our aduersaries them selues I appeale to their consciences knowe right well that we might abundantlie and in greate store haue heaped together onelie because the gainesaiers might happelie haue excepted ageinst them that not with standing they wer martirs and in the whole course of their liues verie apostles yet because they wer bishoppes of Rome theie wer not in that cause which was their owne indifferent witnesses so would I also haue forborne the alleaging of this answer of Innocentius for the same cause had it not bene that S. Austen him selfe had iustified his parson ageinst our aduersaries in this behalfe For he writing to one Paulinus a bishoppe after long discoursing with him touching the heretikes Pelagius and Celestius telleth him at the length howe the councels of Carthage and Mileuite had written about them and their heresies to Innocentius the pope not onelie the certificate of their doinges but also certeine familier letters beside To all the which saieth he ille no bis rescripsit eodeâ— modo quo fas erat atque oportebat apostolicae sedis antistitem he answered vs by his lettres againe euen as it was right and as was for the B. of the apostolicall See meete Nowe I praie yowe considre here with your selues good Readers â–ª if Innocentius when he wrote to these fathers to auaunce him selfe and his See had being led thereunto by blinde affection without the warrant of goddes worde the vsage of the churche the auctoritie of the canons praised them that keping and obseruing the examples of antiquitie and hauing in remembrance the ecclesiasticall discipline they had referred as theie ought their doinges to his iudgement if he had besides borne them in hande that the auncient fathers had decreed not by mannes iudgement but by goddes him selfe that what so euer wer to be doen wer it of those prouinces that wer neare to Rome or far of it should not be determined before that it wer brought to the knowledge of that seate of his if he had excommunicate Pelagius and Celestius without auctoritie and finallie doen and saide so manie thinges as ar in his saide epistles more at large to be sene for the prerogatiue of his churche and all false howe had then S. Austen saide trulie that he answered in all pointes aright and as the B. of the apostolicall seate shoulde Shall we thincke that S. Austen was ignorant and so deceauid or that he flattred and so lied Orcan we iustly thincke that S. Austen if he had not taken him as heade of the churche would euer haue willed him to haue cited Pelagius being not then in Britaine but in the east partes as in the same epistle it appeareth to co me to Rome But thus much be saide by the waie to that question whie I rather vse the auctoritie of Innocentius then anie of those other popes before him I might here bring furth for examples alowed of the primitiue churche seing hetherto they haue bene practised and neuer disalowed howe that Vrsatius and Valens two ringleaders and chiefe capitaines emongest the Arrians at the length being wearie of their heresies and har telie sorie therefore of alâ— the bishoppes in the worlde went to no other but to onelie Iulius the pope to be absolued and by him receiued into the churche and admitted to the coÌ„munion and coÌ„panie of the faithefull as witnesseth Epiphanius and other howe that the same Iulius restored to their bishoprikes being vniustely depriued Athanasius to Alexandria Paulus to Constantinople Marcellus to Ancyra and Asclepas to Gaza all in the East churche and therefore impossible to haue bene doeÌ„ had not his auctoritie bene vniuersall I might here put yow in remembrance of a nombre of bishoppes of Rome that wrote their lettres in to the fardest parte of the worlde sometimes commaunding other whiles forbidding this or that of the like that directed their commissions to this bishop and to that to execute their auctoritie in countries and prouincies far from Rome as namelie to passe ouer Pius Victor Fabianus and such other of Leo the first who in Grece and the countries bordering thereapoÌ„ appointed the B. of Thessalonia in Fraunce the B. of Arles and in Spaine Hormisdas an other bishoppe to be his vicaires and deputes in those parties Which had bene a matter of all other to be laughed at if they writing such letters and making such delegations had had nothing or no more to doe there then other men But omitting manie other bothe before and sence that haue doen the like I shall at this time onelie alleage Gregorie the first of that name him rather then anie of the rest because in this controuersie yowe beare your selfe on his auctoritie so bolde Did not he ordeine that Maximianus the B. of Siracusa should in his stede ouersee all the churches of Scicilie Did he not write his lettres to all the bishoppes of Numidia coÌ„maunding them that they should giue ordres to no Donatistes Did he not direct his letters to Adeodatus the metropolitane of Numidia to take good heede that none wer promoted to holy ordres by mony And will yow yet M. Iuell hearing this persist in your lewde opinion that S. Gregorie then whome emongest all that range of bishops that haue either gone before him or folowed after yowe coulde neuer haue founde one that more maketh in this point for the catholike faithe and lesse for yow should be a patrone of your heresie But because it maie the better appeare to all men in what distresse yow ar that be driuen to such shamefull shiftes and extreme refuges for the vpholding of your newe founde religion I shall here occasion so aptelie offering it selfe examine that place of S. Gregorie which yowe tosse so coÌ„monlie in your mouthes repete so often in your bookes where he sharpe lie reprehendeth Iohn the B. of Constantinople for taking apon him the name of vniuersall bishop a title alltogether he saithe prophane and mete for antichriste a title which Leo his predecessour hauing offred vnto him by the whole councell of Calcedon refused Thus hath S. Gregorie To this auctoritie the trâ—the it selfe compelling me I must nedes folowe in answering that excellent clercke and man for his lerning not in one thing or two but Vniuersallie in all emongest those of the olde worlde wor thie to be reconed for for no lesse doe the wise and learned iudge him to be howe euer some foolish calfe haue in vaine murmured to the contrarie who being vrged as yowe knowe by your selfe M. Iuell with this place tolde yow that it serued nothing to disproue the souereintie as in deede it doeth not For if yow had reade S. Gregorie so diligentlie as reason woulde yow should before yowe had alleaged him so impudentlie then had yow founde that allthough the B. of Rome had neuer bene called vniuersall bishoppe yeat had that bene no proufe that he is not therefore heade of the churche theÌ„ would yowe not so foolishelie haue noted
A PROVFE OF CERTEYNE ARTICLES IN RELIGION DENIED BY M. IVELL sett furth in defence of the Catholyke beleef therein by Thomas Dorman Bachiler of Diuinite VVHERE VNTO is added in the end a conclusion conteinyng .xij. Causes vvhereby the Author acknovvlegeth hym self to haue byn stayd in hys olde Catholyke fayth that he vvas baptized in vvysshyng the same to be made common to many for the lyke stay in these perilouse tymes Augustinus contra literas Petiliani lib. 2. cap. 16. Si quaeras quibus fructibus vos esse potius lupos rapaces cognoscamus obijcio schismatiâ— trimeâ— quod tu negabis ego autem statim probabo Nequé enim communicas omnibus gentibus illis ecclesijs Apostolico labore fundatis that is to say If thou demaundest he speaketh to Petilian the Heretick by vvhat fruictes I knovv you to be rather the rauening vvolues I obiect to you the fault of scisme vvhich thou vvilt deny but I vvil out of hand proue for thou doest not communicat vvith all Nacions nor vvith those churches founded by th'apostles labour Imprinted at Antwerp by Iohn Latius at the signe of the Rape with Priuilege Anno 1564. REgiae Maiestatis Priuilegio permissum est Thomae Dormanno sacrae Theologiae Baccalaureo vti per aliquem Typographorum admissorum impuneâ—e ei liceat imprimi curare per omnes suae ditionis Regiones distrahere Librum inscriptum A prouf of certeyn articles in religion denyed by M. Iuell omnibus alâ—s inhibitum ne eundem absque eiusdem Thomae consensu imprimant velalibi impressum distrahant sub poena in Priuilegio contenta Datum Bruxellae 14. Iul. Anno. 1564. Subsig Facuwez TO THE RYGHT VVORSHIPFVLL MASTER Thomas Hardyng Doctor of Diuinite Thomas Dorman Bachiler of the same sendeth gretyng and wyssheth health of bodye and soule IT prycketh now fast if my memory fayle me not ryght worshipfull sir towardes the poyncte of seuenteen yeares when I beyng a yong nouyce of Caluyns relygyon was fyrst by my frendes brought to that famouse schole at Wynchester of bishop VVyckham hys foundation At which tyme it pleased you of your goodnes beyng then one of them who had for that yeare the right and auctoritie in that behalf without monye without rewarde without commendation of frendes apon the onlye contemplacion and respect of my pooer and nedye estate and some lyttle hope perhapps conceiued hereof that once the tyme myght coÌ„me when I should not be alltogether vnprofytable eyther to my countrye that brought me forth eyther to the place that should nouryshe me vp to bestowe apon me beyng then a futer for that purpose your voyce or suffrage for th' obteinyng of a place emon gest the scholers there By the benefyte whereof I was the same yeare made one of that numbre brought home agayn to Chrystes churche from whence I was strayed and fynally haue obteyned that knowledge and small vn derstanding yfyet emongest the learned it may be accompted any to the which you now see me growen True ytis I can not denye yt that other helpes God hath sence that tyme prouyded for me to the furnyshyng and makyng perfect of that buyldyng the foundacion whereof by your handes he fyrst disposed to be layde To whome I mynde not nether to showe my self in tyme and place of so great benyfytes by them receaued eyther vnmyndfull or vnthanckfull In the meane season yf as next after God of that profytt which I haue taken in my studye what so euer yt be I accompt you for the author and verye founder thereof so I doe with the scripture askyng quis plantat vineam et de fructueius non comedit offer to you such as they ar the fyrst fruictes thereof for a taste and that apon the groundes of the law whych wyll that the most auncient debt be first discharges before all other none I trust of my other frendly cre dytours wyll be therewithall offended Thys hath byn ryght worshypfull sir the verye cause of my boldnesse in offeryng to you thys rude and symple treatyse of myne Wherein yf any offence on my part haue byn commytted impute it I praye you to the abundanâ—e of the great good will that I beare towardes you and the necessitie that I thought my self to stand in for the testifyeng of my mynd ready in some part to discharge as I was hable my dutye to you Fare you wel at Aquicinctum the seat of my banyshment your mastershyps to commaund Thom. Dorman TO THE READERS I Am not ignorant good Readers of the manyfold daungers wherinto what so euer he be he wyllyngly as yt wer casteth hym self who publysheth any thyng to the world in wrytyng The whych confy deration after that I had well weighed and deepely debated wyth my self of what mynde I was touchyng the sendyng abroade of thys lytle treatyfe of myne any man may easely iudge For I besydes those sawcy snaphaunces and murmuryng momi whome no mans doyngs can please but there owne which fortune I tooke to be common to me wyth many foresawe also my self not wythout good cause in apparence ready to fall in to the iust and lawfull reprehension euen of those whose iudgements I haue alwayes both loued and feared the wyser the learneder and the better sort also Whylest after so godly so graue so exact a worck most amply treatyng of the same matter I of all other moost vnfyt therefore should seeme to take pen in hand to wryte agayne This one cause appeared to me to be of such importance that I was euen fully resolued to stay my hand and trauell herein no farder When sodenly beholde emongest dyuerse other it camme to my mynde to thynck on the earnest desyre and godly greedy hunger of my pooer countrymen I meane not the Catholykes only but euen of those whome simplicitie not malice hath caused to stray whereof I was to my great comfort dayly enformed wyth what labour they fought for wyth what diligence they harckened after wyth what sauory appetyte they receaued in to ther myndes and as it wer deuoured such bookes as brought them any tydyngs of the truthe Whereapon I discoursed farder wyth my self that eâ—en as in a plague of famyn or dearthâ— he that hauyng in hys barnes no great stoare of corne but yet somme beyng once well mynded and charytably moued to employ part of that lytle which he had to the comfort and relyef of hys pooer hungrye neyghbours should in all mens iudgement doe verye â—uell yf afterward apon the liberall almoise of some welthyer man he should vtterly wythdrawe hys and because hys habylytie serueth hym not to gyue as muche gyue nothyng at all euen so me thought it fared wyth me who myndyng these two whole yeares past to conferre some part of that small prouysyon that allmyghty god hath bestowed on me to publyke coÌ„modytie could not now I perswaded my self suppresse and kepe in the same wythout the manyfest offendyng of hys holy spyryt who fyrst moued me
emperour yet hath he not thereby gotten auctoritie to depose bishoppes and ordeine newe â–ª which onely bishoppes must doe So strange a thing semed it then good readers in Christes churche which nowe we see so commonly done Long after thiese emperours start vp Leo Isaurus emperour of Constantinople he that made war with images Ageinst him god raised vp also his Azarias one to warn him of his duetie and that was that notable learned man Iohn Damascenus Giue saith he the apostle Paule crieth to euery one his due honor feare pension tribute to eche one that which they ought to haue The charge that kinges haue is to see well to their common weales the ordering of the churches apperteineth to the pastours and teachers This manner of inuading other mennes offices I can terme it no better my brethern then robbery and plaine violence And a little after he hath thiese wordes Tibi ô rex in ijs quae pertinent ad presentis vitae negocia c. As for those thinges ô king which concern onely this presâ—nt life in those we willingly obey the. In ordering thâ— state of the churche we haue shepherdes which haue spoken to vs the worde of god that is to saie taught it vs and haue left vs rites and ordres therefore And in the same place he addeth Non recipio regeÌ„ qui per tyrannidem sibi sacerdotiuÌ„ vsurpat I acknowledge him for no king that vsurpeth by tirany the priestes office And last of all to knit vp the knot in plaine wordes he saith Non assentior vt regum legibus gubernetur ecclesia sed patrum potius traditionibus siue scriptae hae sint siue non scriptae I consent not saith he that the churche of god shalbe gouerned by the lawes of kinges but by the traditions rather of oure fathers be they written or vnwritten And thus much hetherto good readers haue I thought good to reherce that yow may the better vnderstand how the auncient fathers of Christes churche haue not ceased continually from time to time to resist the vnlaufull attempt of such princes as being heretikes or enueigled theretoe by heretikes for of other perdy it was neuer gone about nor of all them neither would contrary to the expresse worde of god the custome of Christes churche from the beginning continued the alowed exaÌ„ples of all ages of all common weales Christian and heathen hetherto practised mingle heauen and earth holie and prophane together by vnlawfull vsurping to them selues the supreme and chief gouernement in causes ecclesiasticall To come nearer home to our owne time and daies if in it any prince haue attempted the like there hath not lacked also stoare of diuerse meÌ„ singuler bothe for their vertuous life and exquisite learning which haue rather chosen to withstand the same with the expence of their bloud and losse of this present life then to the vtter destructioÌ„ of both body and soule and losse of that which must continue for euer to consent thereto But if thiese examples please not the deinty tast of the aduersaries as being ouer stale I shall set before them their owne deare derling the piller while he liued of their religion the very head of their churche if they be not all together headlesse their Idol and their god in earthe whose doctrine and opinions at other times and in other thinges they haue so rauenouslie deuoured Iohn Caluin him self For if kinges and temporall gouernours as our aduersaries affirme ought euerie one of them in their realmes signories and dominions to gouerne in causes ecclesiasticall and matters of religion whie did then that monsterous beaste in his comentaries apon the prophetes Osâ—e and Amos rayl apoÌ„ our late souereigne lorde king Henrie the eight calling him homo belluinus a beastelie maÌ„ and comparing him with Iehû whome he termeth wicked and nought Why termed he theÌ„ blasphemers that first buzzed into his eares that vaine desire to be called chief head of the churche of England for of other yow wot well he neuer attempted to be nor euer was called vnder Christe here in earth If Caluin haue taught the truthe then haue his scholers taught vs and yeat doe feede vs with lies If they wer blasphemers that called king Henrie chief head of the churche of England vnder Christ which is to saie in effect nothing elles but to be chief gouernour in all causes belonging to the same who was yet a man although laie and thereto also of great wisdome and learning in what degree of blasphemie shall we place them that giue this title not to laie men onelie but to women also and children with out respect If Caluin who touching the giuing of this vnlaufull title to our late lord and maister was vtterly innocent coÌ„plained yet that euen his conscience was wounded not a little there withall how much more daungerousely wounded ought they to thinck them selues who of so many horrible and bloudly woundes whereby for the refusall to folow this example in christes churche neuer hard of before so many godly learned and innocent men in this realme haue died some by heading some by hanging some by quartering and tearing peace meale one membre from an other haue by ther false and vntrue suggestions byn the chief and onelie occasion who yet like cruell bloudsuckers and bloudy bourreâ—aus cary about in their murdering aud malicious mouthes the naked knife which wer it laufull for them they would sheathe in the throates of euerie one of vs that thinck not as they doe But if now on the contrarie part their maister Caluin wer deceauid if they be in the right and he in the wrong why steppeth none of them furth to defend and vindicate from perpetuall infamy that prince of famouse memory which by his railing writinges this wretched caytiff goeth about to bring him into why haue they left him so long vndefended who did no other thing then whereof them selues wer the authors and first beginners Or why at the least purge theie not them selues of the horrible crime of blasphemie laied by him to their charges and all such as theie ar for if they wer blasphemers that called king Henrie head of the churche of Englande what priuilege haâ—e thiese that calling not onelie him but his sonne and daughter by the same title in effect they should not incurre the same crime Where is now their spirit of vnitie that they ar wont so much to bragge of which dissent not here in any small poinct or from any meane man but euen from the chiefest caterpiller whyle he liued of their congregatioÌ„ who not onely in thiese places before by me alleaged kepeth as it wer with their proceadings a combat but elles where in his InstitutioÌ„s doeth merueilousâ—y discredit the same And in steede of manie places which might be brought here out of his worckes I shall onely for this time be coÌ„tented to alleage one in such sort as I finde it in the frenche because at the writing hereof
fewe maie not sodenlie be drawen to all the worlde for the gouernment whereof no one man alone can suffise For this grosse errour is bothe by auctoritie and also reason easie to be confuted By the auctoritie of S. Chrisostome who as ye hard before named in the gouernement of the churche as far forwarde the successours of S. Peter as S. Peter him selfe By reason because if there wer such feare of disordre in twelue parsones so small a nombre so well ordered and directed by the spirite of god as the holie apostles wer that euen emongest them for the auoiding thereof there must nedes be had one heade howe much more nede is it to haue one emongest so manie thousandes as the churche consisteth of If a fewe be likelier to agre then a greate nombre if vnitie be named of one because lightelie none iarreth or is at dissention with him selfe if the nearer that all nombres come to that one the lesse confusion and the farder we goe from it the greater is like to folowe then is there no man I trust so blinde but that he maie easelie see that the same cause of schismes and disorder yea so much more greater as the churche is more amplified and encreased to be feared remaining still the remedie which is to haue one heade must also endure and continue still And as for that sory shift of the compase and largenesse of the churche which no one man is hable to rule of what value and force that is he that listeth to cast his eye first to the time passed and gouernement in those daies when nexte vnder god all was gouerned by one and then after to this miserable time of oures in which there be so manie heades one of the churche of England an other of that of Geneua one of VVittemberge an other of Franckford of euerie churche one and in all none euerie one chalenging to him selfe merum imperium absolute iurisdiction out of the checke of anie other and to considre with him selfe in eche of these gouernementes their seuerall effectes the quiet reâ—gne of one truthe in the one the diuerse sectes and heresies in what parte of the worlde so euer theie sprang vp ouerthrowen and repressed the sondrie triumphes that Christes churche hath had ouer them these fiftene hundred yeares in thother scarse yet of forty yeares contâ—nuance the tumultuouse hurliburlie the perniciouse and horrible heresies neuer before hard of the sondrie schismes and sectes so manie as there be heades the arrogancie of the capitaines and maisters while euerie one boasting of the spirite and vaunting as S. Hierom saieth that he hath the churche on his side will submit him selfe to no other the implacable hatred of the scholers and disciples euery one standing apon his maisters honor and reputation with an infinite nombre and whole swarme of euels mo which I reserue to an other place shalbe easelie able without the helpe of anie other him self to iudge I omit here touching this foolishe reason that therefore there can not be nowe one heade of the churche as in S. Peters time there was because the churche is so encreased that no one maÌ„ is able to gouerne the same proceding first from Caluin and patched afterwardes into our englishe apologie that seing he that at the beginning appointed this one heade where he might haue appoincted more and did not neuer chauÌ„ged that ordre sence being all this while not ignoraÌ„t to what greatenes his churche should after growe it can to no man that hath the vse of reason seme other but that either he thought that one ruling by such as he should appointe vnder him might suffise for the gouernement of his churche or suerlie at the leaste that he hath not circumspectly prouided therefore But if all these mere cauillations had bene good and strog reasons yet haue I showed yow ynough in this one B. of Rome S. Peter who hath bene called yow haue hard howe often heade of the churche and chief of all bishoppes to gaine yow if yowe will stande to your worde to our parte M. Iuell Because notwithstanding I would haue yowe with your good will I will yeat showe yow the like titles giueÌ„ by the auncient fathers to other bishoppes of Rome And to frame my selfe the more to your humour although I thinck yow put no difference betwene thiese termes heade of the churche ruler of the churche chief of all other priestes with such like manie other that the fathers and auncient generall councels haue not spared to vse as often as theie had occasion to either write or speake to or of the B. of Rome I will here first alleage vnto yow certeine auctorities where the B. of Rome hathe bene called sence S. Peters time and yet within the first sixe hundred yeares euen in expresse wordes heade of the churche and then after the testimonies of diuerse other who although theie vse not the same wordes affirme yet and confirme the same preeminence and auctoritie Vincentius therefore Lirinensis a man of singuler learning and of the olde age for he florished vnder Theodosius and Valentinian th'emperours writing of the bishoppes that wer assembled at Ephesus in the councell there ageinst the heretike Nestorius maketh mention of two bishoppes of Rome Foelix the martir and Iulius whose epistles after that he had tolde wer there readen in the councell ageinst the saide heretike he addeth immedatlie after thiese wordes Et vt non solum caput orbis verumetiam ipsa latera illi iudicio testimonium perhiberent adhibitus est à meridie B. Cyprianus à Septentrione S. Ambrosius that is to saie And that it might not be saide that the heade of the worlde onelie gaue witnesse to that iudgement ageinst Nestorius but the ribbes also and sides there was present from the Southe blessed Ciprian and from the Northe holie Ambrose In the fourthe generall councell assembled at CalcedoÌ„ we finde that the legates of the B. of Rome writing in a certeine epistle to the emperour what theie had doen in the councell touching Dioscorus had these wordes Vnde sâ—nctissimus beatissimus Papa caput vniuersalis ecclesiae c. whereapoÌ„ the moste holie and blessed pope Leo heade of the vniuersall churche by vs his legates the holie councell consenting thereto hath depriued him Dioscorus of his bishoprick and degraded him of his priestehoode If the B. of Rome had not at that time emongest all men beneso reputed and taken is it credible that they would euer haue bene so boâ—ld nay impudent rather to giue him apon their owne heades anie suche title Or if they woulde haue nedes so called him being not so durst they in their lettres to themperour Wel if they had onely so called him some brable theie might yet perhappes haue made thereabout but seing the whole bodie of the councell the corps of Christendome the churche it selfe for such is euerie generall councell laufullie assembled in that epistle which they sent
changed in nature Athanasius writing of the miracle that happened aboute a certeine image of our sauiour whome certeine Iewes M. Iuell in a towne named Berytus in Syria nailed vnto a crosse and so long continued their malice in persecuting the same after the maÌ„ner of their fathers crueltie towardes Christ him selfe or ourefalse Christians behaueour towardes his saide image in these our daies that water at the length and bloud issued in greate quantitie oute of the syde thereof hath these wordes Nec esse â—liter aestimandum est à veré catholicis praeterid quod à nobis scribitur quasi ex carne sangâ—ine Christi aliquid possit in mundo inuâ—niri â–ª nisiâ—illud quod in ara per manus sacerdotum quoâ—idie spiritualiter efficitur That is Neither is it by true catholikes otherwise to be thought then we haue allreadie written As though there might be founde anie parte in the whole world of Christes â—â—eshe and bloud sauing that which 〈◊〉 on the altar by the handes of the priestes dailie spiritually made Thus much touching this matter hath Athanasius But this auctoritie I knowe yow will assaie to auoide by cauilling apon the worde spirituallie made In which sence yowe will saie yow denie not but that Christes fleshe and blood although not on the altar is yet neuertheles present on your communioÌ„ table But ageinst this sorie shifte we replie that Athanasius saide not in this place that Christes fleshe and bloude was spirituallie on the altar which if he had so long as he excluded not the corporall presence also had made nothing ageinst vs for we bothe knowe and graunte that after bothe those manners his blessed bodie is there but that by the priest the same was spirituallie made as though by the adiectioÌ„ of this worde spirituallie he woulde take awaie all occasion of offence â–ª from such either weake or frowardâ— consciences as happelie might imagine some other kinde of making Christes fleshe and bloud then by the omnipotent power of goddes moste holie spirite And that this was the meaning of Athanasius and no other it shall most manifestlie apon the knowledge of the cause for which he spake these wordes appeare It is apparent by the place that he was of this minde whereas the bishop of Berytus caused diuerse vessels of glasse to be made and parte of this blood that issued out of the image to be put in the same and to be distributed in to diuerse partes of the worlde that all men might vnderstande the marueilouse worcking of almightie god that that bloud which was showed in manie places in his time and saied to be of Christes was parte of this whereof he wrote For truelie quoth he sauing on the altar there is no where elles in the worlde any other parte of Christes fleshe and bloud Now I praie you good Readers iudge in differentlie if Christes true fleshe and true blood had not bene in the sacrament but a signe or a representation thereof onelie is it likelie that Athanasius would haue made an exceptioÌ„ of that which was not at all that he would haue written so foolishelie as no noddie would haue spoken Euerie exception must be of some thing conteined vnder the rule bothe lawe and reason saie from the which the exception is made And therefore if one would saie there is no man that runneth sauing such a horse he that should so saie would be counted but an asse We may therefore boldely conclude that this auncient father and learned doctour bothe spake and ment of Christes bodie trulie naturally and corporally present in the sacrament seing that otherwise to haue made in that place any mention thereof had not onelie bene impertinent and nothing to the purpose but fond also and a thing moste ridiculouse Eusebius Emissen of this matter in a certeine homelie of his hath these wordes Sicut autem quicunque qui ad fidem veniens ante verba baptismi adhuc in vinculo est veteris debiti his verò commemoratis mox exuitur omni faece peccati ita quando benedicendae verbis coelestibus creaturae sacris altaribus â—â—pâ—nuÌ„tur antequâm inuo eaâ—ione summi nominis consecrentur â–ª substanâ—iâ— illic est panis viâ—i post verba autem Christi corpus sanguis Christiest Quid mirum autem est si ea quae verbo creâ— râ— potuit possit crâ—atâ— conuertere The which wordes in our tongue sounde thus much Euen as he that comming to our faithe what so euer he bâ— before the wordes of baptesme pronounced is yâ—t still in the daunger of the bande of his olde debâ—e and the same being once rehersed is now quit thereof and free from all spot of sinne so when the creatures ar laide on the holie altars to be blessed with the heauenlie wordes before theie be by the calling on the name of the highest consecrated there is the substance of breade and wine But after the wordes of Christ pronounced there is his bodie and bloud Terribilis est locus iste M. Iuell This is a terrible place and able alone to breake the backes and stoppe the mouthes of all that brutishe broode crept in to the world from the filthie neaste of Luther or Caluin his winges This one auncient father wer hable if we had no other to discredite yow before all the world which haue so impudentlie auouched that we haue not all emongest vs so much as one auncient writer to affirme no not colourablie the doctrine of the catholike churche concerning transubstantiation Doeth not Eusebius in this place so affirme it truelie without all manner of colour that euen the taking awaie of our sinnes by baptesme is by him compared with the departure of the substance of breade and wine in the sacrament If therefore there remaine after the wordes of consecration anie substance of breade and wine saie also that after baptesme our olde sinnes remaine still For so reasoneth here Eusebius that the one is as true as the other otherwise his similitude should halt and be of no force And if yow yeat make strange to graunt thereto doe not his wordes that followe manifestly conuince this to be his meaning where he asketh this question what meruell is it if he that could create all thinges with his worde be able to turne and conuert one thing in to an other But of that greate nombre of testimonies which might be here for the confirmation of this truthe brought out of Eusebius this one for this time maie suffise The nexte auctoritie that I will here alleage shalbe takeÌ„ out of that valiant champion of Christes churche and holie bishoppe of Millaine S. Ambrose Who is in this matter for vs so plaine both in the controuersie of the presence and also of that other of transubstantiation as he that fauoreth those opinions most can not whatso euer he be to that effect expresse his minde more fullie His wordes I will here trulie reherse as theie ar in his
infirmities sake to auoide that horror and feare which if we should receaue theÌ„ in their owne likenes and not vnder the for me of thiÌ„ges wherewith we ar better acquainted we wer of all likelihood suer to fall into I caÌ„ not here passe ouer in sileÌ„ce that notable and euident testimony of this worthy bishop and learned father vttred to this purpose by him in an other place in thiese wordes Antequâm coÌ„secretur panis est vbi auteÌ„ verba Christi accesserint corpus est Christi Ante verba Christi calix est vini et aquae plaenus vbi verba Christi operata fuerint ibi sanguis efficitur qui plaebeÌ„ redemit that is to say before that it be coÌ„secrate it is breade but wheÌ„ the wordes of christ ar come vnto it it is christes body Before the wordes of Christ there is a cup filled with wine and water as sone as Christes wordes haue wrought their effect there is made that bloud which redemed the people If these auctorities alleaged out of S. Ambrose be not able to stop the mouthes of our aduersaries if they will yeat nedes presse vs with their faithelesse howes and whies and will deale with almightie god so streightly that they will graunt him to be hable to doe no more theÌ„ their simple wittes caÌ„ atteine to the maÌ„ner of the doing whereof I shall yeat moste humblie desier them to beare with me if I alleage once againe the same excellent and learned bishop S. Ambrose I meane most plainely refelling all such faitheles Caparnaites as leaning more to fraile reason then firme faithe haue their doubtefull mindes euer waltering and tottering in the truthe of this sacrameÌ„t His wordes ar these Nunquid naturae vsus praecessit quum Iesus dominus ex Maria nasceretur Si ordinem quaerimus viro mixta foemina generare consueuerat Liquet igitur quôd praeter naturae ordineÌ„ virgo gener auit hoc quod coÌ„ficimus corpus ex virgine est Quid hic quaeris naturae ordinem in Christi corpore cum praeter naturam sit ipse D. Iesus partus ex virigine That is when our lorde Iesus was borne of the virgin Marie was naturâ—s vsage practised If we seke after her ordre women haue first the companie of men and then so conceiue and bring furth after It is manifest therefore that the virgin brought furth besides the course of nature and this bodie which we doe consecrate is the same that was borne of the virgin Whie demaundest thow here in the sacrament the order of nature to be kepte in Christes bodie where as besides nature oure lorde Iesus him selfe was borne of the virgin Hetherto haue yowe harde of what minde holye S. Ambrose was touching the controuersie moued in these our infortunate daies about the moste blessed sacrament of Christes bodie and bloud In whome I haue taried somewhat the longer for that that bothe he proueth moste manifestlie the presence when he affirmeth that Chrstes fleshe in the sacrament is so verilie his true fleshe as Christe was the true sonne of his father and excludeth all figures all signes all representation when Christ was in none of these senses his fathers sonne and also the chaÌ„ge and alteration of the breade and wine in to the true substaÌ„ce of Christes fleshe and bloud by alleaging th'examples which had otherwise bene in vaine of Moses rodde turned in to a serpeÌ„t the yron flotting aboue the water the bitternes of the waters of Marath turned into swetenes and such like with answer to such carnall obiections as ar wont to be commonlie made ageinst this truthe and last of all for that of all other he giueth moste plainelie vnto vs the cause whie in this greate miracle our lorde god chaungeth not the accideÌ„ts but onelie the substance By all which thinges he giueth vs moste manifestly to vnderstaÌ„d that he ment no lesse theÌ„ he spake For otherwise if Christes bodie had not bene trulie there but a signe thereof not in veritie but in imagination all his proufes to proue the same had bene nedeles whereas he might and for his greate wisdome and learning no doubte would to all such as either had doubted of the presence or traÌ„substantiatioÌ„ with much more facilitie haue answered with our aduersaries that there was no chaÌ„ge at all in nature or substance nor no presence there of Christes true bodie then to haue heaped together a nombre of examples whereof euerie one conteined a true chaunge in nature to haue proued that which was not or to haue alleaged the miraculouse conception of Christe or to giue anie cause why his bodie appeareth not like a bodie wherebie to bring the simple people in to a perniciouse and damnable errour But forasmuch as his greate trauailes taken in the defence of Christes church ageinst the wicked Arrians doe well witnes to his posteritie how far he was from all such impietie we must nedes conclude that S. Ambrose did not onelie so write but also beleue that in the blessed sacrament after the wordes of consecration is the verie true and naturall bodie of our lorde Iesus Christe the substance of breade and wine passing into the substance of his fleshe and his bloud From S. Ambrose let vs goe one steppe farder to S. Austen He in a certeine place examining these wordes of the Prophete A dor ate scabellum pedum eius worshippe ye his fotestole psalm 98. hath these wordes Suscepit enim de terra terram quia caro de terra est de carne Mariae carnem accepit Et quia in ipsâ— carne hiâ— ambulauit ipsam carnem ad manducandum ad salutem dedit nemo autem illam carneÌ„ manducat nisi prius adorauerit inuentuÌ„ est queÌ„admoduÌ„ ado retur tale scabelluÌ„ non solum non peccemus adoraÌ„do sed peccemus noÌ„ adoraÌ„do That is to saie for he toke earthe of earthe because fleshe coÌ„meth of earthe and of Maries fleshe he toke fleshe And forasmuch as he walcked here in that fleshe and hath giuen to vs the same fleshe to be eaten to our saluation and no man eateth it but he first worshippeth it the meanes is founde how such a fotestole of our lordes maie be worshipped and we not onelie not sinne in worshipping it but sinne in not worshipping it Heare yow M. Iuell S. Austen telling yow that Christes fleshe is here giuen to vs to be eaten the same that he toke of the virgin Marie the same that he caried about with him in this worlde Heare yow not your selfe vanquished which take from it all manner of worship in the sacrament and violentlie wrest these wordes of S. Austen to Christes bodie in heauen which interpretation how far it goeth from the minde of the author to omit all other proufes your owne selfe haue well declared when you graunte that there he must be worshipped where he is eaten which seing it is here in earthe what moued
so long time six hundred yeares after Christ there vvas no priuate masse in the catholike church in any countrie or coast thoroughe ovvt the vvorlde A harde matter is it M. Iuell that yow take apon yow to proue for it is a negatiue so generall that to proue it is a thing impossible To proue that there is no Masse saide imagine with your selfe in all London how harde a matter it were You ar not able for your life to proue that there is no masse saide in the diocesse whereof yow call your selfe bishopp For how shoulde yow proue it being denied but by witnesses how is it possible to haue witnesses to depose for euery church for euery corner in euery churche euery towne euery house in euery towne euery chamber and secrete place in euery house not for once in the weeke but for euery daie not for euery daye but for euery hower of the daie all which he must doe that will conclude a necessarie proufe And yet all this haue yow M. Iuell vndertaken to proue not in the citie of London or diocesse of Salesburie but in all England Fraunce Spayne Scotland Portugall Denmarck Germanie Italie emongest the Indians the MauritaniaÌ„s the Egyptians the Persians the Arabians the Armenians the Grecians or in any other place or coast thoroughout the whole worlde not that there was no priuate masse in some one of these places but in neuer a one of them in neuer a towne of al those countries in neuer a house of all those townes in neuer a place were it neuer so secrete of all those houses not for one two or thre yeares but for the continuall space of six hundred A greater matter I confesse then if yow had stoode to the lawe yow coulde peraduenture haue bene constreined to haue done but seing yow trust so much to your selfe let vs heare how yow proue it For saye yow All the vvriters that vver vvithin the compasse of that time haue lefte behinde them vvitnesse sufficient of a communion but not one of them all coulde euer tell vs of anie priuate masse Here if a man should desire of yow good sir a catalog of all such writers as wrote within the first six hundred yeares I thinck for all your greate bragges you woulde turne him ouer to your frend Gesnerus where I am sure he were like to finde many a worcke named that neither he nor yow nor any man elles a liue euer sawe yet and I thinck and feare it to the more is the pitie I maie adde no man hereafter shall see But let this passe yow kepe not your quarters so close but that a man maie râ—ache yow a rapp when he will If one shoulde aske yow whether yow haue but â—ene all those writers that beâ—ng extant and to be sene wrote within the compasse of the first six hundred yeares I thinck such a question would grauell you But if he shoulde goe farder and coniure yowe apon youre false faithe trulie to answere him of those fewe that yowe haue sene how much yow lefte behinde in them that yow neuer reade Esopes dawe neuer was cause of so greate laughter to her other fellowes being spoiled of her borowed fethers as yow woulde bring shame to your companions when your counterfeite lions skinne being plucked ouer your eares and your loftie lookes and greate bragges broughte to nought yow shoulde appeare to the worlde in your simple asses carcas But let this be graunted to your spirite of arrogancie that yow maie saie frelie that yow haue sene all the writers which no man elles aliue hath done let it be a figure of rethorick that yowe haue ransacked euery corner in their worckes who haue not reade the twentith parte thereof and of that little which you haue reade haue not borne awaie perhapps the hundreth Yet all this I saie being graunted what logike is this of youres to reason after this sort All these holy doctours haue geuen vs perfect euidence of a communion without mencion making of any priuate masse Ergo there was in Christes churche within the first six hundred yeares no priuate masse If apon your witnesse yow bring not in this conclusion yow saie nothing against vs. If this be your conclusion in effect yow saie as little forasmuch as euery childe is in a manner able to teache yow that this consequent is nought he speaketh not of such a thinge Ergo there is no such thing Or as yowe reason they did not Ergo they coulde not I would alleage your auctorities of Clemens Dionisius Iustinus martir Ambrose Hierom Austen Leo sauing that we finde in them that which we denie not that is to saie that with the priest the people did vse to communicate but that if as yow saie the people would not the priest should not thereof we finde not one worde which till yow proue to vs Chrisostome his yea wilbe taken for better then youre naie In the meane season yow maie if it please yow take this for an answere That as the catholikes forbidde no man to receiue with the priest that will but hartelie wisshe that all men would so dispose theÌ„selues that at euery Masse with the priest there might be some to coÌ„municate so neither can they constreine them to receiue whose deuotion thereto serueth them not nor maie them selues absteine from the sacrifice whereunto Christes institution bindeth them Which reason allthough it please one of youre coate I meane him that toke on him your defence of late as appeareth by a little treatise by him sent a brode to call the roote of all the abuses of the L. supper and farder to affirme that Christes institution maketh no mencion of any oblatioÌ„ or sacrifice to be done by the priest sauing onelie the sacrifice of thankes geuing Yeat ar we able well to proue that bothe the sacrifice which is offered is not of thanckes geuing onelie but of the very bodie of Christ bothe owt of Martialis the B. of Burdeaulx one of the disciples of Christ S. Ambrose S. Austen S. Chrisostome and others and also that it ought dailie to be offered and so was vsed in the primitiue churche and last of all that Christe him selfe commaunded him selfe to be offered If yow thinâ—ke that this be but a shift and that we meane nothing lesse then that the people should communiâ—ate and receiue together with the priest lookeapon that citie cast your eyes to that churche which of all other I dare saie in the worlde yow hate moste Rome I meane and there shall yow by the comon and frequent communicating of the people with the prieste well perceiue how greately yow haue iniuried vs with that selaunderouse diffamatioÌ„ that oure priestes inhibite and forbid the laitâ—e to communicate with them at their Masses Loke apon those religiouse men of the societie of Iesus whose chieffest-profession is to enstruct youthe in vertue and learning to trauaile about the worlde to bring in to Christes folde infidelles and
S. Peters time first mainteined that we reade of any heresie against the truthe haue yow not borowed this wholesome doctrine of youres that such good worckes as god giueth vs the grace to doe merite for vs nothing towardes oure saluation Nouatus Nouatus whose heresies raged in the churche in S. Cyprian his is time Cornelius being theÌ„ pope aboute the yeare of oure lorde 249. withdrewe him selfe from the obedieÌ„ce of the See of Rome he exacted a solemne othe of those that receiued the blessed sacrament of the altar at his handes that they should vttrely renounce the obedience of the pope which was at that time Cornelius as I saide before Doe not yow the like Manichaeus in the yeare of oure lorde 271. The Manichees denied that man hath any freewill They refused to fast on such dayes as the churche had appointed and prescribed and therefore they fasted not the wednesdaies and fridaies as all Christian men beside did but the sondaies as witnesseth S. Austen Aâ—â—rius almoste 1300. yeares ago Aâ—â—rius did not onely refuse to obserue the prescript and appointed fasting dayes alleaging for him â—elf that so he should be vnder the iudaicall yoke of boÌ„dage a reason also of youres M. Iuell and youre coÌ„panions wheÌ„ ye claime the libertie of youre newe gospell but he was an enemie also to sacrifice and prayers for the deade and defended that they were vnlaufull Iouinianus in the yeare 388. If yow agree not iustly with the Manichees and the Aâ—erians it is because you haue ouerrunne them For yow denie not simply with Aâ—eÌ„rius the offering vp to god of sacrifice for the deade but yow which they were not so impudent to doe condemne all manner of sacrifice bothe for the quicke and the deade Yow arre not contented barely to denie the solemne fasting on certeine prescript and appointed dayes but going farder condemne with Iouinian the heretiâ—e all manner of fasting and abstinence from meates vtterly Aâ—erius and Manicheus although they woulde be bound to no certeine time fasted yeat at some time onely yow will fast at no time so religiously doe yow kepe and so fast doe yow holde the fast learned of Iouinian youre auncestor He taught that all sinnes were equall yow put no difference betwene veniall and mortall The virginitie of noonnes and continencie of men choosing to liue single he counted no better nor more meritoriouse then the chaste mariages of other men For so reporteth S. Austen of him by thiese wordes Virginitatem etiam sanctimonialium continentiam sexus virilis in sanctis eligentibus coelibem vitam coniugiorum castorum atqueue fidelium meritis adaequabat The vowes of chastitie he animated and encouraged those that had made them to breake them His wicked persuasions were to the men by asking them whether they thought them selues to be better then Abraham and other the holye fathers that were maried to the womeÌ„ whether they durst compare them selues with Sara with Suâ—anna and such holye women that were also maried and had husbandes Whether yow agree in this pointe with Iouinian let the hearers of youre sermones and readers of youre bookes iudge Or if yow will not put the matter to iudgement but youre selues confesse as the truthe is that yow receiued this doctrine from Iouinian if yow will nedes stande in defence thereof that it is bothe sounde and good then expostulate with S. Austen why he called Iouinian the first author thereof a monstre why he termed the doctrine it selfe heresie when nombring it emongest other heresies he wrote thereof in this manner Citò tamen ista haeresis oppressa exâ—incta est nec vsâ—que ad deceptionem aliquorum sacerdotum potuit peruenire This heresie notwithstanding was quickely repressed and sone extinguished nor euer coulde it come to be able to deceaue any priestes Heare yow not here S. Austen calling this doctrine of youres heresie Heare yow him not as it were reioising of the sodeine decaye thereof and that although the author deceiued therewith some seely simple women he was not yeat able to entrappe any prieste Oh had he liued in oure time when Martin Bucer taughte the same doctrine that Iouinian did if he had sene Peter Martir not a prieste onely but a moncke also so farre deceiued that he shoulde be yoked in countrefeite mariage to a nonne What thincke yow he woulde haue saied What mettall woulde maye we iudge M HaddoÌ„ his paire of golden olde men haue bene tried oute to be if they had bene touched by S. Austens touchestone Thus much of Iouinian Vigilantius in the yeare â—98 Vigilantius the heretike against whome S. Hierome wrote murmured against the tapers and lightes that burned in the churche he spake against the worshipping of sainctes and dispised the holy reliques of martirs Lo M. Iuell an other of youre fathers Eutiches in the yeare 453 Leo the pope the first of that name complaining by his letters to Martianus the emperour of such outrages as were committed in Alexandria by the furie of Euâ—iches and his companions who denied that oure Sauiour had anie more then the diuine nature emoÌ„gest other wordes hath also these Intercepta est sacrificij obâ—aâ—iâ— defecit Chrismatis sanctificatio the oblation of the sacrifice is by their meanes kepte from the people the halowing of the crisme faileth Who kepeth from vs in oure countrie the dailie sacrifice Who letteth the sanctifieng of that crisme the lacke whereof in the baptising of Nouatus that heretike Cornâ—lius a bishop of Rome and a holy martir writing to Fabianus the bishop of Antioche iudged to haue bene the cause as Eusâ—bius reporteth why he neuer receiued the holie ghost who but yow treading the steppes of Eutiâ—hes and his folowers going before yow I might here alleage diuerse other heretikes from whome yow haue borowed a greate parte of the rest of youre wicked and perniciouse opinions were it not that I hope that this which allreadie hath bene brought shalbe sufficient to make you either to mislike the other or to giue yow at the leaste iust occasion to seke therefore youre selfe and also for this that in the proâ—ecuting of youre agrement with them in their manneâ—s manie other of their opinions arre like in that discourse to come to light also Of the Protestantes agrement vvith the olde heretikes vvith the infidelles vvith Antichrist vvith Sathan him self Paulus Samosatenus The yeare 273. Eusebius writeth in his ecclesiasticall historie that Paulus Samosatenus whose herâ—sie was that Christ the sonne of god neuer came from heauen trained vp after that sorte his hearers that at his lessons and sermones they shoulde bothe men and womeÌ„ giue greate showtes in token of that liking and pleasure that they tooke in their maisters doctrine Si quis verô auditorum honestius verecundius agens a clamore nimio temperasset velut iniurâ—am faciens patiâ—batur iniuriam If any of his hearers saith Eusebius
saye or any other so much as one example of crueltie that maye be able to matche this For who woulde euer thincke in men endowed with reason and those especially whose mouthes and tongues sounde so commonly the Gospell the Gospell such inhumanitie shoulde haue bene founde as first to cut of the priuy partes of their ChristiaÌ„ brother then to frie them after to cause him by violence to swallowe them downe and last of all to rippe the stomacke of him being yeat a liue to see what was become thereof Maruell not now good readers if at S. Macarius they buried the catholikes quicke if they cut the very infantes in two if they ripped the bellies of priestes and drewe oute by little and â—â—ttle their entrailles winding the same either about some sticke or tree Maruell not if at a vilage called Patte sixe or seuâ—n leagues distant from Orleance they spared not so much as the innocent age of infancy but whereas two little children had by chaunce gotten oute of the belfrie whither the residue to the nombre of twenty or fiue and twenty were for their sauegarde fledde these cruell murderers not gospellers but manquellers meting with them in their flight brought them backe againe and threwe them in to the fier there to perishe with the reste If I shoulde here particulerly reherse all the cruell and horrible actes done by the Caluinistes in Fraunce a whole booke truly shoulde I make thereof This which allready hath bene brought maye suffise for the comparing of them I will not saie with the Donatistes onely but with the moste cruell and barbarouse tirauntes that euer liued Of the rest who so is desierouse to haue more perfect knowledge him remitte I to the booke entituled Du Saccagement des Eglises printed at Paris and written by Claudius de Sainctes oute of the which I haue takeÌ„ what so euer hath here bene alleaged touching this cruell dealing of theirs Arriani The nexte comparison is of oure gospellers with the Arrians Whose vilanie and hatred towardes the blessed sacrament of the altar was such that they trode it vnder their wicked feete The churches in Africa they ouerthrewe and made of them stables for their horses Of the vestimentes and altar clothes they made shurtes and breeches They burned the bookes they spoiled the churches of their ornamentes as in an epistle written by the bishoppes of Egypte to Marcus the pope it appeareth more at large Finally as Gregorius Nazianzenus writeth mysteria verterunt in comoedias The misteries of oure religion they turned in to plaies and comedies What one thing is there of all these that yow and your companions haue omitted to doe M. Iuell wherein agree yow not with them Can yow saye that yow haue not abused the sacrament by treading it vnder youre feete That yow haue not ouerthrowen churches and turned them to worse vses then to stables that yow haue not made breeches shurtes yea cotes for plaiers and dizzardes of the holie vestimentes and altar clothes that yow haue not burned the churche bookes and other ornamentes and moste shamefully spoiled the temple of god haue yow not to conclude which I tremble as often as I remembre turned the misteries of oure faithe the sacramentes of the churche the pledges of oure redemption into comedies and playes I woulde to god yow neuer had But as it is more manifest that yow haue so done then that it can be denied so seme yow to giue little token of repentaunce thereof when yow brag of youre infamouse companie of plaiers that they arre one of the three engines set vp of god to plucke downe the popes triple crowne as much to saye although yow plainely expresse it not as to ouerthrowe all true religion Iulianus Apostata the yeare 365. Iulianus the emperour who of a good and vertuouse catholike prince became sodenly a cruell wicked and tirannouse persecutor of Christ in his membres beganne the foundation of this goodly newe religion of his with the robbing of churches and spoiling the cleargie of their priuileages He banished aftâ—rwarde the priestes and faithefull he ouerthrewe the aultars and caused the sacrifice to ceasse as in a sermon that Chrisostome made of the two martirs Iuuent and Maximus who being bothe souldiours and men of armes woulde he saith sacrifice and offer vp them selues to god seing the sacrifice of the churche ceassed it maye moste manifestlie appeare He reproued the Christians as witnesseth Cirillus and called them wretched men for doing reuerence as then was the guise of Christian men to the crosse of Christe for making the signe thereof in their forheades for painting of it on the doores of their houses he reproued them for worshipping the reliques of martirs for visiting their tombes for praieng to them at their graues and sepulâ—hres calling them deade men He ouerthrewe the image and picture of Christe The arcke or shrine wherein were religiously kepte the bones of S. Iohn Baptist he brake open burnt them and dispersed abroade the asshes Now to make the comparison Whether yow contemne as Iulianus did the crosse of Christe whether with him yow call them wretched men that reuerence it that make the signe thereof on their foreheades that painte it on their doores kepe it in their houses let youre burning and breaking of so many thousandes youre banishing them oute of the churches youre troubling and vexing of such honest men as being desirouse to haue with them some liuely remembraunce of Christes deathe and passion to stur vp their colâ—e deuotion to moue their dull and heauy affectioÌ„s kepe them for that purpose youre iudgementes agreing all on him whome entring in to a churche falling vpon his knees yow beholde marcking his forheade with this signe which was notwithstanding once as witnesseth Chrisostome the manner of kinges at their entraunce in to the churche to be moste assuredly an enemie to Christes gospell Finally let that horrible acte done in the late troubles in Fraunce by youre companions who in the contumelie of the same comming in to a churche where was the image of Christe crucified strangled first two priestes and then hanged them vp after on either side of it be a moste ample and sufficient testimonie thereof As for the rest denie that yow agree with him if yow can So little shall that displease me that yow shall I protest make me very glad to heare thereof giue me good cause to hope and occasion to praie that at the length yow will and also maie falling awaye from all other heretikes and all their diuelishe heresies drawe home to the lappe of youre mother that suer sanctuarie from whence to your owne harme and her greate griefe yow haue so farre strayed Ethnikes Iues. The Ethnikes and heathen men brake the image of Christe as Sozomenus writeth The Iues as Athanasius reporteth crucified it on a certeine time euen as their fathers did Christe him selfe They asked of him in
so odiouse a thinge was in his eares the name of the churche that for the worde churche he gaue the worde Reipub. coÌ„mon welthe Much like honestie showed an other of youre coÌ„panions in translating the Grieke writer of the ecclesiasticall historie Socrates Who making mention of certeine lettres sent by Iulius then pope to the bishoppes assembled at Antioche wherein he repreheÌ„deth them that contrarie to the canons and rules of the churche theie had holden a Councell not calling him thither whereas by the order of the churche there maie be no Councell kepte withoute the auctoritie of the B of Rome He turned the wordes there maie be no lawes made or no councell holden into these there maie be no churches consecrate without the B. of Romes auctoritie Which wordes if they had bene so had giueÌ„ yet no small preeminence to the B. of Rome for whose licence to consecrate a churche theie shoulde be faine to runne from the fardest parte of the Easte churche to Rome in the west But seing this coulde by no meanes be the minde of the author who in that chapitre mencioneth not one worde of the dedicating of anie churche and that the complaint of the bishop had bene moste childishe and without all witte to haue saide that theie had done euel in not calling him to their councell because by the canons without his auctoritie there mighte be no churches consecrate and that also thereof he him selfe coulde not be ignorant it must necessarilie folowe that he did it of wicked malice In your doinges and allegations M. Iuell is your faithe the 〈◊〉 yowe and dealing any better No truly For if it had neuer woulde yow so falsely and vntruly haue alleaged the wordes of that excellent and learned bishop of blessed memory Steuin Gardiner B. of winchestre vpon whome in youre replie to M. Doctour Cole yow father these wordes as writteÌ„ by him in his booke called Marcus Anton. Constantius Quôd ait panem in sua substantia vel natura manere vel substantiam sentit Accidente vel naturâ— proprietatem and calle it a strange phrase of speache to say Substantiam accidente as truly it had bene if he had either so saide or written But because he did neither yow haue well signified to the worlde that it is no newe or straunge thing with yow to carie aboute in youre vnquiet heade a lieng sclaunderouse tongue The wordes of the bishop entreating of the place obiected by the heretike out of Gelasius arre these Quòd addit in sua substantia vel natura manere he meaneth panem vinum which wordes go before vel subsistentiam sentit accidentium vel naturae proprietatem The which how farre they differ from youres all men may see and youre selfe can not be ignorant This manner of dealing to laie to the catholikes charges wordes that they neuer spake vsed long ago Celsus the heretike as Origene reporteth of him But to let this passe if yow had ment which of all other in goddes matters especially yow ought to haue done to deale plainely simply and vprightely woulde yow euer haue brought ageinst the reading of sainctes liues in the churche the third councell of Carthage Woulde you haue alleaged the first parte of the canon Placuit vt praeter scriptur as canonic as nihil in ecclesia legatur that is we haue agreed that nothing be reade in the churche besides the canonicall scriptures and haue lefte oute the last Sub nomine diuinarum scripturarum vnder the name of holie scripture Wherebie might haue appeared that the scope of those fathers gathered together in that councell was not to banishe oute of the churche the legendes of sainctes liues but to agree vpon such bookes of holie scripture as the auctoritie whereof being oute of doubte theie woulde haue to be readen in the churche for scripture and no other And therefore in that canon we finde named for canonicall scripture to be reade in the churche the bookes of the Machabees the epistle of S. Paule to the Hebrues and also that of S. Iames all though theie be not enrolled in youre registâ—r of Genâ—ua And that this councell ment nothing lesse then to forbid the reading of sainctes liues in the churche the other wordes that folowe if yowe had not guilefullie suppressed them woulde well haue declared where the same councell by expresse wordes permitteth that yearelie on the martirs daies their liues maie be reade in the churche Thus plaide yow before with the decree of Anacletus excepte yowe will saie that there yowe cut of the first parte and here yowe left oute the last Thus alleaged yow corruptelie the wordes of Leo his epistle which being that the prieste maie celebrate Masse offer the sacrifice because yowe woulde not haue those wordes sticke in youre readers teethe yowe wer so bolde to change with him and as the englishe prouerbe hath to steale a goose and sticke in her place a fether Whereas for those wordes yowe saie that Leo permitteth the prieste to ministre two or three communions in one daie Thus till yowe coate the place where yowe finde those wordes will we saie that yowe haue sarued Theophilus Alexandrinus as before in the article of communion vnder one kinde I haue noted Thus alleaged yow once in a sermon that yow made in S. Peters churche in Oxford in the Lent a saing of S. Austen for the mariage of votaries then which neither he nor all the other fathers that euer wrote haue or can speake more directlie ageinst them And yet yow so cunning a Maister yow ar in youre arte made it iust to serue youre purpose For whereas S. Austens wordes ar these Quapropter non possum dicere a proposito meliori lapsas si nupserint foeminas adulteria esse non coniugia Sed planè non dubitauerim dicere lapsus ruinas à castitate sanctiori quae vouetur Deo adulterijs esse peiores that is wherefore I can not saie that such women if theie fall from their better purpose and marie that this is adulterie and not mariage but this I dare be bolde to saie that the falling and sliding awaie from holie chastite vowed to god is worse then adulterie yow deuide the senteÌ„ce iust in the middest and where he saithe that he caÌ„not calle such mariages adulterie that swete soppe yowe keepe for youre owne toothe but that which foloweth that he dareth be bolde to call such manner of dealing worse then adulterie that sower sauce yow make no mention of at all but leaue it to such scrupulouse consciences as will not breake their fast with youre deintie delicates Thus much touching youre vneuen dealing in Christes cause Whereof I can saie no more but hartelie praie to god that bothe yowe and as manie take youre parte maie earnestlie repent and be hartely sorie therefore YOVRE rebellion and open war proclaimed agenst youre prince your sacking his townes your robbing his treasour your
murdering his people youre preachers riding with their pistolettes at their saddle bowe encouraging their souldiors to this holie battaile ageinst their owne kinge What is it elles then a moste strong reason of the naughtines of your religion seing that in all the course of Christes ghospell hethertoe we neuer coulde finde anie one such exaÌ„ple of Christe or his Apostles to be folowed So that no lesse was it trulie then merilie saide of one that how euer S. Paule and Beza agreed in other thinges yeat herein theie were far wide that the one conuerted the Gentils by epistles the other labourred to peruerte the Frenche men by pistolettes LAST of all beside the causes and reasons before alleaged confer I beseche yow with your selfe the present state wherein we nowe liue with that of oure for fathers not yeat fullie fortie yeares ago So shall yow I put no doubte seing the effecte that bothe the doctrines haue wroughte be able a greate deale the better to iudge of the goodnes of the same Beholde if yowe can for teares the miserable face of youre natiue countrey sometimes so long as it had not yet tasted of your wicked and poisoned doctrine to the moste florishing common weale in the whole worlde nothing inferior The subiect in those daies loued his prince with feare and feared him with loue The vassall was to his lorde loyall the seruant to his master obedient and faithefull Euerie man helde him content with his vocation no man was curiouse to meddle in an others Charitie simplicitie sobrietie so reigned vniuersallie that of vs that time might welbe called the golden age of which the poetes dreamed But oh lorde god after that olde serpent who neuer since the beginning hath ceassed to practise and exercise his hatred towardes mankinde had nowe enfected vs once againe with a newe apple after that first Luther and then Caluin had set their feete on Englishe grounde it is a worlde to see howe sodenlie all thiese thinges wer changed and as theie neuer had bene turned vpside downe The loue that was so loyall of the subiect turned into seruile feare and treason as occasion serueth the faithe of the vassall or tenaunt to his lorde in to frauand disceite the obedience of the seruaunt in to cotempt the quiet contentation of euerie man with his owne calling in to that busie bodie curiositie in other mennes matters Finallie enuie and malice haue taken vp charities place fraude and sotteltie simplicities and vice dwelleth where vertue was wont Yea euen yet of this will all men beare me witnesse if anie sparckle of this good ordre remaine with them it is to be founde which hate youre doctrine moste That such a chaunge in oure manners hath chaunced youre selfe well I wot the thinge is so plaine can not denie Hereapon will yowe demurre with vs that your doctrine hath not bene the cause thereof and that I vse a paralogismus à non causa vt causa to deface yowe with all The contrarie hereof shall appeare by examining in fewe wordes some such partes of the same as I doubte not haue wrought this chaunge Yow teache that man is from the beginning predestinate by god to be either saued for euer or eternallie daÌ„ned and that this ordre once taken doe what he will to the contrarie liue he neuer so vprightelie on the one side or lose he the bridle to all mischief neuer so much on the other that yeat finallie his vertuouse life that is yow faie so predestinate to be damned shall not be able to defend him therefro no more theÌ„ th'others wicked behaueour shall haue the power to remoue him from the glorie of heauen prepared for him On this fundation thus once laide yo we grounde an other absurditie and to mainteine the first yowe teache that man hath no free will to choose either good or bad but that all that he dothe he is forced to doe maugre him selfe be it righte or wronge laufull or vnlaufull if it be good to satisfie the eternall decree that he maie be saued which dothe it and is predestinate theretoe If it be euell that it maie likewise be a meane towardes his damnation prepared for him And as one inconuenience is comonlie the mother of manie to mainteine this yowe ardriuen to mounte one degree higher and with Melanc thon to saie although he afterwarde recanted the same that god as in the good man he is the author of all good so in the euell he is the worâ—er of all euell not faithe he permissiuè by suffring them so to doe but potestatiuè euen by his owne power and working and so by iust consequence to affirme with your maister â—aluin that god is the author of their damnation who ar damned as in his Institutions is to be seene Yow teache also that by onelie faithe we besaued that we must here in this worlde take oure selues alwaies for certeine of goddes grace and fauour without anie manner of doubte or mistrust whether we be in the same or no that good worckes such as god giueth vs the grace to doe merite towardes oure iustification nothing at all with such like The catholikes on the other side teache the people that theie notwithstanding goddes predestinatioÌ„ of the good and his prescience of the damnation of the euell and reprobate take neuerthelesse good heede to them selues and walcke vprightelie in that vocation whereunto god hathe called them seing that there is none so reprobate in goddes forsight that maie not so behaue him selfe by gods assistance that he maie be saued as the mouthe of almightie god when he saide to cursed Cain If thow doe well shalt thowe not receaue well most plainelie dothe witnes nor anie so predestinate but that he maie so ordre him selfe that he maie not be predestinate and so be damned The catholikes teache that man hath giuen to him by allmightie god free will either by the embracing of his grace freelie offred to all that demaunde the same to be a worcker with him towardes his owne saluation either elles by the refusall thereof to chose eternall daÌ„nation This confirme theie by the example also of Cain who notwithstanding his being in goddes sighte from the beginning a reprobate and cast awaie yeat to declare that that forknowledge worcked no constreint almightie god saide in expresse wordes that th' appetite of sinning was in his power and that he shoulde be hable to rule it Theie teache that all goodnes what so euer it is commeth from aboue giuen to man for the calling and praieng therefore that all euell is of oure selues by assenting to the diuells maliciouse suggestions Theie teache with S. Iames the apostle that faithe withoute worckes is vaine and to no purpose that faithe must ioine with worckes by meanes whereof it is made perfect that man is not iustified by faithe alone Theie teache that so long as we be pilgrimes and trauailers in this miserable life we maie not