masse by the space of 15. yeares together Which the Papistes after their accustomed synceritie doe interprete as though he boasted of a miracle as though he were persuaded by the diuell to forsake the priuate Masse as a thing abominable But Luther in deede in this booke written against the priuate Masse vtterly reiecteth all miracles that are alledged to mainteine false doctrine contrarie to the worde of God and namely those miracles that are reported to haue beene done to confirme the credite of the priuate Masse which either were feigned as a great number were or else wrought by the sleight of Sathan to establish idolatrie as in all Heathen nations the diuell hath thus wrought miracles to confirme the people in their errours Thus therefore we are to iudge of miracles that they are euen as the doctrine for which they are alledged so that if Maister Heskins can not proue his priuate Masse and other heresies by scripture they will be made neuerthelesse by miracles But let vs heare in order what worshipful miracles he alledgeth First a feigned fable out of a counterfet writer called Amphilochius that a Iewe sawe in Saint Basils hand a childe diuided Then a tale out of Vituspatium of as good authoritie as Legenda Aurea that the sacramente was turned into bloudie fleshe to a doubting olde man Next out of Optatus Libro 2. Contra Donat. That dogges after they had eaten the sacrament caste vnto them by the Donatistes ranne madde and werried their Maisters Which last might be a true iust punishment of God against the Donatistes for their heresie yet proueth it not that the dogges did eate the body of Christe which God forbid that any Christian man should thinke Another miracle is reported by S. Augustine Lib. 22. De ciuitate Dei Cap. 8. That one of his priestes saying Masse in a house that was molested with the power of the diuell deliuered the house from such disquietnesse This belike is alledged for the priuate Masse But that proueth nothing For Augustine in that place nameth no Masse he saith he offered there the sacrifice of the bodie of Christe praying that the house might be deliuered from that molestatioÌ„ and so it came to passe Now it is nothing credible that he offerâ—d that sacrifice alone but that the owner of the house and all his familie did there communicate with him and therefore here is nothing to helpe the priuate Masse in this miracle Next vnto this interlacing certeine sentences of Bernarde of the vertue of the sacrament he returneth to miracles and then telleth a tale out of Paule the Deacon of a noble woman of Rome for whom S. Gregorie by prayer turned the sacramental bread into the fourme of A very bloudie fleshly litle finger A faire miracle I promise you but if it had beene true Gregorie that was so light of credite to beleeue and report so many miracles would haue written it him selfe But Gregorie though otherwise full of superstition was not yet come to the carnall manner of presence Two miracles are rehearsed of his reporte one of a prisoner that was deliuered out of his chaynes when Masse was saide for him by his wiues procurement supposing he had ben dead Gregorie in deede speaketh of sacrifices whiche perhaps were prayers and not the Masse But if he speake of that prophanation of the sacrament that in his time tooke some strength to offer it for the dead yet he speaketh of another maner of offring then the Papistes vse For thereof he saith in the same place as Maister Heskins confesseth Hinc ergo c. Of this decree brethren gather you certeinely how great a band of conscience in vs the holie sacrifice offered by our owne selues is able to loose if beeing offered for another it could in another loose the bandes of the body These wordes declare the sacrifice was such as euerie one might offer for himselfe which coulde not be the sacrifice of the Masse which only the priest offereth The last miracle is of Agapetus that by giuing the sacrament to a dumb man restored him to his speech Admitting this to be true it maketh nothing for the carnal manner of presence which the Church of Rome at that time had not receiued And although such miracles might now be wrought by Papistes we would giue no more credite vnto them then they could winne by Gods worde for so we are taught by God him sefe Irenaeus a moste auncient writer of great credite testifieth Lib. Cap. 9. that Marcus the heretike by his sorcerie caused the wine in the cup at his ministration to appeare purple and redde like bloud that the people might thinke that Christ dropped his bloud into his cup through his prayer likewise he wrought so cunningly that he multiplied the wine so that out of a litle cruse he filled a great pot so ful that it ranne ouer But the Church of God was not moued by these lying miracles to giue credite to his false doctrine or to think that he had the bloud of Christ in his challice for all that counterfet shewe of bloud which he made no more wil we beleue the Papistes pretending miracles coÌ„trarie to the word of god And as for diuers of these miracles which he alledgeth to confirme the dignitie of the Masse they were done or at least said to be done before the Masse was throughly shapen and therfore if they be true yet they confirme not the doctrin of the Masse which was afterward inuented Finally wheras he vrgeth the proclaymer to bring one miracle for the confirmation of his religioÌ„ although it were an easie matter to bring foorth many signes of
more certeintie and better credite then the Papists can bring any shewed by God since the restitution of the Gospell yet because our doctrine is the same that was confirmed by all the miracles of Christ and his Apostles we seeke no confirmation thereof by later miracles but onely by the scriptures And herein we followe the example of S. Augustine who vrgeth the Donatistes to proue themselues to be the Church of God only by Canonicall scriptures not by miracles whereof they boasted more then the Catholikes Lib de vnitate Ecclesiae Cap. 16. Et sic ostendat vt non dicat verum est quia ego hoc dico aut quia hoc dixit ille collega meut 〈◊〉 illi collegae mei aut illi Episcopi vel clerici vel laici nostâ—i aut ideo verum est quia illa illa mirabilia fecit Donatus vel Pontius vel quilibet alius aut quia homines ad memorias mortuorum nostrorum orant exaudiuntur aut quia illa illa ibi contingunt aut quiae ille fraeter noster aut illa soror nostra tale visum vigilans vidit vel tale visum dormiens somnianis Remoueantur ista vel figmenta mendacium hominum vel portenta fallacium spirituun ut eniâ—â— non sunt vera quÄ™ dicuntur aut sihÄ™reticoruÌ„ aliqua mira facta sunt magis canere debemus And so let him shewe the Churche that he do not say this is true because I say it or because such a one my fellowe saide it or those my fellowes or those our bishops or clearkes or laymen or it is therfore true because Donatus or Pontius or any other hath done those and those miracles or because men pray at the memories of our dead men and are heard or because those thinges those things happen there or because this our brother or that our sister sawe such a vision waking or dreamed such a vision sleeping Let these thinges be set aside which are either the counterfetting of lying men or els the wonders of deceiuing spirits for either those things are not true that are told or else if any miracles are done of heretiques we ought the more to beware of them And after a litle he saith in the same Chapter Sed verum ipsi Ecclesiam teneant non nisi diuinarum scripturarum canonicis libria ostendant quia nec nos propterea dicimus nobis credere oportere quòd in Ecclesia sumus quia ipsam quam tenemus commendauit Mileuitanus Optatus vel Mediolanensis Ambrosius vel alij innumerabiles nostre coÌ„munionis episcopi aut quia nostrorum CollegaruÌ„ concilijs ipsa praedicata est aut quia per totum orbem in locis sanctis quae frequentat communio nostra tanta mirabilia vel exauditionuÌ„ vel sanitatum fiant ita vt latentia per tot annos corpora Martyrum quod possunt a muâ—tis interrogaÌ„tes audire Ambrosio fuerint reuelata ad ipsa corpora caecus multorum annorum ciuitati Mediolanensi notissimus oculos luménque reciperet aut quia ille somnium vidit ille spiritu assumptus audiuit siue ne iniret in partem Donati siue vt recederet à parte Donati QuÄ™cunque talia in Catholica fiunt ideo sunt approbanda quia in Catholica fiunt non ìdeo ipsa manifestatur Catholica quia haec in ea fiunt But whether they holde the Churche or no let them shew none otherwise but by the Canonicall Bookes of the holie scriptures for neither do we say that men ought therfore to beleeue vs that we are in the Church because Optatus of Mileuitum or Ambrose of Millain or innumerable other Bishops of our fellowship haue commended this Church whiche we holde or because it is set foorth and praysed in the councels of our fellowships or because that in holy places thorough the world which our fellowship doth frequent so great miracles are done either of hearing mens prayers or of restoring to health so that the bodies of Martyrs which haue been hidden so many yeres which thing if they wil ask they may heare of many were reuealed to Ambrose at the same bodies one that had ben blind many yeres very well knowen to the citie of Millain receiued his eyes and sight or because this man saw a dreame or that man was taken vp in spirit and heard either that he shold not go into the faction of Donatus or that he should depart from it Whatsoeuer such things are done in the Catholike Church they are therefore to be allowed because they are done in the Catholike Church but the Church it selfe is not therby proued Catholike because these things are done in it And thus much concerning miracles The issue that M. Hesk. ioyneth is tried by all Catholike ancient Doctors that the Masse is idolatrie because it is a worshipping of creatures in steed of the creator although none of the olde writers call the Masse Idolatrie whiche had neither name nor being in their dayes The three and fortieth Chapter maketh recapitulation of the conference of the Masses of the Apostles and Fathers of the primitiue Church and of the Catholike Church that now is with a breefâ— confutation of the conference made by the proclamer betweene thâ— Masse of Saint Iames and that is now vsed The recapitulation conteining nothing but that which is confuted in the discourse at large I will omitte it and come to the conference that the Bishop made betweene the liturgie falsely ascribed to S. Iames and the Popishe Masse beeing content for the time to call it Saint Iames Masse as Maister Heskins doth although neither it is a Masse nor such as it is was it writteÌ„ by S. Iames the Apostle but by some of much later time as appeareth by the prayer therein conteined for such as liue in Monasteries and other thinges fauouring of the errours of that time in which it was written The first point of the conference is that S. Iames saide Masse in the common tong vnderstoode of the people the Papistes say Masse in a straunge tonge M. Heskins answereth that this point toucheth not the substance for the Masse may be good though it be not vnderstood but he himselfe maketh the doctrine of the Masse to be of the substance of it wherefore seeing there lacketh doctrine in the Masse there lacketh one of the foure substantiall partes But he would make the reading of the epistle and Gospel in Latine Doctrine and good doctrine What doctrine that is by which the people are not taught let reasonable men iudge for although all the Masse were nothing but scripture yet it were not good to be read in the Church in a straunge tong 1. Cor. 14. because it were not profitable for edifying His childish sophismes of Plato his substance and his accidents I disdaine to rehearse the trueth is manifest The second comparison S. Iames spake out of the words of consecration They in their Masse suppresse them and keepe them
nec festinantes nec accurrentes Tel me I pray thee If any King had commanded and said if any man haue done this or that let him not come to my table wouldest not thou haue done any thing for his sake God hath called vs into heauen vnto the table of the great and wonderfull King and doe we refuse and make delayes neither making haste nor comming to so great and excellent a matter This place of Chrysostome doth teach vs that Christes bodie commeth not downe corporally to vs but that we are called vp into heauen to receiue him there spiritually by faith This is in deede a great and wonderfull mysterie which Chrysostome doeth garnish with many figures as he was an eloquent preacher to make the people to haue due reuerence thereof Neither is Luthers doctrine one hayre breadth differing from Chrysostoms iudgement concerning the preparation necessarie for all them that shall receiue the sacrament worthily howsoeuer it pleaseth Maister Heskins neuer to haue done railing and reuiling him charging him with that which I thinke the holy man neuer thought certeine I am he neuer did teach but the contrarie And because this is the last testimonie he citeth out of Chrysostome I thought good to set downe one place also directly ouerthrowing his transubstantiation for which he striueth so egerly It is written Ad Caesa. monachum Et Deus homo est Christus Deus propter impassibilitatem homo propter passionem vnus filius vnus Dominus idem ipse procul dubio vnitarum naturarum vnam dominationem vnam potestatem possidens etiamsi non consubstantialiter existant vnaquaeque incommixta proprietatis conseruas agnitionem propter hoc quod inconfusa sunt duo Sicut enim antequam sanctificetur panis panem nominamus Diuina autem illum sanctificante gratia mediante sacerdote liberatus est quidem ab appellatione panis dignus autem habitus est Dominici corporis appellatione etsi natura panis in ipso remansit non duo corpora sed vnum filij corpus predicattâ—r sic haec Diuina inundante corporis natura vnum filium vnam personam vtraque haec secerunt Christe is both God and man God because of his impassibilitie man for his passion being one sonne and one Lord he himselfe doubtlesse possessing one domination one power of the two natures being vnited although they haue not their being consubstantially and either of them vnmingled doeth keepe the acknowledging of his propertie because they are two vnconfounded For euen as the bread before it be sanctified is called of vs bread but when the grace of God doth sanctifie it by meanes of the priest it is in deede deliuered from the name of bread and is compted worthie of the name of our Lordes bodie although the nature of the bread hath remained in it and it is not called two bodies but one body of the sonne so both these the diuine nature ouerflowing the body haue made one sonne one person I knowe Stephan Gardener when he can not aunswere this place denyeth it to bee written by Iohn Chrysostome ascribing it to an other Iohn of Constantinople but seeing it caÌ„ not be denied to be an ancient authoritie it is sufficient to proue the doctrine of transubstantiation to be newe and vnknowen to the Churche of God in the elder times The fiue and fiftieth Chapter proceedeth vpon the same by Isichius and S. Augustine To garnishe his Booke with the name of Isichius he continueth his most vniust and slaunderous quarrell against Luther as though he denied all preparation requisite to the woorthie receiuing of this holie sacrament which is so impudent an vntruth that all the world doth see it And God in time will reuenge it Isichius is cited In 26. Leuit. Probet autem c. Let a man examine him selfe and so let him eate of that bread and drinke of that cuppe What manner of examination doeth he speake of It is this that in a cleane heart and conscience and to him that intendeth to repent those thinges wherein he hath offended men should participate of the holy things to the washing away of their sinnes M. Hesk. would make men beleeue that Luthers doctrine were contrarie to this saying and multiplieth his slaunders against him which seeing they be without al proofe yea and manifest proofe to the contrarie it shall suffice to denie them and so to consider what he will bring foorth of S. Augustine He citeth him Ad Iulianum Ep. 111. Whereas in deede ther is no such Epistle in any good edition of Augustine and the treatise he speaketh of may rather be called a Booke then an Epistle for the length of it But the stile of it is as like vnto the stile of Augustine as our Asse is to a Lyon. It hath no inscription to whom it should be directed and therefore some say to Iulianus some to Bonifacius It beginneth O mi frater c. and so continueth in such balde Latine that Erasmus hath not only reiected it out of the number of Augustines Epistles but also out of his authenticall workes such iudgement or honestie M. Heskins vseth in citing the fathers all is fishe that commeth to his nette I will set downe the wordes Ab ijs pietas c. From them let the pietie of our Lorde Iesus Christe deliuer vs and giue himselfe to be eaten who saide I am the bread of life which came downe from heauen he that eateth my flesh drinketh my bloud hath euerlasting life in him But let euerie man before he receiue the bodie and bloud of our Lord Iesus Christ examine himself and so according to the commandement of the Apostle let him eate of that bread and drink of that cup. For he that vnworthily eateth the bodie and bloud of our Lord eateth and drinketh his owne condemnation making no difference of the bodie of our Lorde Therefore when we shall receiue we ought before to haue recourse to confession and repentance and curiously to searche out all our actions and if we finde in vs any punishable sinnes leâ— vs hasten quickely to washe them away by confession and true repentance least we with Iudas the traytor hyding the diuell within vs doe perish protracting and hyding our sinnes from day to day And if we haue thought any euill or naughtie thing let vs repent vs of it and let vs make hast to scrape that speedily out of our heart This is the saying of this counterfet and forged Augustine out of which Maister Heskins gathereth not only his manner of presence to be such as the wicked receiue the bodie bloud of Christ but also his auricular confession But what the iudgement of the true Augustine is you haue hearde before concerning the former as for the later question is neuer touched in all his owne workes De ciuit Dei Lib. 21. Cap. 25. Non dicendum eum manducare corpus Christi qui in corpore non est Christi It is not to
51 As it is true that the Bishops of Rome in the first 300. yeares were greatly persecuted by tyrants so is it false that all heretiques agreed to resist that See. For diuers Bishops were heretiques Liberius was an Arrian peruerted by Fortunatianus Hierom. in Catalog Vigilius was priuily an Eutychian as appeareth by an Epistle of his written to those heretiques at the procurement of the Empresse Liberatus Cap. 22. Honorius was a Monothelite condemned in the sixt generall Councell at Constantinople Act. 13. Anastasius was a fauourer of Nestorians as many Ecclesiastical histories do confesse Garanza in Anast. 52 That the Church of Rome hath continued although diuers Christian Princes haue opposed them selues against it with the citizens of Rome and the Cardinalls and that neither the wicked life of the Popes nor the schismes of many Popes at once haue subuerted it doeth not proue it to be the rocke against which the gates of hell shall not preuaile For when Antichristian heresie and diuelish wickednesse hath ouerflowed all the Church of Rome it is manifest the gates of hell haue mightily preuailed against that See although the finall ouerthrowe of that Antichristian head with the body be reserued vnto the almightie power of our Sauiour Christe toward the end of the world 2. Thessa. 2. And it is false that Christian Princes the Romane Citizens the Cardinals or the factions of Diuers Popes haue assaulted the See of Rome but rather the ambition and tyrannie of some persons occupying the same 53 It is false that all countries which forsooke the obedience of the Bishop of Rome were shortly after possessed by Infidels for Affrica was none otherwise possessed by the Vandales then Italy by the Gothes other barbarous nations The Graecians immediately before their oppression by the Turkes were reconciled to the Church of Rome in the councell of Ferrar and Florens â–ª Before which time the Bohemians forsooke the Romish See and yet remaine a nation at this day howe many mightie nations haue forsaken the the Pope which by Gods grace shall be kept as long from oppression of Infidels as they keep in obedience of the Gospel the contempt whereof and not of the Pope was punished in the Asians Africans and Graecians And the prophecie of Esaie 60. That nation and kingdome which shall not serue thee shall perish is to be vnderstoode of finall and eternall perdition and not of oppression by Infidels For the nation of the Persians Turkes Saracens and other which submit not themselues to the Church of Christ shal perish although they triumph in the worlde neuer so long 54 Diuerse councels without the bishop of Rome did with as great and greater credite determine of the Canonicall Bookes of holie scripture as Gelasius did with his 70. Bishops Cap. 59. Carth. 3. Cap. 74. and others 55 The Popes liberalitie toward forrein nations was neuer so great by the hundreth parte as his couetous extortions and Antichristian exactions haue beene witnesse Matth. Paris Matth. West Anno Reg. 1244. and in a manner all Popish Historiographers of late times As for his liberalitie in these times is but to his owne bondslaues whom he hyreth with a litle exhibition to blase his charitie least hee should bee forsaken of all men 56 The greatest archheretike that euer was is the Pope of Rome so farre passing the archheretikes that haue bene in the other patriarchall Sees as Antichrist the head of all heresies passeth the members of that bodie For other heretikes take away but some part of Christes person or his office but the Pope vnder pretence of honoring him putteth him quite out of place by his vsurped supremacie false doctrine blasphemous sacrifice of the Masse and all other his abhominations And that our Sauiour CHRISTE prayed for Peter that his faith might not fayle it perteined onely to his person and to the temptation that immediately followed For otherwise Peter erred when he was reproued of God in vision Act. 10. and of Paule Gallath 2. And that Bishops of Rome haue erred and beene heretiques I haue proued in the 51. article to which you may adde Iohn the 23. that was condemned in the councell of Constance for that he denied the immortalitie of the soule the resurrection of the bodie and the life euerlasting Sess. 11. 57 That the See of Rome hath made so many wicked decrees so vniuersally obserued with such consent of many nations it came not of the spirite of godly vnitie but of the efficacie of errour whiche God sent into the worlde for a iust plague of the contempt of the trueth 2. Thessalonians 2. And this consent of so many nations vnto her abhominable decrees proueth Rome to be Babilon the mother of all abhominations that hath made all nations dronke with the wine of the furie of her fornications Apoc. 18. verse 3. The degrees of marriage prohibited are of the Lawe of God and not of the Pope the celebration of Easter although it be an indifferent ceremonie yet it is elder then the Antichristian authoritie of the Pope Albeit the mysterie of iniquitie beganne to worke in Victor about it That many Bishops and priuate men haue written to suche Bishops of Rome as were learned namely Leo and Gregorie for their resolution in diuerse questions it proueth no supremacie for as many haue written in like cases to Augustine a poore Bishop of Hippo and to Hieronyme but a Prieste of Rome yea Damasus Bishop of Rome himselfe hath written to Hieronyme for his iudgement Pope Sergius did write to Ceolfride Abbot of Woremouth in England to be resolued of certeine questions of Beda one of his Monkes Math. West Ant. 734. 59 That this resorte to Rome for councell was not onely of deuotion but of duetie because the Pope had reserued the hardest cases to his owne iudgement as Moses did hee bringeth no proofe but the Popes owne decrees whiche are of small credite in his owne case and the corrupt practise of the later times when men had submitted themselues vnto the beast 60 That not onely the Bishoppes of Italie but also of Sicilia whiche is not farre off did come in person to Rome at certeine times it prooueth not that all Bishoppes in the worlde were obedient to the Bishop of Rome or were bound so to visite him or that they did so visite him 61 The primacie of the Bishoppe of Rome in olde times was but of order not of power his presidence in councels was but honour not of authoritie and that by graunt or permission at the pleasure of the councell Ioan. Patr. Ant. in con Basil. The councell of Nice made him equall with other Patriarches The councell of Constantinople made the see of Constantinople equall with Rome Sozomen Lib. 7. Cap. 7. 9 â–ª so did the councell of Chalcedon leauing Rome no prerogatiue but of Senioritie and referring all causes of difficultie to the iudgement of the see of Constantinople whiche was new Rome Con. 9. Con. 16. 62 That Iustinian was
Iustinian which was almost 660. yeares after christ Cod. de summa trini◠lege 4. writing to Pope Ioannes Sanctitas vestra capu◠est omnium sanctarum ecclesiarum Your holines is heade of all holy churches I will not quarrell with him that he citeth the words otherwise then they are read in that Epist. by which it seemed he saw not the book himself but I answere that this epistle is a meere counterfet and forged euidence being not founde in the auncient coppies and therefore hath no glose of age vppon it as it is testified by Gregorius Haloander in a marginall note vppon the same Epistle No maruaile if a false title be defended with a forged euidence For if no men had admonished vs of that forgery yet the verie style vnlike Iustinians writing in other places argueth a later inuenter then either that Ioannes or Iustinian Likewise he citeth the saying of Eugenius not long before bishop of Carthage which called the Churche of Rome the head of all Churches and yet he reposed not all his confidence in the bishoppe of Romes aucthoritie but saide he woulde write to his brethren the other bishoppes that they might come to demonstrate the true faith against the Arrians especially to the bishop of the Church of Rome which is the head of all the Churches meaning the principall Churche Vict. lib. 2. 70 Thirdly hee citeth the words of the bishop of Patara intreatinge the Emperour Iustinian for Syluerius bishoppe of Rome whom he had banished There is not one king as Syluerius is Pope ouer the church of that whol world This bishoppe being 550. yeares after Christ and a suter also is not sufficient to make the Bishop of Rome so great a king And whereas Maister Sander sayeth that the Emperor yeelded to his saying repented willed him to be restored and therfore chargeth M. Iewel with impudency for alledging the example of Iustinian banishing Syluerius and Vigilius to proue that he had somewhat to doe in the churche of Rome affirming that hee might as well alledge the homicide and adultery of Dauid to prooue that hee had somewhat to doe with an other mans wife the trueth is M. Sanders forgeth a matter contrary to al histories which affirme that Syluerius dyed in banishment And how vnlike it is that Iustinianus repented of the banishinge of Syluerius vppon the words of the bishop of Patara in respect that he was Pope ouer the church of the whole worlde appeareth by this that he afterward banished Vigilius his next successor in the same sea The wordes of Liberatus whom M.S. citeth cap. 22. bee these Quem audiens imperator reuocari Roman◠Syluerium iussit c. Whom when the Emperour heard he commaunded that Syluerius shoulde be called againe to Rome and that iudgement should be made of these letters so that if it were prooued that they were written by him the bishop might remaine in any citie and if they were prooued to bee false he shoulde bee restored to his owne See. These wordes doe manifestly shew that Iustinian repented him not of banishing the Pope as a thing vnlawfull for him to doe but onely that whereas it was alledged in the Popes behalfe that the letters of treason were forged which he was charged to haue written to the Emperours enemies Iustinian was content that his cause might come to a newe iudgement and if he were found cleare to bee restored if not to continue in banishment To conclude the sayinges of Gregory bishop of Rome in defence of his owne dignitie are of small credit And yet they are a great deale more modest then the proude decrees of his successours For he challengeth the hearing of such controuersies only as arise in those dioces which haue no Metropolitane or Patriarche of their owne to resort vnto to determine them And againe I cannot tell what bishop is not subiect to the Apostolike See if any fault be found in them otherwise all the bishoppes are equall lib. 11. Ep. 58. lib. 7. Ep. 64. 70 The fame glorie and authoritie of the auncient church of Rome is a shame and dishonour to the present popish church of Rome Because it keepeth not nowe but hath altogether reiected the doctrine deliuered by the Apostles that Irenęus commended in his time libr. 3. Cap. 3. nor holdeth that rule or beleefe of the Apostles vndefyled which Ambrose praised in his time Ep. 81. 71 This land of Britaine receiued the faith of Christ as Gildas a Britaine a more auncient and certeine writer then Ado M. Sanders author in the time of the reigne of Tiberius 160. before Eleutherius was Bishop of Rome by the preaching of the Apostles and Euangelists as some write of Saint Paule some of Saint Simon of Cana some of Saint Philip some of Ioseph of Aramathia Neither did Eleutherius sende Fugatius and Damianus by him selfe or as of authoritie but being required by Lucius or Leuer Maure one of the little Kinges of some shiere of Britaine as Ninnius a Britaine doeth testifie For that Lucius was King of all Britaine it is proued false by all the Romaine histories which testifie that the Emperour was then soueraigne of Britaine vnder whome ruled certeine petie Kinges in some partes not throughly conquered 72 Beda an English Saxon more like to knowe matters of this lande then Prosper a forreyne writer affirmeth that the Britaine 's against the Pellagians heretiks desired ayde of the Bishops of Fraunce who by a Synod there gathered sent Germanus and Lupus two Bishops to confute the Pelagians without any sending to Rome or from Coelestinus Bishop of Rome lib. 1. Cap. 17. Likewise the seconde time at the request of the Clergie of Britaine Germanus returneth with Seuerus to roote out the heresie of the Pellagians 73 The zeale of Gregorie the first is to be commended that he sent Augustine to conuert the Saxons to the faith of Christe although the superstitions which hee brought in with the Christian faith cannot be defended The diligence of Augustin in teaching according to his knowledge deserueth praise yet can it not make him an Apostle because an Apostle hath his calling immediatly of God Gal. 1. If we report his pride and crueltie as wee finde in our histories written by Papistes let the worlde iudge whether we or they do him iniurie 74 From Vitellianus the Pope was Theodorus a Grecian sent to be Archebishop of Caunterburie rather to reteine the countrie vnder the vsurped authoritie of the Romish bishop then to instruct them in matters perteining to the faith For the Pope him selfe was afraide of him that beeing a Gręcian hee shoulde teache any thing contrarie to the Romishe religion Beda lib. 4. Cap. 1. 75 King Henrie the eight found his dominions subiect to the tyrannie of the Pope of Rome which vppon good ground and authoritie of the scriptures hee banished out of his realme what cause soeuer papistes do surmise or to speake plainly notwithstanding the iniurious and contumelious dealing of the Pope about
thus If the sacrament being an image a signe c of Christs bodie not his owne bodie may be worshipped and reuerenced therefore it doth follow that an image of an holy thing being absent as of Christ or saint Laurence may be worshipped of the newe Gospellers Who will say the Papistes lacke learning that make such wittie arguments An image or signe instituted by God may be reuerenced therefore an image forbidden by God may be honoured That which is vnproperlye called an image may be worshiped ergo that which is properly called so may be worshiped Christ is the image of his father Christ is God therfore euery image is god A signe or sacrament of Christs institution ought to be reuerently esteemed therefore a stocke or a stone in fashion of an image ought to be senced kneeled too kissed prayed to c. But maister Iewell proceedeth further saying we worship the worde of God according to this counsell of Anastasius Dominica verbae attentè audiant fideliter adorent Let them diligently heare and faithfully worship the worde of god Briefely we worship other thinges in such religious wise vnto Christ belonging Of these wordes Maister Sander argueth thus But Christs owne image belongeth to him in a religious wise instructing the eye the more worthy sence better then the worde doth the eare therefore Christs image is to be worshipped by the force of master Iewels doctrine I deny that your image belongeth to Christ which he abhorreth or that faith is to be instructed by the eye but onely by the hearing of the worde Rom. 10. Further maister Iewell saith doubtlesse it is our duetie to adore the body of Christ in the worde of God in the Sacrament of baptisme in the misteries of Christs bodye and bloude and wheresoeuer we see any steppe or token of it Hereof maister Sander resoneth thus a steppe is only a token of the foote an image of the whole bodilie shape a step must be adored ergo much more an image I deny that an image is any steppe of the body of Christ but a false lying and deceiptfull counterfet beside that it is a wise reason that is drawne from a Metaphore to a proper speach Moreouer maister Iewell saith in an other place the sacraments in this sort are the flesh of Christ and are so vnderstanded and beleued and adored But the whole honor resteth not in them but is passed ouer from them to the things that be signified Here saith maister Sander he giueth to the sacraments the honor due to an image and as he worshipeth the sacrament without daunger of idolatrie so do we honour holy images without feare of committing idolatrie A sounde conclusion The sacramentes are to be reuerenced as signes ordeined of God to represent the body of Christ without idolatrie therefore images forbidden by God may be worshipped without daūger of idolatrie And yet againe maister Iewell saith The very names of the old fathers are worthie of much honour M. Sander addeth the names of the old godly fathers are attributed to the images For the images of S. Augustin S. Hierome are called S. Austen and Ieronime therefore their images are by M. Iewels owne confession worthie of much honour Shal I say a doctor hath framed this argument or a goose hath hissed it In effect it is this the olde doctours names are falsely attributed to images therfore the images are to be honoured But saith he these names be not giuen them by chaunce but of purpose Verily of such purpose as the Poet Horace saith of the image of Priapus Olim truncu◠eram ficulnus inutile lignum Cum faber incertus scamnum faceretne Priapum Maluit esse deum Sometime I was a stocke of a figtree an vnprofitable peece of woode when the carpenter being doubtfull whether hee shoulde make of me a stoole or Priapus chose rather that I should be a God. Againe he saith these names are not giuen them without cause for the lyknesse of the shape that is in them A worthie cause if there were any liknesse in Saint Augustines image more to him then to any other man. But leauing maister Iewels wordes we must come to his deeds What shall we say if euen in that reply against Harding touching grauen images maister Iewell hath oftentimes grauen images yea besides Gorgons and antiques heades which are Idolles There is a filthie image of a desperate naked boye set forth in such sort that an honest man woulde go backwarde and couer it with his cloake I am sory the printer hath troubled your chaste eyes with such a picture but why is maister Iewell charged with the printers or grauers fault Forsooth you say hee had the ouersight and correction of his booke paraduenture you are deceiued But what if he had howe proue you that this picture was pressed when that leafe came to correction for commonly such superfluous vinites I trowe they call them bee not set to vntill they presse the whole leafe But what if it were pressed and he not regarded it you say if it had beene the picture of the Crucifixe he would haue espied it at the first and caused the printer to haue corrected it Peraduenture he woulde not haue regarded it perhaps he shoulde not haue espied it But seeing you are such a narrowe vewer of such idle pictures maister Sander I meruaile you coulde not see a dronkerd bibbing in the first letter of your owne booke of images nor euen such an impudent naked boye as you speake of in the first letter of your Epistle before your booke of the rocke of the church and the same againe in the rocke of the church Nowe see whereto your lewde hipocriticall outcries do tend O the iudgements of God is it so heinous a matter in maister Iewell which toke no heede to such toyes and yet M. Sander so exacte a reformer of all abuses in images cannot avoide it in his owne bookes Turpe est doctori cum culpa redarguit ipsum It is a shame for a teacher when the crime returneth vpon his owne heade THE XVII OR XVI CHAP. Whether it be profitable or no to haue Images set vp in Churches and to permit them to be worshipped Also that maister Iewell hath Englished tolli to be taken downe where as it signifieth to be taken vp Images are not so much permitted to Christians for their weakenes as for their strength The commodities that come to vs by images This discourse is needelesse to them that denye any setting vp or worshiping of images in churches to be lawfull Neither hath Maister Sander one text of scripture or any one sentence of any one doctour to proue it profitable to permit images to bee worshipped But first hee setteth downe the iudgement of M. Iewell in these wordes The best remedie in this behalfe and most agreeable with Gods worde is vtterly to abolish the cause of the euil So Ezechias brake in pieces the brasen Serpent Epiphanius rent in sunder the
Whether the same degree of honour be due to the Images of Christ or of his Saintes which is due to Christ and to the Saintes themselues Three things are to be considered in an artificial image M. Iewels forging is detected Doulia onely cōmeth to Christ by his image M. Iewell alledgeth wordes out of a booke which is forged The Churche honoureth not the image for his owne sake M.S. confesseth this pointe to be in controuersie betweene the Catholikes themselues But yet he saith it is a question of phylosophie rather then of diuinitie which the church hath not determined As though the churche had any thing to do to determine questions of phylosophie or as though a question about the true worship of God were not a question of diuinitie His sophisticall reasons on both sides are superfluous to repeat seeinge we take neither of both parts but denie that any kinde of religious honour is to be giuen to images yet briefely I will runne ouer the contentes of the chapter Three things he saith are to be considered in an artificial image the matter the forme and the representation The two former deserue no honour in religion but the representation onely The image as a representation is considered either as a part from the trueth and then it hath a lesse honour thē the trueth or els together with the trueth and then it must haue all one honour with the trueth And then he maketh the question this whether as his minde is in one instant mooued and caried by the meane of the image to the remembrance of the trueth so the honor of both be all one or no But if he were in the schooles at Cambridge the boyes would tell him that there can bee no mouinge in one instant because in euerie moouinge there must bee the marke from whence and the marke whereunto the moouinge is Neuerthelesse hee aunswereth this question with a doughtie distinction that the honour giuen to the image and to Christe is either the same in number or the same in kinde or degree And his opinion is that it is the same in number but not in degree And of this aunswere he maketh the seuenth generall councell auctor Actione 4. Where Iohannes vicegerent of the East saith Non sunt duae adorationes sed vna adoratio imaginis primi exēplaris cuius est imago There are not two adorations but one adoration of the image and of the first examplar whereof it is an image And here he raileth against M. Iewel for falsifying and forging in translating duae adorationes two sortes of worshipping and exemplifyinge his doctrine by Latria and Doulia whereof Iohannes meant not but the contrarie is taught before in the same Action How impudent and shamelesse the cauill of Master Sander is I haue shewed before when I rehearsed howe Constantius bishoppe of Constantia in Cypres affirmeth that he woulde giue the same honour to images that he did to the holy trinitie that giueth life vnto whome al the rest did assent So that M. Sanders opinion is contrary to the determination of the councel For he holdeth that not Latria but Doulia only commeth to Christ by his images By which opinion you see how greatly Christ is promoted that in steed of Latria a Diuine honour which they confesse to be due to him he must be content with the lower degree of honor by his image because the image can receiue nor cary no greater But if the image be neither a receiuer nor a carier Christ must lose all his honour as he doth indeed which is that way offered Yet saith Master Sander doth not his image any more hinder his honour then Sainte Paule doth For when I honour S. Paule for Christs sake no greater honour then Doulia commeth to Christ Verely Master Sander how it is when you honour S. Paule I knowe not but when I honour him for Christes sake I honour not him but Christ with Diuine honour as the onely author of those giftes of his spirite by whiche he is preferred before other men And where you say M. Iewel alledgeth wordes out of a book of Carolus Magnus written against that Idolatrous synode of Nice which is forged you speake not more peremtorily then falsly and perniciously For what reason haue you to prooue that booke to be forged forsooth you aske howe could Carolus Magnus write such a book which built so many churches and monasteries As though Churches and monasteries could not bee builded but by an idolater Yea which so diligently obeyed the B. of Rome which crowned him As though the bishop of Rome crowned him Emperour to be his slaue and an Idolater who left so many reliques at Aquisgraine and a little image of our Ladie with other Iewels Paraduenture as truely as the image of Diana came to the Ephesians from Iupiter Who caused the French men to conforme themselues in their Church song to the Romanes But where finde you that hee caused them to conforme themselues in image worshipping to the Grecians Finally a booke of such smal credit that neither the librarie whence it was taken nor towne where it is printed nor the man who printed it is named These be weightie reasons to discredit the booke as though it were necessarie that euery booke must come out of a librarie some haue ben preserued in priuate studies some haue beene closed vp in walles The place and name of the printer is not expressed for that it is like to haue bee printed where it might not be suffered to be solde But the very stile argueth it is not forged in our time and I haue before it a testimony of Mattheus West-monasteriensis which was writen about 200. yeares agoe that such a booke was written against that councell by Albinus or Alcuinus and presented to the French King Carolus whose name it beareth not perhappes written by him but by his commaundement and authority published After this he discourseth vpon Thomas of Aquines opinion which holdeth that diuine honour which they cal datria is due to the image of Christ which if it be an errour saith maister Sander it is an errour in Phisophie which to affirme is a most shamelesse absurditie Last of all he concludeth against S. Thomas that a lesse degree of honour is dewe to images then to the paterne affirming that the church honoreth not the image for his own sake for no man is taught to beleeue in images or to cal them his gods or to do sacrifice to them What say you M. Sander who teacheth pilgrimage to images doth not your churche And how can they pray to thē if they do not beleeue in them Who teacheth them to cal an image Christ that is their lord and God but euen you which defend images to be honoured by the names that they haue of the things whereof they be images Therefore when you call an ymage Christ you call it God and Lord sauiour and redeemer The image of the Trinitie
what call you it but the trinitie Fie vppon this horrible idolatrie which is defended with such a sleueles excuse that you honour not the image for his owne sake no more did the Gentiles their images Chrisostom in Homi. 18. in Ep. ad Eph. writeth thus of them Cum illi dicimus quòd simulachrū adoret non inquit simulacrum sed Venerem sed Martem Et cum rogamui quae est ista Venus Qui grauiores inter eos sunt respondent voluptas quis est Mars Animus masculus vehemens When we say vnto him that he worshippeth an image No saith he not the image but Venus or Mars And when we aske what is this Venus the grauer sort among them aunswere pleasure And who is Mars A manlike and valiant corage Augustine in Psal. 96. which place I haue cited before sheweth that the Gentiles affirmed that they worshipped not the images for their owne sake but for the diuine powers which they did represent euen the same which the Christians called Angels So that the Papists are all one with the Gentiles in their excuse as they agree with them in Idolatrie worshipping of images FINIS God be praysed A REFVTATION OF MAITER IOHN RASTELS CONFVTATION AS HE CALLETH IT OF maister Iewels sermon by W. Fulk To the Preface TO giue the Reader a tast of such sinceritie as he must looke for in all M. Rastels booke of confutation hee sheweth in his preface where speaking of three maners of aunswering he declareth the same by an example taken out of the bishops sermon that sole receiuing is not to be suffered among Christians where as the bishoppe hath no such position in all his sermon but that priuate masse was not vsed for the space of sixe hundreth yeares after christ Thus admonishing the Reader that maister Rastell as his grand capteine M. doctour Harding not able to finde any thing either in scripture or antiquitie for the maintenance of their ordinary priuate Masse doth flie to extraordinarie vses and vnlawfull vsages of sole receiuing being all such as either some necessity might seeme to excuse or as all the Papists themselues do confesse to haue beene abuses I leaue his leude preface hasten to the book it self A refutation of maister Rastels confutation SECTIO PRIMA In which he speaketh of the councel of Nice of vnwritten verities TO passe ouer the two first leafes of his booke and halfe the third in which is much vaine babling but no point of confutatiō in the second face of the third leafe he beginneth to picke his iust quarel at the sentence set before the bishoppes printed sermon which is this Let old customes preuaile It greueth M. Rastel his fellowes which perswade the ignorant people that our relygion is all nouelty that M Iewell should make any such claime vnto antiquitie And first therfore he wil know whether the scriptures do not cōteine al things necessary to saluatiō Yes verely and Gods curse light on him that teacheth the contrarie Then he will knowe where we finde this saying in scriptures or if it be not in the scripture of god why we wil vse a sentēce of the coūcel of Nice which was but a cōgregatiō of mens Verily if we found not the matter of this sentence in Gods worde we durst not auouch it to be true that was vttered by men being applied to any point of doctrine But we finde the same doctrine in the sixt of Ieremy where the Lord saith Stand in the wayes and beholde and aske for the olde way which is the good way and walke therein and you shall finde rest for your soules Nowe this saying of the councell of Nice let olde customes preuaile being the same in effect and meaning though somewhat differing in sounde of wordes we embrace it as the worde of God and the holy scripture which we do not restraine vnto the letters and sillables but vnto the plaine and manifest sence and vnderstanding of them The seconde quarrell he picketh to the placing of this sentence before the bishoppes sermon because it is vttered by the Councell of Nice in a particuler case concerning the iurisdiction of the bishops of Alexandria and Antioch and therefore cannot serue for a generall sentence For all olde customes saith he must not be preferred before new customes example of washing of feete abstaining from eating of bloud which were olde customes But if the councell meant that olde customes should preuaile against newe writinges then all books of Luther such like are striken through which one foine Wherefore hee concludeth that the councell meant that olde customes shoulde preuaile against the pretensed alledging of the verye scripture it selfe and newe doctrine of men And so this sentence doth at once ouerthrow all maister Iewels religion But hauing compared this sentence to the text of scripture by which the true meaning therof may appeare I will not stand about this trifling cauils Cōcerning our iudgmēt of antiquitie this it is We wil not admit whatsoeuer is old but only the religiō which is eldest of al which hath god for the autor the Patriarches Prophetes and Apostles for the witnesses and all learning doctrine and religion which is vnder the age of these yeares we reiect as newe false and diuelish As for customes ceremonies and manners which are subiect to mutation we receiue them or refuse them as they be approuable or disprouable by the saide old auncient and Catholike doctrine And bicause M. Rastel hath not only touched the sixt Canon of the Councell of Nice where this sentence is written but also charged M. Iewell with ouerthrowe of his religion thereby I must let the reader vnderstand that he suppresseth one point thereof that vtterly ouerthroweth the piller of all Popish religion that is the Popes supremacie For that Canon maketh the Bishop of Alexandria equall in iurisdiction to the Bishop of Rome For the reason of the iurisdiction confirmed vnto the Bishops of Alexandria is this Quia vrbia Romę Episcop◠parilis mos est Bicause the Bishop of the citie of Rome hath the like or equall custome of iurisdiction But M. Rastell will proue by the storie of Arrius that the Councell meant by that sentence that it is onely tradition custome and manners which killeth the hearts of heretiques and defendeth the Catholike Church and not the authoritie of the Scriptures Bicause Arrius was such a proude heretique that he despised all the interpretations of the auncient Fathers that were before his time as Alexander Bishop of Alexandria writeth of him Yea he is not ashamed to say that although the Fathers of that Councell had scriptures against Arrius yet their chiefe stay was not in that scriptures but in the receiued tradition But this is a most impudent lye for although the consent of Catholike writers of all ages with the word of God is not to be contemned yet the only authoritie in determining of controuersies of faith in
except they denied the institution of the sacrament patterne of reformation to be conteyned in the scriptures But if it be granted saith M. Rast. whiche is to farre absurde that S. Paule did reduce the Corinthians to the first originall and institution Why doe not rich men now bring meate to the Church and receiue the sacrament after they haue filled their bellies Forsooth because Christe instituted no such maner of suppers And why saith he do you not washe one anothers feete hauing a commandement so to do But if this commandement be litterally to be vnderstanded why doe you Papistes breake it If it be not why do you require that of vs which you confesse is not required to be done of any Humilitie is commaunded whereof our Sauiour Christe gaue vs example in that fact that God graunt we may obserue the outwarde ceremonie he commanded not to be obserued of any but that which was signified thereby ▪ And whereas Maister Rastell compareth the receiuing of both kindes by the lay people with that ceremonie of washing of feete to make it seeme that the iustitution of Christ might be altered in the one aswell as in the other he declareth what reuerence or estimation he hath of the institution of Christe For as that ceremonie of washing of feete is and may be altogether omitted as he fantasieth by the authoritie of the Church so not only one kind of the sacrament but both kindes also may be likewise taken away both from the people the priest if it please the Churche of Rome If he denie the conclusion what hath he gayned by the argument of that example Or what hath he proued against this our assertion that nothing is to beleeued without the expresse worde of God conteined in the scriptures SECTIO 3. From the first face of the 19. leafe to the second of the 23. leafe Of the disagreement of the Gospellers Whereas the Bishop had saide that the light of the Gospell is now so mightily and so farre spread abroade that it was to be hoped no man would lightly misse his way as before in time of darkenesse and perish wilfully it offendeth M. Rastel that he should boast of this glorious light of the Gospel which he a most obstinate blinde man will not vouchsafe to see Likewise that he calleth the heresie of Papistrie the darkenesse of the time afore And he would knowe where this glorious light of the Gospell is to be seene Concerning the light of Poperie because the Kingdome of the beaste by Gods iudgement is darkened in these partes of the worlde where he is knowen to sitte which maketh M. Rastel and his complices to gnaw the tonges for anger he is faine to demonstrate the light a farre off beyond the reache of any mans eyes sight among the newe found landes and the wilde Indians conuerted as he saith not by the Protestants but by Popish monkes and Friers Although it were easie to proue that protestantes also haue planted some Churches in those newe founde landes as in Gallia Antartica but what follie were it to boast of that How far and wide the Gospel is spread in Europe he that is so blind that he will not see who can make him acknowledge it Euen Italy Spaine haue yeelded great numbers of Martyrs confessors Al other regions of Europe in a maner at this day haue either vtterly banished Papistry or at lest by publik authoritie giuen libertie to the Gospel as England Ireland Scotland Flanders Holland France Germanie Denmark Bohemia Polonia Hungaria Suetia Gothia c. But M. R. seeing he cannot shewe his Popishe light abroade he wil shewe it in corners of mens harts because as he supposeth there is neuer a citie in which there is not some Papistes and therefore he wil conclude that the Gospel is not mightily and farre spread abroade By which reason he may proue that it neuer was nor shall be mightily spread abroade for euer there haue beene and shal be enimies that will not imbrace it Another reason he would seeme to bring of sixe diuers kindes of Gospellers wheras therere is but one Gospel which is a fond malicious cauill for I can bring more then 16. kinds of Papists which differ in some opinions and ceremonies wheras al the difference he can assigne amongst them that be truly accounted professors of the Gospell is either in one article of the sacrament or else in outward rites and ceremonies which cannot exclude any of them from the possession of the Gospel so long as they al agree in the doctrine of eternal saluation He vrgeth vs as Tertullian did the Marcionistes heretikes of his time to shew the beginnings of our Churches which wee do daily when we approue our doctrine to be grounded vpō the foundation of the Prophets Apostles bringing in no new Gospel as those heretikes did whereof they could not deduce the beginning from the Apostles Euangelistes of christ And whereas he saith we haue no one vndouted true iudge teacher or faith because we read Luther the Doctors old new with iudgement that is because we builde not our faith vppon any one man as they do vpon their proude Pope but vpon Christ his eternall word I answer we haue a most certein faith groūded vpon the teaching of a most holie maister euen the spirite of Christ in his word who is a most vndouted iudge both for wisdome authoritie to determine all controuersies Wheras the Papists building altogether vpō men haue no vndouted iudge teacher or faith not only because al men are liers vnconstant by corrupt nature but also because they cannot agree among themselues whether the Pope or the councel is the superior iudge teacher or rule of faith But M. Ra. as the rest of the Papists do gloryeth much that we haue receiued the gospel frō the Pope whose iudgment in expositiō therof we shold as well receiue as we acknowledge his fidelitie in keeping it without corruption But we vtterly denie that we haue receiued the Gospell from the Pope but rather from the Greeke Churche neither doe we acknowledge any fidelitie of the Pope in keeping of the Gospel whome we accuse of shamefull corrupting the Latine text therof and as for burning of the Books either he could not the same being dispersed into so many copies or he needed not when he persuaded al men that the Gospell had none other sence but that it pleased him to frame vnto it Finally when Pope Leo the tenth accounted the Gospel nothing else but a fable of Christe whiche brought them so great honor and wealth as who seeth not either how reuerently the Pope preserued the Gospell or for what cause he kept it vndestroied Finally M. Rastels prophane iesting of riding post to heauen declareth himselfe to be a right Papist that is to say an Atheist which maketh a scorne of religion and of the hope of the life to come euen as the same
manner of the being hath generall rules to order it by but no particulars expressed But Maister Rastell will not condemne the fact of Benet because Saint Augustine dare not condemne the fact of those virgins that drowned themselues contrarie to the commandement Thou shalt not kil because they might haue an extraordinarie spirite as Sampson had and because S. Ambrose commendeth the fact of his brother Satyrus one that was not baptised and therefore might not receiue the sacrament which hanged it about his necke in a tempest and escaped All these notwithstanding if he will not admitte that Saint Benet did euill in breaking the commandement of Christ yet let him heare what the Church decreed in the 3. councel of Carthage the 6. Canon Placuit vt corporibus defunctorum Eucharistia non detur Dictum est enim a Domino accipite edite Cadauera autem nec accipere possunt nec edere It is decreed that the sacrament of the Eucharistie be not giuen to the bodies of them that are dead For it is saide by our lord Take ye and eate ye But dead carcases can neither take nor eate The councell vseth the same reason that the bishop doeth but M. Rastel wiser then the councell sayeth that it is no good reason SECTIO 9. From the first face of the 46. leafe to the seconde face of the 47. leafe The Bishop affirmeth that Albertus Pighius one of the greatest pillers of the Popish parte findeth fault with the Masse M. Rastel denying him to be a great piller perhaps thinking himselfe to be as great confesseth that booth he and oâ—her do so but that it is not in the body of the Masse but in the garments and he saith they shew the better conscience to confesse the trueth whereas protestants will acknowledge no faults one by an other which is a shamelesse ly But what conscience the whole Popish Church hath hereby it may be seene that seeing there be faultes in the Masse so long ago espied yet not one of them is by the Pope and his cleargie reformed SECTIO 10. From the seconde face of the 47. leafe to the second face of thâ— 48. leafe That the Bishop in his sermon refuseth to speake of transubstantiation real presence or sacrifice and chuseth to speake of the communion in both kindes of the Canon of the Masse and of the priuate Masse Maister Rastel sayeth it is a timerous bragging and vaine glorious weakenesse But how well he hath quit himselfe in those cases that Maister Rastell imagineth he was afraide to deale with his learned writings doe more sufficiently declare to his true prayse then Maister Rastels rayling surmises are able to obscure And those thinges beeing taken from the Masse which he chooseth to speak of would make the Masse a poore sacrifice and smally to be regarded SECTIO 11. From the second face of the 48. leafe vnto the first face of the 58. leafe Wherein he speaketh of seruice in the mother tongue The Bishop reproueth the vse of the vnknowen tonge in the Masse by the authoritie of S. Paule that will haue all things in the Church done to edifying and that prayers and thankes giuen in the Church be such as the people to them may answere Amen Maister Rastell quarreleth that this fault is common to the Masse with Euensong and Mattins therefore it is no proper fault of the Masse A proper reason rayling and lying are no peculiar faultes to Maister Rastel but common to him with Maister Harding Maister Sanders Maister Alen and an hundreth more therefore he doeth Maister Rastel wrong that reproueth him of rayling and lying But before he answere the Bishops obiections he wil make no lesse then fiue obiections him selfe against him out of the same place of Saint Paule wherein he triumpheth 1 Why all the Psalter of Dauid is read in the English Church when all the Psalmes be not vnderstoode of all English men Forsooth syr there is no Psalme but something may be vnderstoode of euerie Englishe man that hath capacitie of vnderstanding and the rest that they may learne to vnderstand them 2 How many people be there that vnderstand not the easiest Chapter of the Gospell muche lesse the Prophets and Psalmes But sir they are often read that they may the better be vnderstoode or at least so much of them as is necessarie for them to knowe for their saluation 3 Where singing is vsed howe can they vnderstande any thing Such singing as taketh away vnderstanding is forbidden in our Church both by the booke and by iniunction 4 How can a thousand people vnderstande him that hath a small voice or Cornishe men or Northerne men a fine Londoners speech c. The Bishop should haue care to prouide a man as well for voyce as for other qualities able to edifie the people and suche nations of the Queens obedience as vnderstande not the English tongue haue their prayers in their owne tongue whiche he saith he had forgotten I thinke he saith as it is for a lyer should haue a good remembraunce 5 He saith we haue one Chapter for the better learned of the Parishe another for the poorer which is a flam fiue of his owne deuising Yet he saith there would be no end of confusion if nothing should be read in the congregation but that which should be vnderstoode of all that are present as though he were wiser then the holie Ghoste which in expresse wordes hath so commaunded that al may learne that all may be comforted meaning all the congregation not a man of a straunge language comming in chaunceably or curiously beeing none of that flocke But what answere hath he to Saint Paule euen a most shamefull shifte and impudent lie Namely that Saint Paule speaketh onely of preaching which he graunteth must be in the vulgar tongue and the Gospell and Pistle he could be content should be also if it pleased the Popes holinesse But Saint Paule nameth expressely not onely preaching but also praying giuing of thankes and singing of Psalmes or Hymnes But he obiecteth that Saint Paule saith he that speaketh with tongues edifieth himselfe and he that giueth thankes in a strange tongue doeth giue thankes well It is true if his prayer and speeche be godly and priuate but in the congregation the Apostle by no meanes alloweth any man to vse a strange tongue Yes saith M. Rast. if there be an interpreter In deede S. Paule speaketh of them which had a miraculous gifte of strange tongues which might be vsed to set forth Gods glorie so that there were an interpreter that the Churche might be profited otherwise he would haue Gods gift to be silent in the Churche To be short M. Rast. affirmeth preaching it selfe to be so vnnecessarie that pictures may not onely supplye the wante thereof but also are necessarie for the faithfull people and more profitable then a most eloquent and learned sermon of M. Iewell himselfe Who would reason any longer with such an
celebration of the communion an oblation or sacrifice of the bodie and blood of christ It is great leudenesse and deceiptfulnes to vrge the termes vsed by the doctors and to refuse their meaning sufficiently expressed in diuers places of their writings SECTIO 17. in the 64. leafe Whereas the bishop saith it is Christ which presenteth â—s and maketh vs a sweet oblation in the sight of his father M. Rastell denyeth that it followeth not that the priest offereth not Christ because Saint Augustine saith de ciuit dei lib. 10. cap. 20. that as the church is offered by Christ so Christ is offered by the Church But that which Augustine maketh here common to al the Church maister Rastel restreineth to his popish priests And although Augustine in the same place expounde himselfe sufficiently when he saith the daily sacrifice of the church is a sacrament of the oblation of Christ yet in Cap. 5. of the same book he speaketh most plainely Sacrificium ergo visibile inuisibilis sacrificij sacramentum id est sacrum signum est Therefore the visible sacrifice is a sacrament that is to say an holy signe of the inuisible sacrifie What can bee saide more plainly concerning his meaning by the terme of sacrifice SECTIO 18. From the first face of the 65. leafe to the ende of the 67. leafe The blasphemous prayers of the Popishe Canon which desireth God to accept the body of his sonne as he did accept the sacrifice of Abel and of Melchisedech he excuseth by vehemency of deuotion and by the vnworthines of the offerer as though either of both should be the cause why Christs body should not be acceptable of it selfe Last of all he flyeth to the example of the figuratiue speaches vsed by the holy ghost in the Psalmes and canticles as where God is saide to sleepe to awake as giant refreshed from his wine yea to the rethoricall figures vsed by men as he saith by Bernard Bonauentur Gregorie in the hymmes of the church which he matcheth vnfitly with the holy scriptures But how will he make this prayer a figuratiue speach that it may be excused by any such example For seeing he will admit no figure in the word body or oblation the other wordes are plaine without figure God to accept the sacrifice of Abel c. SECTIO 19. From the 68. leafe to the seconde face of the 69. leafe The foolish prayer of the Canon that an Angel should carie away the body of Christ he defendeth to be meant after a spirituall manner caueleth of the bishops translating of perferri to be caried away which signifieth to be caried vp which is a toy to mocke an Ape for neither doth the bishop talke of Angels backes such other bables as M. Rastel deliteth to prate of but of the fond absurditie of the Papistes which imagine the ministerie of Angels necessarie for the carying of Christs body or as he saith excusing the matter for the acceptacioÌ„ of their sacrifice But in very deede this prayer being taken out of the old liturgies wherein they desired not the sacrament but their sacrifice of praise and thankesgiuing to be presented to God by the ministery of Angels is so absurde when it is applyed to the transubstantiated body that it can haue no reasonable sense as it had in the liturgie cited by S. Ambrose and other old liturgies where the like prayer is made for their sacrifice but they beleued not their sacrifice to be the very natural body of Christ as the Papists say they doe SECTIO 20. in the 69 leafe Where the bishop giueth ouer to speak further of the Canon maister Rastel saith it was because he had no mater against it but his owne misunderstanding But what matter he had howe well hee hath mainteined it his aunsweres to maister Harding sufficiently declare SECTIO 21. in the 70. leafe Against adoration of the sacrament he saith we haue no arguments at al but such as may serue for ouerthrow of all orders in the Church In deede these argumentes may well and worthily serue to ouerthrow all plantes not planted by christ For why may not one hatchet serue to cut downe an hundreth fruitlesse and hurtfull trees SECTIO 22. in the same leafe to the second face of the 71. leafe That Christ gaue no commaundement of adoration he saith it is no sufficient reason first because we must not condemne all voluntary seruice of God which is without his commaundement Then belike S. Paul was not well aduised when he condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntarie worshippe of God without his commaundement Coll. 2. vers 23. And where as he cauilleth of them that worshipped our sauiour Christ in the fleshe I aunswere as many as acknowledged him to be the sonne of god knewe they had an expresse coÌ„mandemeÌ„t to worship him The rest reuerenced him as the prophet of god And whereas he saith like a protestant that an argument of authority negatiue is naught and protestant like I aunswere an argument of mans authoritie negatiue is naught but an argument of Gods authority negatiue I am content it be counted protestant like in as much as God hath expresly forbidden what so euer he hath not commaunded in his worship Deuter. 12. vers 32. Contrariwise to reason from the authoritie of men negatiuely is Papistlike and the best argument they haue for many things as if they be asked why say they not masse in englishe they will answere because the Church hath not commanded them Why doe you not giue the communion to Infants Maister Rastel saith in this booke because the Church doth not commaund it Why doth not the priest weare his chisible other vestments at euen song Because the church hath not commaunded it But maister Rastel saith Christ hauing said the sacrament to be his body needed not to commaunde the same to bee worshippid no more then the king when he speaketh to the Lords in the darke needeth to bid theÌ„ put of their caps A dark example for such an obscure argumeÌ„t But when will he proue that Christ is the same in the sacrament that the king is in the darke for remoue the darke the king is seene but take away the accidentes of breade and wine by your owne schoolâ— doctrine and where is the bodie of Christ SECTIO 23. From the seconde face of the 71. leafe to the 2. face of the 72. leafe He decideth the argument taken out of the authoritie of saint Paule negatiuely who declareth the whole institution of Christ and neuer willed adoration to be vsed to the sacrament And asketh whether S. Paul command vs to stand kneele lye or fit to tumble leane vpon brest or elbowes I aunswere whatsoeuer of these gestures is decent orderly he hath appointed the other he hath forbidden And yet the protestantes logike which hee doth so delicately contemne is not so simple
is the order of Melchisedech and consisteth nothing at all in offering of breade and wine as is manifest by the Apostle to the Hebrewes who sheweth in what respect Christ is a priest after the order of Melchisedech As impudent as this is blasphemous is his next argument that by verye expresse commaundement of Christ in his last supper they must offer him vp saying Do this in rememberance of me As though Christ which neuer sacrificed himselfe but once that on the crosse had at his supper offered himselfe to his father in sacrifice As for the testimonies of the Fathers which he citeth are easily answered that they spake of sacrificing Christe figuratiuely and vnproperly as some of them confesse namely Chrysostome whome hee citeth ad Heb. Hom. 17. which when he had demaunded saying Doe we not offer Christ daily he answereth yes but rather wee celebrate the remembrance of his sacrifice the other which hee citeth out of Dionyse hath no word of offering Christ although Dionyse be no writer within the compasse of sixe hundreth yeares Neither do these words of the Liturgie intituled to S. Basil which he rehearseth speake more then of an vnbloudie sacrifice which is the sacrifice of thanksgiuing although the Liturgie is not of such antiquitie credit as it is pretended And of as little is that he citeth out of Ambrose in Psal. 38. which no man learned of sound and indifferent iudgement will receiue for the worke of S. Ambrose Such false principles must leane vpon counterfet Doctours SECTIO 46. From the 152. leafe to the 154. leafe in which he taketh in hand â—o shape a generall aunswere to the particular questions which M. Iewell moueth Hauing proued nothing hitherto but him selfe to be a lying marchant a blasphemous and vnlearned defender of the sacrifice of the Masse to all the rest of the questions of Indiuiduum vaegum merit ex opere operato applying of the sacrifice of the Masse accidents remaining the case of the mouse eating the sacrament c. He aunswereth that these termes for any thing he knoweth were neuer vsed within the compasse of 600. yeares but the matters were beleeued and that he will proue by consent of learned men and the voyce of the Church since those 600. yeares This is in deede as he saith merily but falsely to the Bishop in the beginning of his booke which way to Croydenâ— a poke ful of plumbs the Bishop asketh proofe within in 600. yeares of Christ and M. Rastell will bring proofe without those 600. yeares the Bishop requireth antiquitie whereof the Papistes haue so impudently bragged and Rastel will bring foorth noueltie But he hath a proper similitude to shewe that these Articles though they were not knowne to the auncient Church for 600. yeares after Christe yet are they not to be refused no more then the fruites of Autumne bicause they appeared not on the trees in Aprill are to be reiected Thus you see by this delicate similitude he denyeth the Church of Christe his Apostles Euangelistes Martyrs Confessours Pastours teachers for 600. yeares together to haue beene a season fruitfull of matters of trueth hauing nothing but greene ornaments and gay flowers promising the wholesome fruites of Poperie that haue appeared and waxed ripe in the latter time of the Church as in the Haruest or moneth of September If this similitude can be defended without contumely of Christ and the Primitiue Church let al the Papistes clap their hands at it and say O learned M. Rast. that with so short an answere hath satisfied all M. Iewels demaunds But he will choake the Bishop and vs all with the last question Where is it read saith he within 600. yeares after Christ that our blessed Lady was preached or named the mother of mercy the handmaiden of the Trinitie the spouse of the holy Ghost the Queene of heauen the Empresse of hell and yet if you beleeue in deed that she is the mother of God all these Articles do follow like as the rest of that veritie which saith this is my body It is well that M. Rastell confesseth these titles neuer to haue ben giuen to the Virgine Marie neither by Christ nor by his Apostles nor by any in al the Church for 600. yeres after christ Nowe syr I will answere your question I do as constantly beleeue with my heart and more effectually then I can expresse with wordes that the holy and blessed Virgine Marie is the mother of hers and our Sauiour Iesus Christ the sonne of God very God and very man Yet all those titles which you confesse to be neither read in any antiquitie of 600. yeâ—res after Christe I abhorre and protest to be wicked idolatrous and blasphemous And wheras you say that common sense teacheth that a Kings mother is a Queene and not of no place you trow which is tried false by common experience for King Dauidâ— mother was no Queene I trowe nor fiue hundreth more that haue beene in the world since his time I aunswere yet if it were graunted in earthly Princes it followeth not in the King of heauen For by the like reason and more probable I might argue the mother of a man is a woman therefore the mother of God is a Goddesse from which blasphemie Saint Bonauenture a Popish Saint is of no force if he doe not farre exceede it when he saith to the Virgine Marie Iure matris impera filio and againe Coge Deum c. By the authoritie of a mother commaunde thy sonne and compel God to be merciful to sinners c. SECTIO 47. in the 154. leafe The Bishop declareth the vanitie of the Papistes aunswere which is that no Masse is priuate bicause that euery Priest communicateth with all Priestes that say Masse for that by this reason there should be no excommunication whereas the partie excommunated would say hee would communicate with the Prieste that saith Masse in Calicute Maister Rastel saith he that is excommunicate from one Church is excommunicated from al Churches therefore he that is in the Communion doth communicate with all Priestes But hee vnderstandeth not the Bishops argument or at least he will not vnderstand it For the sophistrie of the Popish argument resteth in the ambiguitie of this worde Communicate which signifieth to receiue the Lordes supper at one time and in one place with others of their Church which the Papistes take for receiuing generally so that the Priest in Louaine receiuing at his Masse alone communicateth with the Priest that likewise receiueth at his Masse alone in Calicut Now if this receiuing wer a sufficient coÌ„munion a Priest being excoÌ„municated in Louane so that no Priest wold suffer him to receiue with him at his Masse if he would contemne their excoÌ„munication might say Masse him selfe say that although none of you Louane Priestes will communicate with me yet I wil communicate with the Priest that this day saith Masse in Calicut yea I will communicate with you
the first that had it in estimation although afterward it grew to be esteemed of good Christians by a corrupt emulation To the 3. that visiting of Saints tombes and kissing their reliques after the Popish manner was thought to be a superstitious vanitie is proued by the Epistle of the Smyrnenses to the Phylomilienses Euseb. Lib. 4. Cap. 16. Wherein they shew that the Gentiles and Iewes thought best to burne the bodie of Policarpus least the Christians should leaue Christ and begin to worship him and therefore they watched the Christians least they should take his bodie out of the fire Ignorantes nos nec vnquam c. beeing ignorant say they that we can neuer forsake Christ which suffered for all them that shall be saued of the worlde nor worship any other For him truly we adore as the sonne of God but the Martyrs we loue worthily as the Disciples and followers of our Lord for their inuincible loue towardes their King and Maister of whoÌ„ we wish our selfes to be made companions and Disciples Therefore when the Centurian saw the contention of the Iewes they burned his bodie as their maner is being laid in the midst and so at the length we got his bones more precious then precious stones better tried then gold buried theÌ„ where it was meet where also as neere as may be being assembled the Lorde shall graunt vs with ioye and gladdenesse to celebrate his Martyrs byrth day â–ª both to the remembraunce of them that haue fought alreadie and for the exercise and preparation of them that shall fight hereafter Such reuerent burning therfore of their dead corpses laying vp of their reliques as is of loue not of superstition we condeÌ„ne not But such as the papists vsed of their reliques they learned of the heretikes Osseni which as Epiphanius writeth tooke the spittle and other fylthines of the bodies of Marthys and Marthana whom they took for saintes and vsed them for helpe of diseases as the papists did with the snottie napkins of Thomas Becket such a saint as they were And that they should not obiect that some haue done as they doe S. Augustine De moribus eccles Cath. lib. 1. cap 34. Thus writeth Nolite mihi colligere professores nominis Christiani neque professionis suae vim aut scientet aut exhibentes Nolite consectari turbas imperitorum qui vel in ipsa vera religione superstitiosi sunt vel ita libidinibus dediti et obliti sint quid promiserint Deo. Noui multos esse sepulchrorum vt picturarum adoratores Gather not vnto me such professors of the name of Christ for example as neither know nor shewe forth the vertue of their profession Seeke not vp the multitudes of vnskilfull persons which ether in true religion it selfe are superstitious or else so giuen to their lustes that they haue forgotten what they haue promised to god I know there be many worshippers of tombes and pictures c. To the 4. that miracles worked at their chappelles or memorie among the heretikes as the papists be were attributed at the firste tydinges of them vnto the diuilles subtiltie is proued by S. Augustine who speaking of miracles wrought at such places saith De vnitate ecclesiae cap. 1â— Remoueantur ista vel figmenta mendacium hominum vel portenta faâ—lacium spirituum aut enim non sunt vera quae dicuntur aut si 〈◊〉 atiqua mirafacta sunt magis cauere debemus Away with these miracles which are either the forgeries of lying men or the wonders of deceiuing spirites for either chose things that are reported be not true or if any miracles of the heretike are wrought we ought so muche the more to take heede of you The fourth part conteineth 3. articles To the first that to praye for the soules departed was thought repugnaÌ„t to the scriptures is proued by this reason for that although it be an ancient errour yet was it not vsed of the Churche almost for 200. yeares after Christ and the first that we reade of in any authenticall writer that maketh mention of prayer for the deade was Tertulian when he was an heretike whiche learned it of Martianus who laide the firste foundation of purgatorie as appeareth in his booke De anima cap de infeâ—is To the seconde that to offer sacrifice and giue almes for their soules health was accompted impietie I aunswere as to the first vppon which it dependeth Origenes in Iob. lib. 3. sayeth that the Christians did celebrate the day of death Vtpote omnium dolorum depositionem as the layinge aside of all paine Likewise that they did keepe the memorie of their friendes departed as well reioysinge in their rest as prayinge for the lyke godly endinge in faith Also they called together the people with the Cleargie and especially the poore to their buriall feastes vt fiat festiuitas nostra in memoriam requiei defunctis animabus quarum memoriam celebramus nobis autem efficiatur in odorem suauitatis in conspectu aeterni Dei that our feastiuitie may bee made in remembraunce of the reste whiche is vnto the soules of them that are departed whose memorie we celebrate and to our selues into a sauoure of sweete smellinge in the sight of the eternall god This was the iudgement of the Greeke Churche in his time of suche assemblies prayers and almes as was vsed at the buryall of the deade or in remembraunce of them To the thirde that the last willes of founders of almes houses Colledges and monasteries were broken concerning their temporall goodes and legacies and that no part thereof did come to their owne blood and familie concerning almes houses and Colledges of learninge it neede not bee prooued for they are maintained by our doctrine Concerninge Monasteries there were none then but of suche as liued with their owne labours Neuerthelesse if anye legacie of anye founder were to mainetayne Idolatrie and false religion as there were manye of the Paganes whiche were founders of Idolatrous temples and Colledges lyke to the popishe monasteries it is certeine that either they were destroyed or else conuerted to better vses Now if Master Rastell thinke it to bee necessarie that their legacies shoulde be restored to their owne blood and familie vppon the dissolution of such houses hee might doe well to perswade a nomber of popishe gentlemen in Englande that enioye abbeies and their lands to make such restitution and when hee hath brought to passe that all which they haue is so restored wee will beginne likewise to exhort godly gentlemen to doe the like or rather to applye some part of them to the maintenance of learning and religion and to the sustentation of the poore After Maister Rastell hath earnestlye required the aunswere of these questions whiche haue bene so often aunswered in speciall treatises I meane so manye of them as wee maintaine with promise of submission if they be proued he desireth licence to rehearse the saying of Tertulian in his booke De
praescriptionibus aduersus haereticos which is such as hee saieth that euen religion muste agree to it if with anye reason it will bee credited But in deed it is suche as while Tertulian followed too muche hee fell from the Catholike Church to be an heretike The summe of that saying which M. Rast. hath shamefully gesded falsely translated so that it seemeth he hath not red it in Tertulians booke but in some mans notes that hath ioyned together as it were cantles or patches of Tertulians saying the effecte I saie is this That because some heretikes of his time receiued not all the scriptures and those which they did receiue they receiued not whole but by additions and detractions corruptions and wrong expositions they peruerted them to their purpose his iudgement was that against such heretikes the triall was not to bee made by scriptures by which the victorie should either be none or vncertaine or not sure and therefore in as much as they were not agreed what was scripture and how great was the authoritie thereof he thought that the order of disputinge required that these questions shoulde first be decided Vnto whom the Christian faith pertaineth whose are the scriptures of whom and by whom and when and to whom the learning is deliuered by which men are made Christians For where it shall appeare that the trueth of the Christian learning and faith is there shal be the trueth of the scriptures and of the expositions and of all Christian traditions This is the iudgement of Tertulian But seeinge we receiue all the scriptures Canonicall without addition or detraction yea and for the principal articles of our religion wherein we differ from the papistes we receiue the exposition of the most auncient writers both of the Greeke and Latine Churche not bringinge in any newe doctrine but requiring that the olde doctrine may be restored this rule of Tertulian doth not concerne vs Yet are we able to aunswere to all his demaundes without any taryinge and so as it shall satisfie Tertulian or anye man that vnderstandeth him We say that Christian faith pertaineth to true Christians and that the scriptures are theirs also We say also that the learning by which men are made Christians was deliuered of Christ by his Apostles and Euangelistes in the time of the raigne of Tiberius the Emperour first vnto the Iewes and after vnto the Gentiles making one vniuersall Chruch dispersed ouer the whole worlde And the trueth of this Christian learning and faith thus and then deliuered we do hold and mainteine therefore by Tertullians rule the truth of the scriptures and expositions all Christian traditions are with vs the rather because it cannot be proued that we hold any one article of beliefe but the same is conteined in the manifest wordes of the scriptures by which onely it may be tryed what learning Christ deliuered to his Apostles and they to the churches For seeing the memory of man cānot ascende vnto so many hundreth yeares the certeine remembrance must be had out of Records of writings for so much as no writings are either so auncient or so credible as the holy scriptures the trial must be onely by the scriptures notwithstanding Tertullians opinion as Augustine teacheth in many places of his writings against the Donatistes After this discourse vpon Tertullian he addeth sixe articles more falsely pretending that they are the demaundes of Tertullian but altering them into the manner of a challenge where as I haue both set forth and answered Tertullians demaundes according to his owne words and meaning The first is if we can proue by any sufficient and likely argument that we haue any true Christian faith at all among vs for faith saith hee cleaueth vnto authoritie which they can neuer shewe for themselues c In deede suche faith as cleaueth vnto mennes authoritie wee haue none but suche as cleaueth vnto the worde of God as saint Paule saith faith commeth by hearing of the worde of God which is onely true Christian faith wee haue the whole faith of Christians as we do dayly proue not onely by the auctoritie of scriptures but also by the testimony of aunciēt writers agreeable to the same And because he is so impudent to deny that we haue any true Christian faith at all I demaunde of him why hee doth not then rebaptise those that are baptised of vs seing he is persuaded that neither the minister nor the godfathers whose faith according to their doctrin maketh much fo◠baptisme haue any true Christian faith at all The seconde that the scriptures are deliuered vnto vs that we be the right keepers of them is proued by this argument that we be the church of God vnto whome the scriptures and the custodie of them perteineth That wee are the church of God we proue by this argumēt that we beleeue and teach all that and nothing else but that which God by his holy scriptures hath appointed to be beleeued and taught for Christian faith The thirde we knowe from whome wee haue receiued the gospel not from the Papists Namely frō the doctrine of god and his holy spirite from such ministers as were stirred vp of God and lightened with his spirite according to the scriptures and from the books of the Greekes and Hebrues and not of the papists The fourth we knowe by what successours the gospell came vnto vs from God the authour of it euen from the prophets and Apostles Euangelistes pastours and teachers of the church of all ages florishing in sight of the worlde vntill the comming and tyrany of Antichrist had ouerwhelmed all the worlde with darkenesse by whom they were persecuted and driuen into corners according to the prophecie of Christe in the Apocalipse cap. 12. but yet so as they alwayes continued and testified the trueth oftentimes openly protesting against Antichrist vntill nowe at the length the time being come in which Antichrist must be consumed they are againe brought into the sight of the worlde and the kingdome of Antichrist is made obscure ignominious contemptible The fift we knowe at what time the Gospell was first delyuered vnto the Church of the gentiles namely in the reigne of Tiberius in whose time Christ suffered since which time it hath alwayes continued and shall do to the end of the worlde To the sixt wherein he requireth vs to shew the foundatiō of some Church house communion table or booke c. by which it may bee gathered that a true apostolike religion was within the 600. yeares as void of ornamēts ceremonies reuerence distinction of places and dignities sacraments and solemnities perteining to sacraments as ours is I answere our religion hath all sacraments ornaments ceremonies distinction solemnities reuerence necessarie vnto eternall life and therfore to shewe a monument of a religion voide of these it perteineth not to vs Beside that it is a foolishe and vnreasonable demaund for vs to shewe any such monument remaining aboue 900. yeares when by so often
is Clemens Ep. 2. The sacraments of Gods secretes are committed to three degrees to the priest the Deacon and the minister which with feare and trembling ought to keepe the leauings of the peeces of the Lordes bodie that no rottennes be found in the holie place lest when the thing is done negligently great iniurie be done to the portion of the Lordes bodie By this place M. Heskins will needes proue reseruation and the carnall presence but neither of both will fall out of his side although the authoritie of the Epistle is not worth a strawe beeing a counterfet decretall ascribed to Clemens neither in true latine nor good sense And first for the carnall presence note how he sayeth the remnantes of the peeces and portions of the Lords bodie and so he doth often in this Epistle meaning the crommes of the sacramentall bread which was consecrated to bee the bodie of christ For Christes naturall bodie cannot be broken into leauings fragments and portions which be the termes he vseth Nowe touching the reseruation he meaneth no keeping but of these crommes which hee calleth leauings fragments and portions and no keeping of them but from mouldinesse or rottennesse that is that they should be spent while they are good and not kepte while they stinke as the Papistes doe not the fragments but their whole Masse cakes sometimes For touching the sacrament it selfe he writeth by and by after Tanta in altario holocausta offerantur quanta populo sufficere debens Quod si remanserint in Crastinum non reseruentur sed cum timore tremore clericorum diligentia consumantur Let so great sacrifices bee offered on the altar as may suffice all the people But if any be left let them not be kept vntill the next day but with feare and trembling let them bee spent by the diligence of the Clerkes This beeing most manifest against reseruation Master Heskins is not ashamed to racke it to stande with reseruation And first he asketh the aduersarie whether hee thinketh that Saint Clement was a foole to denye that hee sayed before No verily but I think him to be no wise man that either taketh this Epistle to bee written by Clement the first bishop of Rome or so vnderstandeth it that he woulde make him contrarie to him selfe And I thinke he that did forge this Epistle vnder Saint Clements name was not onely a doltish foole but also an impudent falsarie to make that auncient Clemens to write to the Apostle Saint Iames of such bables as those be and that followe in the Epistle which if they were of weight yet the Apostle was not to learne them of Clemens but Clemens of him But concerning the keeping that he speaketh of he writeth yet more plainlye Non eijcientes foras è sacrario velamina not shaking abroad out of the holy place or vestrie the couering of the Lords table lest peraduenture the dust of the Lordes bodie shoulde fall a misse from the linnen cloth beeing washed abroade and this should be sinne to him that doth it Lo sir before wee had reliques fragments and portions nowe wee haue the dust of the Lords body What dust is this but small crommes But he goeth on and that Saint Iames might the better looke to those matters he sayeth Iterum atque iterum de fragmentis dominicâ— corporis demandamus Againe and againe wee giue charge concerning the fragments of the Lordes bodie And finally he concludeth in fine Latine and cleanly termes A principio Epistolae vsque ad hunc locum de sacramentis delegaui bene intuendis vbi non murium stercora inter fragmenta dominicae portionis appareant neque putrida per negligentiam remaneant clericorum From the beginning of the Epistle vnto this place I haue giuen charge concerning the sacraments to be well looked vpon where no Mise tordes may be seene among the fragments of the Lordeâ— portion nor they remaine rotten through the negligence of the Clerkes You see this man would haue the sacrament spent taketh thought that the crommes both small and great be not cast away nor kept vntill they be rotten nor suffered to be eaten of Mise nor defyled with their doung but he is vtterly against popish reseruation The next is Irenaeus who in his Epistle in which he doth sharply rebuke Victor bishop of Rome for excommunicating the Bishops of Asia about the celebration of Easter sayth That they were neuer for that matter driuen from the fellowship of the Church or comming from those partes were not receiued but rather all the elders or Bishops that were before them did alwayes solemnely send the sacrament of Eucharistie to all the bishops or elders of those Churches that did not so obserue it M. Heskins imagineth that the Bishops of Rome did sende the sacrament into all partes of the worlde to all bishops elders of euerie Church which if he did hee had neede of many messengers But the matter is plaine ynough If any of those bishops or elders came to Rome they were louingly receiued of Victors predecessours and at the time of the Communion the bishop would send the sacrament to them by the deacons as well as to any of the citizens that were of his owne Church Here is no shadowe of reseruation but M. Heskins absurde imagination Tertullian followeth Irenaeus writing to his wife lib. 2. An arbitrare ô vxor ita gesturam te vt clam viro sint qua facis Non sciet ille quid secreto ante omne cibum gustes si sciuerie non partem illum credit esse qui dicitur Doest thou thinke ô wife so to handle thy selfe that these things that thou doest shal be vnknowen to thy husbande shall not he knowe what before all meates thou doest secretely receiue and if hee shall knowe it he beleeueth it not to be that bread that it is saide to be Thus M. Heskins hath set downe the wordes both in Latine and Englishe But wheresoeuer he had the former question â–ª An arâ—itrare ô vxor ita gesturam te vt clam viro sint quae facto He had it not of Tertullian for hee hath no such wordes in that booke but onely Non sciet maritus c. shall not thy husbande knowe c. By which it is playne that he neuer read this place in Tertullian himself but only borrowed it out of some other papist that alledged it for this purpose belike gathered the former question not as Tertullians wordes but out of his meaning which Maister Heskins not vnderstanding very ridiculously hath set down as the words of Tertullian These be the Popishe doctours that boast of their great reading when they reade but patches out of other mens notes and collections But to the matter Although it may seeme this corruption to haue entred into the African Churches that the people carried home the sacramentall bread and did eate it daily before all other meates yet this is nothing like vnto the Popish reseruation in the
pixe to be adored And Tertullian in his Booke De Corona militis doeth rehearse this custome among those thinges that had no ground of scripture for them The liks is to be saide to the place of Cyprian where a woman kept it in her chest as for the miracle whether it reproued her vnworthinesse or her reseruation it is not plaine by the authour The story of Satyrus out of Ambrose proueth not directly reseruation for it is like the Christians being in daunger of shipwrack did minister the communion in the shippe not bring it with them from the shore consecrated And Satyrus being then but a nouice or Catechumein and not baptised desired the sacrament of them meaning to receiue it before his death if he sawe present daunger of drowning otherwise to tarry vntill he were admitted to it by order of the Church But this proueth nothing at all the Popishe reseruation although the fact of Satyrus was not without imperfection as greatly as it is commended of Ambrose and much lesse the Carnal presence For Satyrus did not so put his affiaunce in the sacrament that he thought it to be God but that he desired it as an helpe of his faith that he might not depart this life without the communion of the body of Christ in the sacrament The place of Chrysostome is nothing at all for reseruation where he saith that in a tumult the souldiers rushing into the Churches The most holy bloud of Christ was shed vpō their clothes For he must remēber it was on Easter day when all the people did communicate and such as came were baptised And where he saith it was Ad vesperū diei that they did enter that is in the afternoone he must wit that Chrysostome after the maner of the scripture calleth the morning before day light Vespere Sabbati therfore his collection is vaine But although it were in the afternoone what inconuenience is it if we say they spent al the forenoone in prayer fasting and hearing the worde of God and ministring baptisme which then was ministred twise a yeare at Easter at Pentecost and then in the afternoone towarde euening went to the communion Hierome reporteth of Exuperius that he caried the Lords body in a wicker basket and his bloud in a glasse What reseruation is here M. Heskins saith he did beare it about with him but Hieronyme saith not so except you meane about the Churche when he ministred the communion But here Maister Iewel hath a double blow O cunning Maister of defence For here is not onely reseruation bu◠also he calleth it in plaine wordes the body and bloud of our Lorde Maister Iewel shal not greatly feele these blowes To the reseruation I haue saide before and to the plaine calling of it body and bloud I say what other thing is it then as Maister Iewel himselfe will call it and worthily yet no transubstantiation meant by him But how will Maister Heskins warde these blowes Exuperius had no hallowed pixes nor chalices of Golde and siluer as the Papistes must haue And Exuperius ministred to the lay people in both kindes as the Papistes will not do What hath M. Heskins gayned by Exuperius But then Eusebius shall help him for in his 6. booke and 36. Chapter is declared that a certeine priest sent to Serapion beeing at the point of death a litle portiō of the Eucharistie in the night season by which it appeareth that it was reserued In deed Dionysius bishop of Alexandria writeth so vnto Fabianus Bishop of Rome But withall he sheweth that it was no publique order of the vniuersall Church but his own commandement vnto his owne Church that he might not seeme in any point to resemble the Nouatians which denied reconciliation to them that had fallen in persecution wherfore he saith that although the priest was sicke and could not come Tamen quia pręceptum fuerat a me vt lapsis in exitu nemo recōciliationis solatia denegaret maximè ijs quos priùs id rogasse constaret parum c. Yet because it had beene commanded by me that no man should denie to them that had fallen the comfort of reconciliation at their departure especially to those who were known to haue desired it before he gaue a litle of the Eucharistie c. Whiche wordes M. Heskins hath cleane left out of the text wherby the particular commandemēt of Dionyse is expressed and yet it is not proued that the Priest had the sacrament reserued but it might well be that he did then consecrate and send him parte as he should haue done if he could haue come to the sicke man himselfe for his owne weakenes Last of all he rehearseth the wordes of Cyril Ad Colosyrium I heare that they say that the mystical blessing if any remnants thereof remaine vnto the next day following is vnprofitable to sanctification But they are madd in so saying for Christe is not made an other neither shal his holy body be chaunged but the vertue of blessing and the liuely grace do alwayes remaine in him M. Heskins translateth in illo in it as though the vertue quickening grace were included in the sacrament which the author saith to remain in Christ. But touching the authoritie of this Cyrillus ad Colosyrium I must admonish the Reader that these wordes are not to be found in all the workes of Cyrillus that are extant but is only a patch cited by other men the whole epistle is not to be found So that we can neither tel whether it were writē by the ancient Cyrillus of Alexandria or by some late writer of that name nor yet what was the argumēt scope of that Epistle Neuertheles it semeth to some that he wrote against the Anthropomorphits which thought that the body of Christ was corrupted if the remnants of the sacrament were corrupted but that Cyrillus denieth because Christ is eternall incorruptible He saith not that the remnantes of the sacrament are so for that the Papistes confesse to be otherwise affirming that they ceasse to be the body bloud of Christ when the species or kinds of bread and wine are putrified or rotten But Cyril saith that vertue grace do alwayes remaine in him not in that sacrament reserued which doeth corrupt Finally he speaketh but of reseruatiō for one day to the vse of eating and not of adoration therefore he speaketh nothing against the challenge which was not simply of reseruation but of reseruing the sacramēt to be worshipped But whereas M. Heskins mainteyneth reseruation by dipping of stoales and linnen clothes in the cup he must remēber that Iulius in his decretal epistles forbiddeth that dipping as diuers counsels also do which in due place are alledged Finally Origen doth vtterly condemne that abuse of reseruation of the sacrament affirming that it is in the same case that the sacrifice of the passeouer and the sacrifice of praise and thankesgiuing were of which it was not lawfull to reserue