repraesentet totam ecclesiam vniuersalem tamen in veritate ibi non est vera ecclesia vniuersalis sed repraesentatiue quia vniuersalis ecclesia coÌ„stituitur ex collectione omnium fidelium Vnde omnes fideles orbis constituunt istam ecclesiam vniuersalem cuius caput sponsus est ipse Christus Papa auteÌ„ est vicarius Christi non verè caput ecclesiae vt notat glossa in Clem. Ne Romani de elect quae notabiliter dicit quòd mortuo papâ ecclesia non est sine capite ista est illa ecclesia quae errare non potest Vnde possibile est quòd vera fides Christi remaneret in vno solo ita quod verum est dicere quod fides non deficit in ecclesia Sequitur Christus ante passionem orauerat pro Perro vt noÌ„ deficeret fides sua ergo non dicitur deficere nec etiam errare si remanet vera fides in vno solo For concerning matters of faith euen the iudgement of one that is a meere lay man ought to be preferred before the sentence of the pope if that lay person could bring better reasons out of the old and new testament then did the pope And it skilleth not if one say that a councel cannot erre because Christ praied for his church that it should not faile For I say that although a general councel represent the whole vniuersall church yet in trueth there is not truely the vniuersall Church but representatiuely For the vniuersall church consisteth of the collection of all the faithful Whereupon all the faithfull in the world make this church vniuersall wherof Christ himself is the head The pope is the vicar of Christ but not truely the head of the church as noteth the glosse vpon the Clementines which saith notably that when the pope is dead the Church wanteth not an head and this is that Church which cannot erre Whereupon it is possible that the true faith of Christ might remaine in one alone and so it may truely be said y t the faith faileth not in the church Christ before his passion praied for Peter that his faith should not faile therefore the church is not said to faile neither to erre so long as the true faith abideth in one onely Out of these wordes I note first that by the opinion of the great Papist Panormitan a meere lay mans iudgement euen in matters of faith ought to be accepted and receiued before the popes constitution if the lay man bring better reasons out of the scriptures then the pope doth Which saying doubtlesse is the foundation of the doctrine this day established in the church of England in all other reformed churches throughout the world Neither doe we craue more of the papistes then their owne doctors will affoord vs. I note secondly that a generall councell may erre because it is not the catholike or vniuersall church indeed I note thirdly that that church which cannot erre is not the visible companie of pastors and doctors but the inuisible societie of all the faithfull in the worlde Where by inuisible I meane not that any of the elect is inuisible in his corporal consistence but that the vniuersall congregation of the faithfull as vniuersall is inuisible that is to say that no one mortall man seeth or knoweth all true beleeuers in the church In which sense is truely verified the saying of Elias when hee cried out that he only was left alone For albeit it be true that there was a visible church in Iudea vnder the good kinges Asa and Iosaphat euen when Elias made his complaint that he was left alone and although also that Abdias had told Elias that hee had hid an C. prophets by L. in a caue so as Elias could not be ignoraunt of a visible church in the worlde yet is it most true with all this that the vniuersall church as vniuersall was inuisible to Elias and that there were many thousandes of true beleeuers euen then in Samaria whom â—lias neither saw nor knew And therefore did God answere him saying I haue reserued to my selfe seuen thousand men which haue not bowed the knee to Baall I note fourthly that howsoeuer the visible bishops and pastors erre yet doth not the vniuersal church erre so long as the faith remaineth in any one whosoeuer I note fiftly that as in the time of Elias there were seuen thousand faithfull persons whom he knew not euen so were there in those daies when Martin Luther began his reformation many thousandes among the papists that sincerely beleeued the gospel whom hee neither saw nor knew The 6 replie The scripture telleth vs that the church cannot erre For as the Apostle saith it is the house of the liuing God the pillar and ground of trueth Therefore either Gods apostle teacheth false doctrine or els doubtlesse the trueth must euer be in the church The answere I answere that the true church of God which is the mysticall body of Christ doth neuer erre wholly and generally in the fundamentall pointes of religion and such as are necessary for our saluation I say first the true church of God because the societie of the visible pastors are not euer the mysticall members of Christ. I say secondly wholly and generally because albeit the trueth may faile for a time in the pastors of the church yet shall it neuer perish in the elect and true members thereof For though particular churches may erre in particular pointes yet shall the whole church neuer erre in the articles of necessary doctrine Though the elect may erre in part and at sometime yet shal they neuer erre either all generally or any one finally For whom and in respect of whom the church is rightly called the pillar of trueth This my exposition is made good by the testimonie of S. Austen whose words be these SecundaÌ„ ergo Sabbathi non debemus intelligere nisi ecclesiaÌ„ Christi sed ecclesiaÌ„ Christi in sanctis ecclesiam Christi in his qui scripti sunt in coelo ecclesiaÌ„ Christi in â—is qui mundi huius tentationibus non cedunt Ipsi enim digni sunt nomine firmameÌ„ti ergo ecclesia Christi in his qui firmi sunt appellata est firmamentum quae est in quit ecclesia dei viui columna firmamentum veritatis Therefore we may not vnderstand the second of the sabboth to bee any other then the church of Christ yet the church of Christ in the saints the church of Christ in those which are not ouercome with the tentations of this wicked world for they are worthy the name of firmament therefore the church of Christ is called the firmament in those that are firme which is saith hee the church of the liuing God the piller and firmament of truth The like saying hath S. Augustine in many other places but especially where he writeth against the Donatists Saint Chrysostome expoundeth this place of the veritie it selfe
when before Constantinople wrote her selfe the chiefe of all Sigebertus Gemblacensis an other of their monkes writeth in this expresse maner Post quem Bonifacius Romanae ecclesiae praesidet Hic obtinuit apud Phocam imperatorem vt ecclesiae Romana caput esset omnium ecclesiarum quia ecclesia Constantinopolitana scribebat se esse primam omnium ecclesiarum After whom Bonifacius gouerned the church of Rome and he obtained of the emperor Phocas that the church of Rome should be the head of all churches and that because the church of Constantinople wrote it selfe the head of all churches Palmerius hath these words consentiente Phoca institutum fuit vt ecclesia Romanae caput esset ecclesiarum omnium cum prius Constantinopolitana id vsurpare tentasset It was ordained by the consent of Phocas that the Church of Rome should be the head of all churches whereas the church of all Constantinople had before vsurped that dignitie The other writers haue wordes of like force which I omit for breuitie sake Peruse Martinus Polonus and Philippus Bergomensis who both teach the same doctrine The first obiection Phocas did not giue the primacie to the church of Rome but only declared by his decree that authoritie which of right pertaineth to the same The answere I answere that neither Scripture councell nor any authenticall wâ—iter can be alledged who before the said constitution of Phocas did at any time ascribe the headship and vniuersall gouernment of all Churches to the Church of Rome For first S. Policarpus woulde not yeeld to Anicetus bishop of Rome in the coÌ„trouersie about Easter as witnesseth Eusebius Secondly Irenaeus and other bishops of Fraunce reprooued Victor the bishop of Rome very sharply bidding him to haue respect to peace and vnitie of the church Thirdly Polycrates and many bishops of Asia did stoutly withstand Victor in his proceedings touching Easter Fourthly S. Cyprian rouÌ„dly opposed himselfe against Stephanus the bishop of Rome contemned his decree and derided his reasons Fiftly the Apostles at Hierusalem sent Peter and Iohn to confirme the faithfull in Samaria And consequently if the pope be not aboue Peter he may be sent as an inferiour or at least as an equall euen as Peter was Sixtly the fathers of the Affrican councell would not yeeld to Celestine the bishop of Rome in the controuersie of appeales concerning Appiarius And when pope Celestine alledged that the counsell of Nice gaue libertie to appeale to Rome the fathers of the councell answered that the true copies of the decree were otherwise Seuenthly the famous generall councell of Chalcedon gaue the bishop of Constantinople equall authoritie with the bishop of Rome in all ecclesiasticall affaires Eightly the Councel of Nice prescribed limites aswel to the bishop of Rome as to other Patriarkes Hereby then is it euident that the lordly vsurped primacie of the church of Rome was only giuen by the cruell tyrant Phocas Which conclusion is prooued more at large in the sixt chapter of my second booke of Motiues The second obiection You are not able to name the pope and time that first swarâ—ed from the doctrine of his auncestors The answere I say first that many thinges haue bin done in your church which your selues can neuer proue when where by whoÌ„ they were done this is euident by the 2. Prelude and 1. chapter of this third and last part I say secondly that Pope Boniface the third of that name did degenerate from Gregorie his predecessor as is alreadie proued I say thirdly that the absurditie of this obiection shal be discouered throughout the chapters following The third obiection You confesse in your Motiues that in the church of Rome for many yeares together were sundrie learned and godly bishops who liued orderly preached the word of God sincerely and fed their flockes carefully but wee are able to shew a lawfull succession of our Bishops euen from saint Peter to him that now sitteth in his chaire And therefore granting the former you seeme impudent to denie the latter The answere I answer that the succession of your Romish bishops is not so certaine as yee would beare the worlde in hand it is For first many graue and learned writers do varie exceedingly in setting downe that succession wherein you so glory S. Clement whose epistles the papists magnifie when they seeme to make for their purpose testifying for himselfe that S. Peter appointed him to be his successor Irenaeus Epiphanius Eusebius and the canon of the popish masse doe all with vniforme consent place Linus and Cletus before the said Clemens yet Sophronius Metâ—phrastes and the Popish Pontifical that cannot lie affirme roundly that Saint Peter liued after Linus Secondly many schismes haue bin in the church of Rome and amongst our romish bishops euen for many yeares together so that the succession of the latter can neuer bee proued constantly to haue descended without interruption from the former Their owne Onuphrius Panuinius reckoneth vppe thirtie schismes in the church of Rome but I will content my selfe with two onely whereof their owne deare frier Bartholomeus Carranza can instruct them sufficiently The former schisme endured for the space of 64. yeares during which time their godly popedome was at Auinion in France and not one onely day at Rome though at Rome as they prate God placed their holy seate In the latter schisme of the twaine rehearsed three of their holy bishops were popes at one the self same time to wit Iohannes the foure twentie of that name Benedictus the thirteenth and Gregorie the twelfte From which three striuing and grinning as dogs for a bone I wold learne howe they can deriue their holy so supposed succession Thirdly a woman as Saint Paul teacheth vs is not capable of ecclesiasticall function And so the succession deriued from our holy mistris Iohn pope cannot possibly be of force which storie of Pope Iohn the woman if it be true let the Papists for euer holde their peace and bragge no longer of their succession And that the said storie of their woman pope Iohn is true indeede I will proue by the testimonie of such writers as the Papists hitherto haue euer thought well of and reputed for their owne that is by Sigebertus Marianus Scotus Palmerius Martinus Polonus Phillippus Bergomensis Bapt. Platina and Bartholomeus Carranza For all these sing one and the selfe same song that pope Iohn was a woman though not an holy nunne The first replie These writers liued long after Pope Iohn and therefore knew they nothing but by report of others The answere I say first that these seauen writers liued longer one after another then Sigebertus and Scotus liued after Pope Iohn I say secondly that all Historiographers write for the most part by the report of others I say thirdly that so many writers otherwise of good credit with you may well bee credited of vs in a matter
briefly by these two reasons first because S. Paul so teacheth vs when he saith that the sufferings of this life are not worthy of the glory to come Which saying I haue answered at large in my Motiues there answering all replies that can be made against the same Secondly because it is the popes owne doctrine if papistes were constant to their owne writing For thus writeth their owne deere frier M. Iohn de Combis Hoc patet qui◠deus semper remunerat supra meritum sicut punit citra condignum This is euident saith our holy frier Iohn because God euermore rewardeth vs aboue our desertes and punisheth vs lesse then we be worthie So then the popes holinesse may apply to himselfe all the superaboundant merites of his holy nunnes moonkes and Iesuites and flee to heauen as a bird without fethers I say thirdly that the want whereof the apostle speaketh is not in the proper passion of Christ which was of infinite vertue of infinite worthinesse of infinite dignitie yea of such force and efficacie as the least drop of his most pretious bloud being the bloud both of God and man by reason of hypostaticall vnion was sufficient for the sinnes of the whole world and of ten thousand thousand worldes mo if so many had been I say fourthly that God in his eternall decree appointed a certaine measure of afflictions which not onely Christ shoulde suffer in his owne naturall bodie but also which his mystical body should suffer the congregation of the faithfull before the full accomplishment of their glory Which thing is very euident by the answere made to the holy martyrs concerning their complaintes presented before the maiestie of God For thus is it written in Gods booke How long Lord which art holy and true doest not thou iudge and auenge our bloud on them that dwell on the earth and it was said vnto them that they should rest for a little season vntill their fellowe seruauntes and their brethren who should be killed as they were were fulfilled Thus saith holy writ Out of these wordes of the holy scripture I note first that God in his secret counsell hath decreed aswell the number as the persons that shall suffer in his church I note secondly that the afflictions of Gods children shall not wholly cease vntill the generall day of doome I note thirdly that God will auenge at that dreadfull day all iniuries done vnto his saintes These annotations well obserued this illation will manifestly result out of the same to wit that the afflictions wherof S. Paule speaketh to the Colossians were not satisfactions for the sinnes of the church for so to suffer was the peculiar office of Christ our only sauiour but they were testimonies of y e zeale and patience which ought to be in the church and of that conformitie which is required betweene the members of the mysticall body and the head Which sense may easily be gathered out of Anselmus his golden glosse vpon the apostles wordes in this place Thus doth he write Adimpleo inquit ea quae desunt Cui desunt in carne mea Nam in carne Christi quam virgo peperit nihil passionum deest sed omnes in illa passiones sunt impletae sed adhuc restat pars passionum eius in mea carne quas quotidie tolero pro vniuersali corpore eius quod est ecclesia Si enim ab eruditione fidelium cessarem has passiones ab infidelibus non sustinerem Sed quia semper ecclesiae studeo prodesse semper aduersa cogor tolerare I fulfill saith he those thinges that want To whom doe they want in my flesh For in Christes flesh which the virgine bore no passion at all wanted but all passions were fulfilled in it neuerthelesse some part of his passions yet remaineth in my flesh which I dayly suffer for his vniuersall body which is the church For if I should leaue off from instructing the faithful I might be free frō these persecutions of Infidels But because I euer desire to profite the church I am alway enforced to abide persecution Out of this graue vertuous and learned commentarie I note first that Christes passion was most absolute and perfect in it selfe I note secondly that some passions of Christ yet remained which S. Paule ought to suffer in his flesh Where obserue by the way that the afflictions of the faithful are reputed Christes own passions for when Paul persecuted his disciples he cried aloud Saule Saule why persecutest thou me I am Iesus whom thou persecutest it is hard for thee to kicke against the pricke I note thirdly that the afflictions which S. Paul susteined were for the good of the whole church yet not by the way of satisfaction but by the ordinary meanes of christian instruction For as Anselmus truely saith afflictions came to the apostle because he preached the gospel From preaching whereof if he would haue ceased he might haue been free from his passions here mentioned Where we must diligently obserue that God appointed when where and how long S. Paul should preach the gospel for the good of the whole church In regard wherof S. Paule pronounced woe vnto himselfe if hee shoulde not preach the gospel To which preaching of the gospel these passions were annexed as the complement of Christes passions not of his passions in himselfe but in the church his mysticall body For as hee suffered once for all in himselfe for the redemption of the world so doth he still suffer daily in his members For he hath appointed his elect to suffer much tribulation before they shall possesse eternall rest Notwithstanding that the glory which we expect doth a thousand fold surmount the miserie of our afflictions First therefore since the afflictions of Gods saints be reputed Christes owne passions Secondly since S. Paule was appointed when where and how long he should preach the Gospel Thirdly since S. Paule when he wrote to the Colossians had not preached the gospel so simply and so largely as he was appointed Fourthly since he coulde not possibly preach the gospel but perforce hee must suffer persecution for the same Fiftly since the taske of preaching was inioyned him for the benefite of the church which is Christes mysticall body I conclude that when S. Paule said he in his flesh supplied y e wants of Christes passions for his body the church he meant nothing els thereby but that he suffered affliction while hee preached the gospel as God had appointed for the good of his church And so there is no place in S. Paule for popish pardons though the papistes glorie aboue measure in this text The first replie Our blessed ladie the virgin Mary was not onely borne and conceiued without sinne but liued all her life without sin as Saint Austen and the church beleeueth Therefore she at least had good store of merites and satisfactions for others for though she suffered intollerable anguish and griefe yet had she
deteriores non remisit nobis supplicium sed vidit hoc manifeste quod peccatis ipsis non mâ—nus damnosum sit non puniri propter hoc imponit poenam non exigens supplicium de peccatis sed ad futura nos corrigens For lest we our selues should be made worse if wee should not be punished when we offend God forgaue vs not the punishment for that he saw euidently that it was no lesse hurtfull to sinne it selfe if it should not be punished For which cause he imposeth paine vpon vs not requiring satisfaction for the sinnes but correcting vs for that which is to come Out of these wordes I note first that if we should escape vnpunished when we sin we would be more prone to sin again I note secondly that the punishment which God laâ—eth on vs is not any part of satisfaction for our sinne committed but a fatherly correction to keepe vs from sinning so againe I note thirdly that saint Chrysostome was not acquainted with popish pardons wherewith the world is this day so pestered I note fourthly that whosoeuer disliketh this my answer must reprooue saint Chrysostome for the same as from whom I receiued it And yet indeede hee saith nothing which holy writ hath not taught vs long before For as wise Salomon saith He that spareth the rodde hateth the childe but he that loueth him chasteneth him betime I blesse thee saith Tobie O Lord God of Israel because thou hast scourged me Thou hast corrected me saith Ephraim and I was chastised as an vntamed heiffer Whom the Lord loueth saith saint Paul him he chasteneth and he scourgeth euery sonne that he receiueth As many as I loue saith God I rebuke and chasten be zealous therefore and amend Marke these wordes well gentle Reader God correcteth vs not in way of satisfaction which we are neuer able to performe as I haue prooued more at large in my booke of Motiues but that we may repent turne to him and amend our sinfull liues For this cause saieth the Psalmograph Blessed is the man whom thou chastisest O Lord and teachest him in thy lawe that thou mayest giue him rest from the dayes of euill while the pit is digged for the wicked For as saint Paul saieth If we would iudge our selues by true faith and repentance wee should not be iudged But when we are iudged we are chastened of the Lord that wee should not be condemned with the world which Christ himselfe confirmed when he willed the adultresse to goe and to sinne no more The sixt obiection S. Paul exhorted the Corinthians who abounded in goods but wanted merites to bestow money largely on the saints at Ierusalem that so they might be partakers of their merites Therefore it is very lawful to procure pardon with our mony by the application of godly mens merites vnto vs. The answere S. Paul meaneth nothing lesse then that the Hierosolymitains should sell spirituall things for money For when Symon the sorcerer euen after his baptisme would haue bought the distribution of holy things with money then saide saint Peter to him Thy money perish with thee because thou thinkest that the gift of God may be gotten with money But the apostle exhorteth the richer sort at Corinth to minister competently to the faithfull at Ierusalem for their necessarie releefe and sustentation and this to do the rather for that heretofore they receiued the gospel from thence so that there may bee an analogicall or proportionable equalitie betweene them For liberalitie ought to be mutuall among christians and as the apostle saith in another place It is no great thing for them that haue sowen to vs spirituall things to reape part of our carnall things Thus seemeth Chrysostome to vnderstand this place whose wordes are these Haec autem dicebat etiam diuitum superbiam deprimens ostendens quod post hanc vitam in maiori dignitate spirituales futuri sint He spake these things to abate the pride of rich men shewing that after this life the godly shal be in greater dignitie as if he had saide esteeme not better of your selues because ye haue more worldly wealth but distribute such things liberally and seeke to abound in spirituall things that so there may be an equalitie The seuenth obiection The article of our creed I beleeue the communioÌ„ of saints doth plainely shew that ones satisfaction may be applied to an other which is that application that the pope maketh when he giues pardons The answer I answer that the duties of charitie are ought to be common among the faithfull in that they are the mysticall members of one mysticall body which saint Paul proueth to be so by the example of the members in mans body And this is that communion of saints whereof mention is made in the Creede apostolike But of popish pardons and merits of supererrogation this article maketh no relation at all Yea as the apostle saith al righteousnes remission of sins and eternall life is ministred to the members of the church by Christ the head Of whose fulnes we haue all receiued euen grace for grace CHAP. VI. Of Popish purgatorie OF popish purgatorie I haue spoken sufficiently in the seuenth chapter of the second booke of my Motiues It will therefore here be sufficient to declare the originall thereof and to solue the obiections against the same The superstitious fond fantasies of purgatorie came from the old heathen Romanes for as saint Austen recordeth they had a purgatorie sacrifice these are his words Ideo terminalia eodem mense Februario celebrari dicunt cum fit sacrum purgatorium quod vocant Februm vnde mensis nomen accepit Therfore men say that the ends of things are celebrated in the same moneth of Februarie when the purgatorie sacrifice is made which they call Februs whereupon the month tooke the name Afterward Origen being too much addicted to his allegoricall speculation fained many odde things touching purgatorie as the ethnicke Plato whom he much imitateth had done before him After Origen others began to cal the matter into question others rashly to beleeue it others to adde many things to Origens conceit Thus by little and little it encreased till the late bishops of Rome made it an article of popish faith But of what credite Origen ought to be in this point his owne opinion will declare sufficiently as who held that the diuels should all be purged at the latter day For of Origen thus writeth S. Austen Qua in re misericordior profecto fuit Origenes qui ipsum diabolum atque angelos eius post grauiora pro meritis diuturniora supplicia ex illis cruciatibus eruendos atque sociandos sanctis angelis credidit Wherein Origen doubtles was more compassionable who beleeued that the deuill himselfe his angels after great long punishment for their demerites should be deliuered from their torments and placed with the
Infra illud quoque vacare non creditur mysterio quod summus pontifex septem modis accipit osculum videlicet ad os ad pectus ad humerum ad manus ad brachia ad genu ad pedes The Priest kisseth the aulter thrise to signifie I knowe not to whom the triple peace that is to say peace temporall peace spirituall and peace eternall Againe the Bishop kisseth the booke twise to signifie the concord betweene the old and the new testament Furthermore we beleeue this to be a great mysterie that the popes holinesse receiueth a kisse seuen maner-wise to wit to his mouthe to his brest to his shoulder to his hands to his armes to his knee and to his feete Thus gentle reader thou maiest beholde their irreligious ceremonies with their fond interpretation of the same For they had neede to put manie of their Priestes to the Schoole all their life before they will perfectly vnderstand such obscure and vnsauerie significations Yet such is the blindnesse of the seely people that they were brought into the admiration of the masse by these and other like beggarly ceremonies For the lesse they vnderstood the more magnificence and maiestie they ascribed to the thing I must needes adde hereunto the kissing of the patine Ad notandum inquit Durandus charitatem sacerdos osculatur patinam quae designat cor patens in latitudine charitatis The priest saith Durandus kisseth the Patine to giue a signe of charitie which signifieth an open heart in the latitude of charitie I weene this is a sufficient Sermon for y e whole auditorie But alas coulde the people no way be taught what charitie was vnlesse the priest kissed the Patine doubtlesse they were so farre from learning any thing thereby as neither they nor the priest himselfe commonly knewe what was meant by the same The 6. Section Of the triple breaking of the Sacrament THe papistes breake their supposed Christes body into three partes thereby to expresse this high mysterie Christes bodie risen again walking on earth and lying in the graue So saith pope Sergius in their own canon-law These are y e words Triforme est corpus Domini Pars oblata in calicem missa corpus Christi quod iam resurrexit monstrat Pars comesta ambulantem adhuc super terram Pars in altari vsque ad missae finem remanens corpus in sepulchro quia vsque ad finem seculi corpora sanctorum in sepulchris erunt The bodie of our Lord is threefold The part that is put into the chalice signifieth Christes body risen againe The part eaten signifieth Christ yet walking on earth The part remaining to the end of the masse signifieth Christes body in the graue because the bodies of Saintes shalbe in the graues till the worldes end We see here their doctrine we behold their practise Let vs now duely examine their mysteries First therefore the peece dipped into the cup is Christes body say they after his resurrection but it may more fitly represent Christes body crucified because drowning of the body is most like to y e crucifying of the same Secondly the part that is eaten may more fitly represent Christs dying then walking for as I weene a deuoured thing is past walking Thirdly Christ doth not now walke on earth and so it is a false figure or signification Fourthly this practise of reseruing some part to the ende of the masse is nowe changed for the priest this day eateth vp all euen in the church of Rome Here it shall not bee amisse to set downe the maner of the Popes receiuing because although the act bee done verie seldome yet is it not then without a mysterie and lest credit bee not giuen to my words their owne Durand shall tell the storie for them Thus doth he write Romanus pontifex ideò non communicat vbi frangit quoniam ad altare frangit ad sedem communicat quia Christus in Emaus coram duobus discipulis fregit in Hierusalem coram discipulis duodecim manducauit In Emaus enim fregisse legitur sed non comedisse legitur Ascendens igitur sedem ibi communicat siquidem secundum apostolum Christus caput est ecclesiae caput autem in corpore sublimius excellentius ob sui perfectionem caeteris membris collocatur The Pope doth not receiue the sacrament where hee breaketh it because he breaketh it at the altar but he receiueth it in his chaire For Christ brake it in Emaus before his two Disciples and he ate it in Hierusalem before his twelue apostles For we reade that he brake it in Emaus but not that he ate it He therfore ascends vp to his seate receiueth it there For as the apostle saith Christ is the head of the church and the head must be set in an higher and more excellent place then the other members in the body for the perfection thereof In these words I note first the fond resons of popish mysteries I note secondly that the Pope is nothing inferiour to Lucifer in pride I note thirdly that the Pope aduanceth himselfe aboue Saint Peter whose successour hee sometime claimeth to bee For herein hee cannot be content to imitate Peter who receiued with the other apostles his brethren but hee must haue a more excellent and higher seat euen while he eateth the eucharist that so hee may be as another Christ. What is this my dearest if it be not to shew himselfe Antichrist indeede The seauenth Section Of the Popish Miter WHen Moses that holy seruant of God came downe from the mount Synai hauing the 2. tables of the law in his hands his face shiâ—ed bright was as if it had had two horns as their vulgar latine text saieth For the resemblance wherof si dijs placet the Pope and his byshops must haue miters on at masse hearken to their owne glosse and then giue your censure for the mystery thereof Thus writeth Durand Mitra scientiam vtriusque testamenti designat Duo namque illius cornua duo sunt testamenta anterius nouum posterius vetus quae duo episcopus memoriter debet scire illis tanquam duplici cornu fidei inimicosferire Videri debet quideÌ„ subaitis episcop cornutus sicut Moses de monte Synai descendens The myter signifieth the knowledge of both testaments for his two hornes are the two testaments that before is the new testament and that behind is the olde which two the bishop must haue by hart and without the booke and must smite the enemies of the faith with them as with a double horne The Byshoppe must be horned to his subiects euen as Moses was when hee came downe from the mount Synai By this euerie child may see how fond the popish mysteries and ceremonies be This one thing I wil adde that if the Romish bishops shall neuer weare myters vntill they can the olde and new testament as is here mentioned the most of them