his deuorse from his first vnlawfull mariage gaue him occasion to enquire and finde out what weake foundation the vsurped power of the See of Rome was buylded vppon 76 King Henrie departed not out of the societie of the churche of Rome onely for the vices of the men thereof but for their false and Antichristian heresies which they obstinately mainteined and ioyned him selfe to the true auncient and vniuersall Church of Christe when hee departed out of that false newe sett vp schismaticall and particuler Synagogue of Rome as Saint Augustine went from the Manichees to the Catholicke church And as King Henrie the eyght knewe whence hee went so knewe hee also whither he went euen from Rome with seuen hilles to Ierusalem which is aboue and is the mother of vs all 77 Hee that goeth out of an hereticall church as King Henrie did must goe to the Catholike church of Christe as hee did without making any newe church or being without a church I knowe not the age of Maister Sander but if hee bee not much aboue fourtie yeares olde hee was borne and baptized as manye other Papistes were in that which hee calleth a newe church or no church which howe hee will aunswere let him and them aduise which holde it necessarie that a man must tarrie in that church in which hee is baptized 78 King Henrie the eight was not without a churche but in the church of Englande a member of the Catholike church of Christe neither did hee call him the supreme head of the church of Englande before that title was giuen him by the Popish Clergie in their submission after they were cast in the premunire Edw. Hall. 79 That hee receiued not fully the true doctrine of Christ as he banished the false vsurped power of the Pope is to bee imputed to the trayterous practises of his dissembling Clergie which although they durste not withstande him in mainteining the Popes authoritie yet they laboured all that they coulde to reteine the Popes doctrine in as many poyntes as they might hereof came the lawe of the sixe articles which mainteined the sacrifice of the Masse transubstantiation communion in one kynde and such other heresies Neuerthelesse the authoritie of Antichrist much Idolatrie superstition and false doctrine was abolished Iustification by faith in Christe was preached the scripture was read in the vulgar tongue which was a beginning of a reformation and returning vnto the true church of Christe and not a setting vp of a newe churche Except Maister Sander will saye that those Kinges of Iuda which refourmed some parte of religion and yet left the hill altares other abuses did set vp a newe church because they made not a perfect reformation Finally where he sayth that King Henrie adioyned himselfe to no companie of faithfull men in earth which had from Christes time liued after that profession of faith which he allowed proueth not that hee set vp a newe church For he ioyned to the Catholike church in so many pointes of true doctrine as hee acknowledged from which the Popish church was departed although he was not rightly instructed in all 80 The church of Englande in King Henries time was a true church although all the doctrine which was then mainteined by publique authoritie through the subtile practises of popish hypocrites was not true And the church of England at this daye is the same that it was then but nowe by publike authoritie embraceing all true doctrine which by the true members of the church in King Henries dayes was mainteined and withstoode by hypocrites or other not yet rightly instructed 81 The church vnto which King Henrie went and brought the realme when he departed from Rome was the same church which began at Ierusalem and so increased into all nations and continueth in the world for euer though not among all nations 82 King Henry went out of the Antichristian church of Rome into the Catholike church of Christe embracing some part of the doctrine therof therefore hee needed no reconciliation to the Romish church but a more perfect information of the church of Christ. 83 In King Edwardes time the reformation began and hindred in his fathers time was perfected and accomplished for all pointes of Christian doctrine neither was there any reconciliation vsed to the churche of Rome but the Church of Englande by publike authoritie perfectly vnyted to the Catholike Churche of Christe ioyning in profession of faith with the best refourmed Christian churches in the worlde 84 The abolishing of forrein power hindred not the ioyning in faith and doctrine with all the Churches of God that were without the realme of England The propitiatorie sacrifices of the Masse was in King Edwardes time abolished by publique authoritie out of the Church of England as it was in King Henries time abhorred of all true members of the Church that were then rightly instructed as much as the supremacie of the Pope 85 The power of being the sonnes of God the power of preaching and forgiuing of sinnes in the Church of Christe is no forreigne power neither was any such power euer excluded but the false and vsurped tyrannie of Antichrist of Rome 86 We beleeue and professe a Catholique or vniuersall Church of Christe whereof we are members and therefore we detest the hereticall schismaticall and particular Church of Rome 87 The Church of England vnder King Edward did professe her selfe to be a member of the most auncient Catholike and Apostolique Church of Christe which is the piller of trueth to bee iudged by the worde of GOD which is the trueth it selfe Iohn 17. being not so ignoraunt but that she could distinguish the worde of GOD from the Church of GOD as the lawe of GOD from the houshold of GOD which is gouerned by that lawe And not as Maister Sanders similitude is as the statutes of England differ from the men of England which make them but the Church maketh not the worde of God but contrariwise the word of God maketh the Church 88 It is not necessarie to shewe a companie of men in a peculiar place as Geneua or any such like for them that will ioyne them selues with the Catholike Church of all the world although it were easie to name diuers companies of men in seuerall places which continued in the true Church out of the Church of Rome both in Fraunce and Italie beside Bohemia which long before was returned out of the Popish Church into the Church of Christ and all the East Churches which neuer ioyned with the Church of Rome 89 The Churches of Zurich and Saxonie be members of the Catholique Church of Christe which is fifteene hundreth yeares olde and vpward although the same Churches were gathered and returned in those places within these three score yeares 90 There needed no embassages to goe to and fro to the Churches of God beyond the seas for reconciliation bicause there was no debate betweene the Church of England and them Although for conference and aduise
D. HESKINS D. SANDERS AND M. Rastel accounted among their faction three pillers and Archpatriarches of the Popish Synagogue vtter enemies to the truth of Christes Gospell and all that syncerely professe the same ouerthrowne and detected of their seuerall blasphemous heresies By D. Fulke Maister of Pembrooke Hall in Cambridge Done and directed to the Church of England and all those which loue the trueth AT LONDON Printed by Henrie Middleton for George Bishop ANNO. 1579. The contentes of the seuerall treatises conteined in this Booke 1 The Parleament of Christ auouching the inacted trueth of his presence in the sacrament restored to his veritie and deliuered from the impudent and outragious corruptions of Tho. Heskins 2 That it is lawfull to breake superstitious Images and vtterly vnlawful to honour them with a confirmation of suche true doctrine as Maister Iewel hath vttered in his reply concerning that matter against a blasphemous treatise made by Nicholas Sander 3 The challenge and sound doctrine conteined in M. Iewels sermon mainteined and deliuered from the lewde and slaunderous dealing of Rastel with an answere to his challenge ¶ A CATALOGVE of all such Popish Bookes either aunswered or to be aunswered which haue bene written in the English tongue from beyond the seas or secretly dispersed here in England haue come to our hands since the beginning of the Queenes Maiesties reigne 1 HArding against the Apology of the English church answered by M. Iewel Bishop of Sarum 2 Harding against M. Iewels challenge answered by M. Iewel 3 Hardings reioynder to M. Iewell aunswered by M. Edwarde Deering 4 Coles quarrels against M. Iewell answered by M. Iewell 5 Rastels returne of vntruthes answered by M. Iewel â–ª 6 Rastell against M. Iewels challenge answered by William Fulke 7 Dorman against M. Iewel answered by M. Nowel 8 Dormans disproofe of M. Nowels reproofe aunswered by M. Nowell 9 The man of Chester aunswered by M. Pilkington Bishop of Duresme 10 Sanders on the sacrament in part aunswered by M. Nowell 11 Fecknams Scruples aunswered by M. Horne B. of Winchester 12 Fecknams Apologie aunswered by W. Fulk 13 Fecknams obiections against M. Goughes sermon aunswered by maister Gough and maister Lawrence Tomson 14 Stapletons counterblast answered by M. Bridges 15 Marshall his defence of the crosse answered by M. Caulfehill 16 Fowlers Psalter aunswered by M. Sampson 17 An infamous libell or letter 〈…〉 against the teachers of Gods diuine prouidence and predestination aunswered by Robert Crowley 18 Allens defeÌ„ce of Purgatorie answered by W. Fulk 19 Heskins parleament repealed by W. Fulk 20 Ristons challenge answered by W. Fulk Oliuer Carter 21 Hosius of Gods expresse word translated into English aunswered by W. Fulk 22 Sanders rock of the church vndermined by W. Fulk 23 Sanders defence of images answered by W. Fulk 24 Marshals reply to Caulfhil answered by W. Fulk 25 Shaclockes Pearle answered by M. Hartwell 26 The hatchet of heresies answered by M. Bartlet 27 Maister Euans answered by himselfe 28 A defence of the priuate Masse answered by conâ—ecture by M. Cooper Bishop of Lincolne 29 Certein assertions tending to mainteine the church of Rome to be the true and catholique church confuted by Iohn Knewstub These Popish treatises ensuing for the most part are in answering and those which are not by God assistance as 〈◊〉 will serue shall receiue their seueral replies If the Papistes know any not here reckoned let them be brought to light and they shall be examined 1 Sanders vpon the Lords supper partly vnanswered 2 Allens defence of Priests authoritie to remiâ— sinnes and of the churches meaning concerning indulgences 3 Stapletons fortresse of the faith 4 Stapletons returne of vntruthes 5 Rastels replye 6 Bristowes Motiues and Demaunds collected out of the same 7 Vaux his Catechisme 8 Canisius his Catechisme translated 9 Frarins oration translated ¶ THE AVTHOVR to the Reader ALTHOVGH there is nothing in these bookes which haue beene so long vnanswered but either it is vnworthy any answere or else hath ben satisfied sufficiently before in many treatises extant in the English toung already yet because the aduersaries should not altogether please themselues in their fantasie that they be vnanswerable nor the simpler sort suspect that there is any thing in them that we need to be afraid of I thought good to take in hand this short manner of confutation In which I trust the diligent indifferent reader wil confesse that I haue omitted much matter whereof I might haue taken aduantage rather then that I haue left any argument of importance vnsatisfied Considering therfore what breuitte I haue vsed as was necessarie for me being but one against so many I trust the reasonable Readers will looke for no other vertue of writing at my handes but onely the simple shewing of the trueth and the plaine confutation of the false reasons of the aduersarie Which that they may the better see with more profit perceiue I exhort all such as haue the Popishe Bookes here confuted to conferre their argumentes with mine answers And for them that haue not the bookes at hand I haue so set downe the titles of their Chapters and the cheefe pointes of their treatises collected by themselues in their owâ—â— tables that the perusers may vnderstand I haue left no matter of any moment vntouched In rehearsing of their arguments I haue rather added weight vnto them then taken any force from them in my repetitioÌ„ or abridgement of them so neere as I could by any wit I haue conceiue their order and resolue their Methode What I haue perfourmed in answering let the godly and learned Iudge In the meane time I desire God to graunt that this my labour may be to the glorie of his name and the profite of his Church by Iesus Christe our Lord. THE FIRST BOOKE OF HESKINS PARLEAMENT REpealed by W. Fulke THE first Chapter vpon occasion that this aduersarie this proclamer and challenger he meaneth the B. of Sarum of holy and learned memorie would haue the Scriptures read of all men presupposing the same to be easie to be vnderstanded entereth as by preamble to treate of the difficultie of the Scriptures and to proue that they ought not of all men to be read without an able interpreter or teacher THIS Burgesse for the citie of Rome hauing in purpose to make a speake in the Popish Parleament for the matter of the sacrament of the Masse and douting least his tale should not be long ynough if he vttered nothing but that might seeme directly to appertaine to his cause beginneth with a pretie preamble of eight Chapters long of the difficultie of the Scriptures and the vnderstanding of the same And bicause he hath not aduauntage sufficient of any wordes or writing of the B. of Sarum to inlarge his speach by confuting thereof he feigneth vnto him selfe a monster to fight withall out of Luthers booke De seruo arbitrio who teacheth as he saith That the Scriptures of them selues be
any part vntill the next moâ—ning therefore he saith in Leuit. 7. Ho. 5. Nam Dominus panem quem discipulis dabat dicebat eis accipite manducate non distulit nec seruari iussit in erastiâ—um For that bread which our Lord gaue to his disciples and said vnto them take ye eate ye he deferred not neither commanded it to be reserued vntill the next day By which wordes it is manifest that as he disallowed the reseruation so was it not in vse in the East Church in his time And that M. Heskins may be snarled in his owne coarde he must call to minde what paines he tooke to proue the Pascall Lambe to be a figure of this sacrament and how earnestly he vrgeth that the trueth must answere the figure in all things iustly inso much that he alledgeth this text that not a iote or apricke of the law shall passe vntill all be fulfilled Nowe of the Pascal lambe there was an expresse coÌ„mandement that no part of it should be reserued vntill the next day therfore by his owne figures textes manner of reasoning I conclude that the sacrament may not be reserued at all The fiue and twentith Chapter proueth the same by Counsells that haue bene neerer to our time For Counsells that haue bene neerer to our time then sixe hundreth yeares after Christ we doe not admit their authoritie But M. Heskins promising Counsells beginneth with the institution of Iustinian That Monasteries of Virgines should haue libertie to choose a Priest which should bring vnto them the holy Communion Herevpon he will build reseruation for they did not celebrate to them saith he but they brought it As though he that bringeth the worde of God to theÌ„ doth not preach before them but bringeth a Sermon in his bosome But for as much as that decree speaketh not onely of a Priest but also of a Deacon I can be content to thinke that he brought the sacrament with him and did not consecrate there but what maketh this for reseruation to the vse of adoration which is the matter in question â–ª Or else for an ordinarie custome of reseruation if the sacrament were brought from the next Church where and when it was celebrated to the Monasterie not to be hanged vp in a cannopie but to be receiued presently But it is a proper reason that M. Heskins vseth for may be reserued for a short time why not for a long time For answere of this I will referre him to his owne Popish decrees that forbid such reseruation for feare of putrifaction and rottennesse At last commeth the Counsels of Wormes and Remes in which times it is certaine that great corruptions preuailed in the church then followeth the Counsell of Laterane commended for generall held Anno. 1215. speaking of the diligent reseruation of the sacrament with much adoe about the authoritie of Counsels But all not worth a rush The generall Counsell of Laterane falsified the text of scripture tract to both in wordes and sense alledging it thus in their second Canon or Chapter against Ioachim Abbas Pater quod dedit mihi maius est omnibus that which the father hath giuen me is greater then all Whereas the trueth of the text is the father which hath giueÌ„ them to me is greter then all A wise and worshipfull Counsel that can not confute an errour but by falsifying of the scripture And this is the Counsell that first decreed transubstantiation Last of all commeth the Counsel of Trent in our days and that not so vainely alledgeth of The age of the Nicen Counsell to haue acknowledged reseruation as M. Heskins impudently affirmeth therevpon that The Nicen Counsell did agâ—â—se reseruation Next he iangleth of the authoritie of the Church as though what so euer the synagogue of Antichrist doth affirme were the difinition of the Church of christ And in the end he ioyneth an other issue with the proclamer That if he can bring any plaine scripture catholique doctour or counsel that by expresse wordes forbiddeth reseruation he will subscribe For scripture the institution do ye this in remembrance of me proueth the sacrament to be an action and not a name of a thing that may be reserued for euery action is in mouing Secondly all Catholique doctours in a manner and all Counsels generall and prouinciall that speake of this sacrament call it Eucharistia whiche is a giuing of thankes which name can not be rightly applyed to the bread and wine only but to the whole vse of them according to Christes institution Thirdly the expresse decree of Clemens his owne Doctour is against reseruation alledged in the Chapter next before Fourthly Origen in Leuit. Chap. 7. Hom. 6. the place also cyted in the latter end of the 24. Chapter The sixe and twentith Chapter answereth the cheefe obiection of the aduerâ—aries Our cheefe argument hee saith against the reseruation and our very Achilles against all other rites vsed in the sacraments is that in the institution thereof there is no mention made of reseruation But there he belyeth vs For we say it is directly against the commaundement of the institution take and eate and do this in remembrance of me I would aske this question of him Was it lawfull for the Apostles to haue reserued it when Christ coÌ„manded it to be eaten If he say no let him shewe me why it is more lawfull nowe to reserue it then it was then seeing we haue the same commaundement continued doe this in remembrance of me that is take and eate it Moreouer we say it is cleane contrarie to the end and forme of the sacrament that it should be reserued and caried about to be worshipped For it is spirituall meate whose end vse and fruit is in eating not in keeping and carying about or worshipping But nowe let vs see Maister Heskins profound Diuinitie in solution of our argument There be three manner of doings as concerning the scripture One is to do so much as the scripture biddeth An other to do against that the scripture biddeth The third to do something besides that the scripture biddeth Concerning the first hee saith that As Christ tooke breade and wine made it his body and bloud commaunded it to be eaten and dronken in remembrance of him so he that taketh bread and wine and doth consecrate it eat it and drinke it in remembraunce of his death c. doth as much as the scripture biddeth him and is blamelesse in this respect This is true and all this doe we in our Church therefore are we blamelesse by his owne conclusion But they that being commaunded to eate and minister to bee eaten doe not eate it nor giue it to be eaten but keepe it and hang it vp doe manifestly breake this commaundement and so doe the Papisteâ— For they doe against that the scripture biddeth And whereas he alledgeth the sixt Counsell of Constantinople reprouing the Armenians for ministring with wine without water it seemeth that both
passion also in a moment of time bring it into as much subtiltie as hee would that hee might enter in by the doores that were shut Here first of all Maister Heskins according to his accustomed manner of falsification translateth tale corpus the same body as though there were no difference betweene substaunce and qualitie Secondly it is manifest that Augustine in this place iudgeth as in other places most plainely that the body of Christe nowe glorified retayneth not onely the substaunce but also the properties and qualities of a true body which hee had before he suffered Although for that moment he supposeth the body of Christe might be subtiliated by his Diuine power to passe through the doores being shut and yet affirmeth nothing directly that it was so but rather that it might bee so Whereas more probably hee might haue thought that eyther the doore opened or the nature of the boordes gaue place then that the body of Christe for the time was altered The like place hee hath in him Epistle to Volusianus which I maruell Maister Heskins hath not noted Ep. 3. Ipsa virtus per inuiolatae matris virginea viscera membra infantis dutie quae posted per clausa ostia membra iâ—uenis introduxis The same power brought foorth his body being an infant by the Virginall bowels of his vndefiled mother which afterward brought in his body being a yong-man by the doores that were shut Of his natiuitie whereunto this Doctour doth compare his comming in after the doores were shut I haue shewed before howe it was out of the scripture But let vs heare what Cyrillus saith of the same matter In Ioan. lib. 12. cap â–ª 53. clausu foribus c. After the gates were shut the Lord by his almightie power the nature of things being ouercome soudenly entered vnto his disciples let no man therfore enquire how the body of our Lord entred in after the gates were shut when he may vnderstand that these things are described by the Euangelist not of a bare man aâ— we be nowe buâ— of the almightie sonne of god For seeing he is true God he is not subiect to the lawe of nature which thing did appeare in other his miracles also Here Maister Heskinâ— after his wonted syncâ—â—itie translateth 〈…〉 through the gates beeing shut otherwise the place of Cyrill is of our side that hee chaungeth not the nature of his body but ouercame the nature of other thinges and so made a passage for him selfe although the gates were shut as in his other 〈◊〉 hee chaunged not the nature of his body â–ª when hee walked on the waters 〈◊〉 the nature of the waters Hee altered not the trueth of his bodye when hee arose out of the sepulchre but remoued the stone from the doore thereof For it stoode Cyrillus vppon by reason of the Eutychian â—eresie to preserue in all thinge the true properties of the body of Christ which in all places he doth â—onstantly affirme But the elder fathers before they 〈…〉 by that hereâ—ie to search out the trueth did 〈◊〉 sometimes 〈◊〉 sometimes inconsideratly was beside â—hem affirmes that he◠〈◊〉 already 〈◊〉 Hilariuâ— doâ—h not onely passed through the Lands walleâ— with his body in Psalme 55. but alâ—â— that his body felt 〈◊〉 paine in the time of his passion In. Psalm 4◠〈…〉 and in other pâ—aces whiche iâ— a groâ—â—e and wicked errour wherevnto hee was carried whyle he studied too much to aduaunce his Diuinitie in the humane nature Howe be it the trueth of his naturall bodie by other Doctours was in all times affirmed especially after Eutyches had broched his wicked heresie First Origen as it is cited by Pamphilus in his apollogie out of his booke Periaâ—chie translated by Ruffinus thus writeth Corpus assumpfit nostro corpori simile eo solo differens quod natum ex virgine espiritu sancto est He toke vpon him a body like vnto our body in this point onely differing that it was borne of a virgine by the holy Ghoste This place would the rather bee noted because it conteineth the consent of three auncient Doctours of seueral ages Origenes Pamphilus and Ruffinus Afterward in the counsel of Chalcedon the sixt of Constantinople they were condemned heretiques whiche denied either the trueth of the humane nature of Christ or the true properties thereof At in this latter counsell was allowed the Epistle of Leo Ad Flauianum written in time of the former wherein he writeth Simul suit altitudâ— Deitatis humilitas carnis seruante vtraque natura etâ—am post aditatationem fine defectu proprietatem suam Together be both the height of the Godhead and the humilitie of the fleshe both the natures euen after the adiuâ—â—rion keeping the propertie without defect And againe Nusquâ—m 〈◊〉 differentia naturarum propter vnitatem sed potius salua proprietate 〈…〉 â—â—turae in vnum personam vnam subsistentium concurrente In no place taking away the difference of the natures because of the vnitie but rather hauing the proprietie of both the natures concurring in one person one subsistence Those testimonies 〈◊〉 shewe the iudgement of the Church concerning this matter when iust occasion was giuen narrowly to search out the trueth in the conclusion of this Chapter Maister Heskins yeelding a reason of his trauell in this matter alledgeth two causes the one that the miracle might not be shadowed the other that he might shew the workes of Christe to be aboue nature And both these might stand without his labour For it was a miracle aboue nature that the doores of their owne accorde opened to our sauiour Christ at his entrie as when Peter also came foorth of the prison Actes 12. But whereas he bringeth in an example of the eternitie of the worlde which is held by some naturall philosophers to proue that Gods workes are aboue nature he sheweth a grosse capacitie that can not put a difference betweene the errours of naturall Philosophers and the true lawe and order of nature made by God himselfe which is vndoubtedly knowen to all wise men as in these propositions nowe in question For it is not the opinion of philosophers we stande vpon but vpon the trueth of thinges naturall which either sense or first intellections doth manifestly approue vnto vs For as Tertullian saith speaking of the trueth of Christes body Non licâ—t nobis in dubà m sensus istos reuocare nâ— in Christâ— dâ— side illoruâ— deliberemus It is not lawful for vs to call in doubt these senses least in Christe also we should stand in deliberation of the credit of them The like is to be iudged of such trueth in naturall causes â–ª as Christ the true light hath kindled in the mindes of naturall men to see the works of God in his creatures lest beside horrible confusion of all thinges we be driuen also into blasphemouâ— errourâ— The twelfth Chapter aunswereth certaine obiections tha◠〈◊〉 to impâ—â—ge the Catholique doctrine of this matter In the
And of Caluine yet not as Heskins like a lewde lyer slaundereth him to say This is the verie substance of my bodie but it is not my bodily substance but agreeing in effect with all the rest that the verie bodie of Christ is receiued but not after a carnall or bodily manner but after a spirituall vnspeakable manner As for the fiue sectes numbred among the Lutherans which dissent from vs in this point we make none accompt of them Thus where M. Hesk hath gathered as he reckoneth sixteene seueral sectes foure of them being condemned of vs for hereticall with the authors of them fiue agreeing with the papistes in the carnall presence and Luthers owne secte if he dissent from them as Heskins maketh him to doe the sixt tenne are of vs generally refused The other sixe that remaine in Maister Heskins number are falsely forged to disagree when they holde all one thing in effect although they expresse the same thing in diuerse formes of wordes as it is not possible for diuerse interpreters though they agree in sense and interpretation to iump all in one forme of words for then all commentaries should be one But as God giueth his giftes diuersely some expound the scriptures briefely some more at large some more plainly some more obscurely so all these and fiue hundred more God be thanked learned men either in writing or in preaching haue shewed the vnderstanding of Christes wordes hardly fiue of them agreeing in all termes and phrases yet all moste sweetely consenting in one sense and meaning which consent and agreement is more notable when it is vttered in so many diuerse formes of wordes And yet to take away all cauels and flaunders all the churches for the moste parte in Fraunce Scotland Sauoy Heluetia Germanie Hungarie Piemont Polonia c. beside the persecuted Churches of Italians Spanyards and others haue subscribed to one forme of confession concerning not onely the sacrament but all other principall poyntes of religion which wee do likewise receiue in this Church of England And if disagreing of men among themselues were a matter of such importance it were no harde thing to shewe the battels of the schoole doctours among the Papists not onely about other matters but euen about the manner of the presence of Christes bodie in the sacrament transsubstantiation If you say all these whome you reiecte as the Lutherans in this poynt the Swinkefeldians Anabaptistes Libertines Henrinicolaites and such other do all disagree with you from the Catholike church of Rome therefore you are all together naught By this reason all Christianitie might bee condemned of the Iewes and Gentiles because so many sectes and heresies as be vnder the name of Christianitie together with the true Church of Christe be all against Iudaisme Gentilisme But agreeing or disagreeing of men among themselues is a weake argument to proue or disproue any thing onely agreeing with the trueth is a sure reason to allowe and disagreeing from the trueth is a certeine argument to refuse either men or matter propounded by them The two and fourtieth Chapter beginneth the exposition of the wordes of Christe after the Catholike manner with certein proues of the same First he setteth downe the sayings of the three Euangelistes Mathew Marke and Luke and of the Apostle Paule in which they describe the institution of the sacrament of which he sayeth not one maketh any mention of tropes figures or significations wherein hee vseth a shamelesse kinde of Sophistrie for although they name no tropes or figures or signification yet by the Papistes owne confession Saint Luke S. Paule vse manifest tropes figures and significations namely where they say This cupp is the newe testament in my bloud First it is a trope or figure to saye the cupp for that which is conteined in the cup vnlesse they will say that the cupp of what metall or matter so euer it was was likewise transubstantiated into the bloud of Christe Likewise where he sayeth this cuppe is the newe testament or couenant he must either acknowledge a signification this cuppe signifieth the newe testament or else he must make the newe testament to be nothing else but a cuppe Finally where he sayeth this cuppe is the newe testament in my bloud except hee acknowledge a trope or figure he will vtterly denye that which is in the cup to be the bloud of Christe And out of all controuersie this manner of speache vsed by Saint Luke and Saint Paule is a manifest interpretation of the wordes vsed by S. Mathewe and Saint Marke this is my bloud which are all one in sence and meaning and teache vs howe the wordes spoken of the breade are to be interpreted this is my bodie this is the newe testament in my bloude which is as much to saye this is a seale and confirmation of the newe couenaunt which is remission of sinnes purchased by the breaking of my bodie and the shedding of my bloud for you This breade and this cuppe receiued of you shall assure you that you are truely incorporated into my bodie so made partakers of eternall life This interpretation hath in it nothing farre fetched or strange from the words of Christ the vsuall maner of speaking in the scripture But nowe M. Heskins will proue that the wordes of Christ are to be vnderstanded without trope or figure by the slaunders of the Infidels which defamed the Christians in the primitiue Church for eating the fleshe of men and of children as appeareth in Euseb. lib. 5 Cap. 2. 3. in the storie of Blandina and Attalus martyrs when they did eate the flesh of Christ. But none of them neither in Eusebius nor yet Iustine Origen Tertullian or any other that haue written Apollogies defended the Christians by the commaundement of Christ to eat his bodie but vtterly denyed and derided the slaunder that they were sayde to eat the fleshe of men or children as they did other slaunders which had no ground nor similitude of trueth as that they worshipped an Asses head that they companyed together in the dark like brute beastes and such like whereas if they had eaten the naturall fleshe of Christ as the Papists teache they woulde neither haue simply denyed the eating of a mans flesh nor yet haue spared to shewe how it was eaten vnder the formes of bread wine to auoide all crueltie and lothsomnes As for the legend of S. Andrewes passion which M. Heskins sayeth was written per Presbyteros diaconos Achaie is of as good credit as the booke of Beuis of Hampton the like I say of the fable of Amphilochius a newe found olde writer concerning the Iewe that sawe a childe diuided when the sacrament was broken The Legend and festiuall haue many such miracles But why did he not see a man diuided seeing Christe is not nowe a childe but a man Belike the authours of those miracles thought that if they feigned him to be a little child like Tom
and stronger sentence of these writers which when it commeth wee shal examine it in the meane time they haue no voyce in the vpper house and therefore we feare not greatly what they say The twelfth Chapter proceedeth vpon the same text by Haime Theophylact. It were losse of time to quarrell about the testimonies of these two burgesses of the lower house Maister Heskins sayeth that there wanteth nothing in Theophylact that is necessarie for a credible witnesse At least he should haue excepted that he defended an heresie of the proceeding of the holie Ghost against the churche of Rome in 3. Ioan. As for his antiquitie which hee maketh to be before the controuersie was moued by Berengarius although it were so yet it were none argument of his trueth But it seemeth hee was much about the time of Berengarius Anno. 1049. Neither doth Peter Martyr whome Maister Heskins rayleth vppon so much esteeme his authoritie that he would wrest it to his side more then the verie words of Theophylact would beare as the learned that read his workes can testifie The one and twentieth Chapter proceedeth yet vppon the same text by Anselmus Bruno Let M. Hesk. make the moste of those burgesses the bill will passe neuer the sooner though all the lower house allowed it so long as it cannot be receiued into the higher house The latter ende conteineth a vaine repetition of Cyprian and Prospers sayings so often aunswered before with a foolishe insultation against the proclaimer as though he sawe not these doctors as well as M. Heskins who I beleeue neuer opened halfe the bookes of them whose sayings he hath alledged he hath cited the most of them so corruptly not onely falsifying them to serue his turne but also when there was no aduantage for him in his corruption The two and twentieth Chapter endeth the exposition of this text by Dionyse Gagneius Two worshipfull burgesses vnto whome hee addeth Bishop Fisher for the thirde after he hath made a shorte rehearsall of all those writers whose authoritie he hath vsed abused to mainteine this his exposition The three and twentieth Chapter beginneth the exposition of this text Quoniam vnus panis c. The text is this Because there is one bread and wee being many are one bodie for we are all partakers of the same bread of the same cupp First M. Hesk. sayeth that the Apostle speaking of our Communion with Christ and with our selues declareth that bread and the cuppe bee not taken for bare figures of the bodie bloud of Christ in which argument he fighteth with his owne shadowe for we detest bare figures as much as grosse transubstantiation Secondly he sayeth our communion with Christ is both spirituall and corporall spirituall in baptisme and corporall in this sacrament or else this sacrament was instituted in vaine if we haue none other communion with Christ thereby then spirituall which is in baptisme I answere his argument is nought for the diuerse dispensations of the same grace is testified and confirmed to vs by diuerse sacraments our regeneration by baptisme and our preseruation as by spirituall foode by the Lordes supper As for the superstitious bread that was giuen in Saint Augustines time to those that were Catechumeni in steede of the sacrament hee doeth well to compare to their popish holie bread sauing that there is greate difference for that was giuen onely to them that were not baptised this altogether to them that are baptized many that haue receiued the other sacrament at their hands But where he hath tossed his corporall communion to fro at last he addeth a condition of receiuing worthily so that he denyeth in effect that he saide before that by receipt of Christes bodie men are incorporate to Christ forceth the wordes of the Apostle to be many and not all which is false for he sayeth all that eate of this bread though we be many yet are made one bodie Finally in that the Apostle sayeth we all eate of one bread drink of one cupp M. Hesk â–ª saith that he tooke it not for bare material bread for then it were not true as for his bare bread let him keepe to crome his pottage But howe prooueth he that Saint Paule spake not of materiall bread as the earthly parte of the sacrament Forsooth all do not eat one bread for the Greekes eat leuened bread the Latines fine vnleuened bread In the Popish church is giuen to euery communicant a sundrie bread in the scismaticall church euery conuenticle hath a sundrie bread and sometimes diuerse breades therfore it is no materiall bread that S. Paule speaketh of but the heauenly bodie of christ If I were as froward a reasoner as M. Hesk. I would aske him whether the body of Christ be not a materiall body because he maketh materiall heauenly diuerse differences as though he were an Eutychian But admitt that by materiall bread hee meaneth bread properly so called and the heauenly bodie figuratiuely called bread which he is loth to come to what mad man woulde vnderstand that one breade which S. Paul sayeth to be distributed in euery communion to all that are present and whereof euery one taketh parte in token of the communion or fellowship of many in one bodie for all the kindes fashions of bread that are vsed in all communions in the worlde For the Apostles argument is grounded of the similitude of bread which of many graines is made one bread so wee being many are made one bodie And therefore in vaine doeth he racke these wordes of S. Paul to the meaning of Barnarde whose authoritie we receiue not or to the words of Chrysostome which he falsly alledgeth to be in 1. Cor. 10. Hom. 17. whereas they be in ad Hebraeos 10. Hom. 7. which is nothing but an obiection of his the place is wholy cited in the first booke 37. Chapter where you shall see how much it maketh for M. Hesk. The 24. Chapter proceedeth vpon the same text by Chrysostom and S. Augustine Chrysostome vpon this place is cited thus Quoniam vnus panis vnum corpus c. For there is one bread wee being many are one bodie For what do I call saith he a commemoration wee are the selfe same bodie What is the breade the bodie of CHRIST and what are they made which receiue it the body of Christ not many bodies but one body For as the breade is made one of many cornes so that the cornes do not appeare and yet there are cornes but ioyned together so that they can not be discerned so are we ioyned one with an other and with christ For thou art not nourished of one body and he of an other â–ª but all of the same therefore he added all we which doe partake of the same bread Of these wordes Maister Heskins wil haue vs to learne three things First that communication is to
more certeintie and better credite then the Papists can bring any shewed by God since the restitution of the Gospell yet because our doctrine is the same that was confirmed by all the miracles of Christ and his Apostles we seeke no confirmation thereof by later miracles but onely by the scriptures And herein we followe the example of S. Augustine who vrgeth the Donatistes to proue themselues to be the Church of God only by Canonicall scriptures not by miracles whereof they boasted more then the Catholikes Lib de vnitate Ecclesiae Cap. 16. Et sic ostendat vt non dicat verum est quia ego hoc dico aut quia hoc dixit ille collega meut 〈◊〉 illi collegae mei aut illi Episcopi vel clerici vel laici nostâ—i aut ideo verum est quia illa illa mirabilia fecit Donatus vel Pontius vel quilibet alius aut quia homines ad memorias mortuorum nostrorum orant exaudiuntur aut quia illa illa ibi contingunt aut quiae ille fraeter noster aut illa soror nostra tale visum vigilans vidit vel tale visum dormiens somnianis Remoueantur ista vel figmenta mendacium hominum vel portenta fallacium spirituun ut eniâ—â— non sunt vera quÄ™ dicuntur aut sihÄ™reticoruÌ„ aliqua mira facta sunt magis canere debemus And so let him shewe the Churche that he do not say this is true because I say it or because such a one my fellowe saide it or those my fellowes or those our bishops or clearkes or laymen or it is therfore true because Donatus or Pontius or any other hath done those and those miracles or because men pray at the memories of our dead men and are heard or because those thinges those things happen there or because this our brother or that our sister sawe such a vision waking or dreamed such a vision sleeping Let these thinges be set aside which are either the counterfetting of lying men or els the wonders of deceiuing spirits for either those things are not true that are told or else if any miracles are done of heretiques we ought the more to beware of them And after a litle he saith in the same Chapter Sed verum ipsi Ecclesiam teneant non nisi diuinarum scripturarum canonicis libria ostendant quia nec nos propterea dicimus nobis credere oportere quòd in Ecclesia sumus quia ipsam quam tenemus commendauit Mileuitanus Optatus vel Mediolanensis Ambrosius vel alij innumerabiles nostre coÌ„munionis episcopi aut quia nostrorum CollegaruÌ„ concilijs ipsa praedicata est aut quia per totum orbem in locis sanctis quae frequentat communio nostra tanta mirabilia vel exauditionuÌ„ vel sanitatum fiant ita vt latentia per tot annos corpora Martyrum quod possunt a muâ—tis interrogaÌ„tes audire Ambrosio fuerint reuelata ad ipsa corpora caecus multorum annorum ciuitati Mediolanensi notissimus oculos luménque reciperet aut quia ille somnium vidit ille spiritu assumptus audiuit siue ne iniret in partem Donati siue vt recederet à parte Donati QuÄ™cunque talia in Catholica fiunt ideo sunt approbanda quia in Catholica fiunt non ìdeo ipsa manifestatur Catholica quia haec in ea fiunt But whether they holde the Churche or no let them shew none otherwise but by the Canonicall Bookes of the holie scriptures for neither do we say that men ought therfore to beleeue vs that we are in the Church because Optatus of Mileuitum or Ambrose of Millain or innumerable other Bishops of our fellowship haue commended this Church whiche we holde or because it is set foorth and praysed in the councels of our fellowships or because that in holy places thorough the world which our fellowship doth frequent so great miracles are done either of hearing mens prayers or of restoring to health so that the bodies of Martyrs which haue been hidden so many yeres which thing if they wil ask they may heare of many were reuealed to Ambrose at the same bodies one that had ben blind many yeres very well knowen to the citie of Millain receiued his eyes and sight or because this man saw a dreame or that man was taken vp in spirit and heard either that he shold not go into the faction of Donatus or that he should depart from it Whatsoeuer such things are done in the Catholike Church they are therefore to be allowed because they are done in the Catholike Church but the Church it selfe is not therby proued Catholike because these things are done in it And thus much concerning miracles The issue that M. Hesk. ioyneth is tried by all Catholike ancient Doctors that the Masse is idolatrie because it is a worshipping of creatures in steed of the creator although none of the olde writers call the Masse Idolatrie whiche had neither name nor being in their dayes The three and fortieth Chapter maketh recapitulation of the conference of the Masses of the Apostles and Fathers of the primitiue Church and of the Catholike Church that now is with a breefâ— confutation of the conference made by the proclamer betweene thâ— Masse of Saint Iames and that is now vsed The recapitulation conteining nothing but that which is confuted in the discourse at large I will omitte it and come to the conference that the Bishop made betweene the liturgie falsely ascribed to S. Iames and the Popishe Masse beeing content for the time to call it Saint Iames Masse as Maister Heskins doth although neither it is a Masse nor such as it is was it writteÌ„ by S. Iames the Apostle but by some of much later time as appeareth by the prayer therein conteined for such as liue in Monasteries and other thinges fauouring of the errours of that time in which it was written The first point of the conference is that S. Iames saide Masse in the common tong vnderstoode of the people the Papistes say Masse in a straunge tonge M. Heskins answereth that this point toucheth not the substance for the Masse may be good though it be not vnderstood but he himselfe maketh the doctrine of the Masse to be of the substance of it wherefore seeing there lacketh doctrine in the Masse there lacketh one of the foure substantiall partes But he would make the reading of the epistle and Gospel in Latine Doctrine and good doctrine What doctrine that is by which the people are not taught let reasonable men iudge for although all the Masse were nothing but scripture yet it were not good to be read in the Church in a straunge tong 1. Cor. 14. because it were not profitable for edifying His childish sophismes of Plato his substance and his accidents I disdaine to rehearse the trueth is manifest The second comparison S. Iames spake out of the words of consecration They in their Masse suppresse them and keepe them
our Lord vnworthily shal be guiltie of the bodie and bloud of our Lorde For when the Apostle saide this he spake it of them which receiued the bodie of our Lord vndiscreetly and negligently as they wold do any other meat Whersoeuer he borowed these words they are not to be found in that treatise of Aug. which he citeth But if they be August in any place they haue none other sense then before is expressed that such men are said to eate the bodie of Christ which eate the sacrament therof whiche in some manner of speache is called the body of christ The words that I find in Augustine sounding any thing like are these Et sancta possunt obesse in bonis enim sancta ad salutem insunt in malis ad iudicium Certè enim fratres nouimus quid accipiamus vtique sanctum est quod accipimus nemo dicit non esse sanctum Et quid ait Apostolus Qui autem manducat bibit indignè iudicium sibi manducat bibit Non ait quia illa res mala est sed quod ille malus malè accipiendo ad iudicium accipit bonum quod accipit Non enim mala buccella erat quae tradita est Iudae à Domino Absit medicus non daret venenum Salutem medicus dedit sed indignè accipiendo ad perniciem accepit Euen holy things may hurte For in good men holy things are vnto saluation in euill men vnto condemnation For surely brethren we know what we receiue and no man sayeth that it is not holy And what sayeth the Apostle He that eateth and drinketh vnworthily eateth and drinketh his owne condemnation He sayeth it not because that thing is euill but because that euill man by euill receiuing receiueth vnto condemnation that good thing which he receiueth For the morsell was not euill which was deliuered by our Lorde to Iudas God forbidde the Phisition woulde not giue poyson the Phisition gaue health but hee by receiuing vnwoorthily receiued to his destruction To this iudgement of Augustine wee doe subscribe that wicked men receiue a holye thing namely the sacrament for prophaning whereof they heape vp damnation to them selues besides their other sinnes But that the naturall bodie of Christe voyde of his quickening spirite entreth into the mouth of any man wee doe vtterly denye and of the same iudgement is Augustine as we haue shewed in this Chapter in many other places The nine and fourtieth Chapter continueth the same exposition by Isychius and Sedulius In the beginning of this Chapter by a saying of Augustine hee exhorteth vs to heare the doctoures of the Catholike church affirming that he hath alreadie brought sixe plainely expounding this texte of the bodie of Christ and more will bring hereafter whereas the proclaimer required but onely one But what trueth is in his affirmation the reader I doubt not will be able to discerne that is not blinded with affection Isichyus is cited in Leuit. Cap. 26. Propter quod c. Wherefore let vs feare his holie place that we neither defile our bodie nor rashly come to the bodie of Christe in the which is all sanctification For in him abydeth the fullnesse of the godhead without diligent examination of our selues but rather let vs examine our selues remembring him that sayde Whosoeuer shall eate the breade or drinke the cuppe of the Lorde vnworthily shal be guiltie of the bodie and bloud of the Lorde Because Maister Heskins knoweth not what to gather out of these wordes with any shewe of likelyhood to mainteine his cause he runneth into another matter altogether impertinent and needelesse to shewe out of Theophylact how the fullnesse of the Godhead doth dwell in Christe At length he commeth to ridiculous questions why should he dehort wicked men from eating the bodie of Christ if they cannot eat it at all As though their presumption may not bee condemned which cannot attaine their purpose Why shoulde wicked men bee dehorted from seeking the ouerthrowe of Christe and his church seeing it is impossible for them to preuayle either against the one or the other yet Maister Heskins thinketh him selfe wittie when he sayeth It were strange to persuade a man not to pull downe heauen or to eat the starres because it is vaine to moue men not to doe that which is impossible to be done But because Maister Heskins is so angrie with a peece of breade in the sacrament let him heare what the same Hesychius or as he calleth him Isichius writeth in Leuitic lib. 2. Cap. ◠Propterea carnes cum panibus comedi praecipient vt nos intelligeremus illud ab eo mysterium dici quod simul panis est caro Therefore commaunding the flesh to bee eaten with the breade that wee might vnderstande that he spake of that mysterie which is both bread and fleshe together You see that Hesychius acknowledged breade to bee in the mysterie naturallye as the fleshe of Christe is spiritually Nowe let vs heare Sedulius Accipite c. Take ye this is my body As though Paule had sayed take heede ye eate not that bodie vnworthily seeing it is the bodie of Christe You shall eate this vnworthily if you shame the poore and if you eate any meate before the spirituall meate and the supper of the Lorde Here againe he noteth that the bodie of Christ may be receiued of vnworthie persons hee meaneth wicked persons for otherwise all men are vnworthie of it but no such thing can followe of the wordes of Sedulius both because hee speaketh of receiuing the sacrament which after a certeine manner is the bodie of Christe also because he speaketh not of wicked persons and reprobates but of faithfull persones offenders and that not in greate matters namely in shaming the poore with their plentifull feastes and eating bodily meate before they receiue the Lordes supper This place is cited before lib. 2. Cap. 55. The argument that wee bring of the inseparable coniunction of Christe with his spirite he sayeth is vaine for though Christe bee neuer disioyned from his spirite yet his spirite is not alwayes effectuall which is as absurde as the other to saye that the quickening spirite of Christe together with his bodye is in the wicked and worketh not life But hee weeneth Cyprian shall stande with him whose wordes he citeth In Sermone de Coena Sacramenta quidem quantum in se est c. The sacraments truely as concerning them selues cannot be without their proper vertue Neither doeth the Diuine maiestie by any meanes absent it selfe from the mysteries But although the sacraments doe suffer them selues to bee taken or touched by vnworthie persons yet cannot those be partakers of the spirite whose infidelitie or vnworthinesse gaynsayeth so great holinesse And therefore those giftes are to some the sauour of life vnto life vnto some the sauour of death vnto death For it is altogether meete that the contemners of grace should be depriued of so great a benefite
corporis Christi Vocaturque ipsa īmolario carnis que sacerdotis manibus fit Christi passio mors crucifixio nō rei veritate sed significāte mysterio The heauenly bread which is the flesh of Christ after a peculiar maner is called the body of Christe when as in very deed it is the sacramēt of the body of christ And euen the oblation of his flesh which is done by the hands of the priest is called the passion death crucifying of Christ not in truth of the thing but in a signifying mysteri Those words which are borrowed out of August into the decrees the glose doth thus vnderstand Coeleste sacraementū quod verè repraesentat Christi carnem dicitur corpus Christi sed impropriè Vnde dicitur suo modo sed non in veritate sed significante mysterio◠Vt sit sensus vocatur corpus Christi id est significat The heauenly sacrament which doth truly represent the flesh of Christ is called the body of Christ but vnproperly Therefore it is saide to be after a peculiar manner but not in truth of the thing but in a signifying mysterie So that the sense is it is called the body of Christe that is it doth signifie the body of Christe If these testimonies that are taken out of the Romish Bishops owne writings decrees and gloses that are so plaine will not satisfie the Papistes that their doctrine of transubstantiation and carnall presence is neither true ancient nor Catholike it is in vaine to spend more wordes with them as with men that are obstinate and will not be satisfied with any truth contrarie to their presumed heresie The one and sixtieth Chapter maketh a recapitulation of that that is done in this worke Seeing this Chapter containeth no argument or authoritie to defend his cause but only rehearseth what he fantasieth that he hath brought in other places throughout all his booke for the maintenance of the same I referre it to the indifferent readers iudgement what I haue done in this breefe confutation of the same And here I conclude this acte of repeale that notwithstanding this bill offered to the Parleament by Tho. Hesk. in the lower house hath many friends so that the greater part of voyces if the house were diuided might seeme to ouercome the better yet for as much as in the higher house the greatest number haue spoken directly against his bill and no one lord of that house which liued within the compasse of 600. yeres of the challenge hath giuen his voyce to allowe it not only the pretensed acte of Parleament set forth by the said Tho. Hesk. is proued to be false forged counterfet but also the bill that he hath put in to be considered is vtterly reiected condemned spurned out of the house GOD BE PRAYSED A CONFVTATION OF AN IDOLATROVS TREATISE OF NICOLAS SANDER Doctor in Diuinitie which mainteyneth the making and honouring of Images by W.F. Doctour in Diuinitie ECCLESIASTIC 45. The memoriall of the beloued of God is blessed that is to say any thing that maketh vs to remember him that is beloued of God is worthie of praise and honour A Doctour like interpretation and a pithy argument whereupon I may conclude The idols that Salomon made are things that make vs remember Salomon who was the beloued of God and so called of God him selfe therefore the idols were worthie of prayse and honour The preface conteining a breefe declaration which is the true Churche Maister Sander taking in hand so absurde and wicked an argument as is the defence of idolatrie or honouring of Images thought good to present it in the best vessel that he had which is the painted boxe of the Churche which that he might the rather commend to his countrimen he hath taken vpon him to describe it both inside and outside as he saith by certeine knowen truethes in number no lesse then 112. which after they haue been all well vewed and sufficiently considered I doubt not but to the reasonable and indifferent Reader shall appeare nothing else but a faire coloured but yet an empty vessell I will followe his diuisions and where I finde any trueth I will confesse it without wrangling where in steede of trueth he offereth falshode I will breefely confute it 1 The first I graunt that Christe hath alwayes had and alwayes shall haue a Church on earth out of which there is no saluation This Churche consisteth of men whiche beleeue in him haue their faith sealed and confirmed by outward sacramentes 2 The Church is the kindome of Christe the Citie of God and the kingdome of heauen wherein Christ shall reigne for euer 3 The kingdome is spread more largely and gouerned more prudently then any earthly kingdome euer was euen to the endes of the worlde to continue world without end 4 Notwithstanding all this to say that the Churche or this kingdome of Christe was hidden any one houre from the eyes of the worlde is not to make it more obscure then any earthly kingdome euer was as Maister Sander doeth affirme for the glorie of this Kingdome whiche is spirituall neuer did nor shall appeare to the wicked of this worlde The Churche is an article of our faith and faith is of those thinges whiche are not seene Hebru 11. but with spirituall eyes Therfore the exaltation of the Lordes hill that Esaie 2. and Micheas 4. doe speake of is of a spirituall aduauncement and a citie built vpon an hill is euerie true minister of Gods worde Matthewe 5. and not the whole Churche Finally the glorie and ioye that Esaie 60. promiseth vnto the Church and her happie enlargement among the nations Cap. 61. proue no worldly pompe or greatnesse to be seene with carnall eyes but is ment of the ioyfull and comfortable addition of the Churche of the Gentiles vnto the Churche of the Iewes For otherwise these wordes could not be verified of all wicked men All that see them shall knowe them that they are the blessed seede which the Lorde hath blessed 5 The cheefe meane whereby the Church is so clearely seene and so glorious in the sight of men is that Christ being the true light hath cōmunicated his brightnesse to his Apostles sayng you are the light of the worlde A citie built vpon an hill can not be hidden Neither do men light a candel and put it vnder a bushel but vpon a candlestick that it may giue light to al them that are in the house But this brightnesse is heauenly and spirituall not worldly and carnall to be seene of the children of light not of the blind bussards of the worlde 6 The Churche dyed not when the Apostles dyed for Bishops and Pastours succeeded in their place as lightes set vpon the candlestickes which are the seuerall Churches Apoc. 1. 7 The light and glorie of Gods Churche commeth chiefely from the Bishops and Pastours thereof I meane from their heauenly doctrine not from their persons as Maister
godly then any bishop of Rome in his time Likewise when the Sea of Rome vsurped prerogatiue it was reiected by the Councell of Africa which decreed that none should appeale thither discouered the counterfaiting of the bishops of Rome Con. Mileuit Cap. 22. Conc. Aphrican Ep. ad Coelestin Likewise it was reiected of the church of Alexandria whereof great dissention arose Con Affric Cap. 68. That Irenaeus Tertullian Optatus Hierom Augustine Eugenius Theodoretus poynted to the church of Rome as to a witnesse of trueth it proueth her clearnesse from those heresies in their tymes but giueth her none authoritie ouer other churches nor yet maketh her a rule of trueth to all churches for then there needed none other arguments against heretikes but the authoritie of the church of Rome whereas the testimonie of that church was one of the weakest reasons they vsed and that least preuailed 32 That he affirmeth other cities to haue chosen Bishops of their owne tongue it is also true of Rome For he cannot shewe one Pope that was ignorant of the Latine tongue while it was spoken in Rome And not many I thinke not one ignorant of the Italian tongue since that time although they were borne in other countries Besides that it is the fondest reason that euer I heard one or other alledge that the Popes haue bene borne in diuerse countries therefore they are supreme heade of the church more then other bishops that were bishops in the countries where they were born and yet more foolish that speaking of Bishops of other tongues hee nameth so manye places all of one tongue As Syna Antioche Galile Ierusalem Bethelem which are all of one tongue Campania Thuscia Aquileia Pisa Genua Bononia Millaine Parma Rauenna which are all Italian Gascoyne Lorayne Sauoy Burgundie Rhemes Tholose which are all frenche Saxonie Bauier Hollande Alsaria Mastriche which are all duche Cappadocia Thracia Creta Sicilia Sardinia Athens Nicopolis which are all Greeke There remaineth Spaine which is in a manner Italian and last of all Englande and Affrick So that there are not past fiue or sixe diuerse tongues of so many places as hee hath alledged to bleare the eyes of foolish Papistes As if one shoulde saye the Bishops of Caunterburie haue beene borne some in Yorke shire some in Durham some in Chester some in London some in Norfolke some in Cambridge c. Some in Italie some in Greece some in Fraunce some in Wales some in Normandie therefore that churche of Caunterburie is the chiefe Sea in the worlde 33 The See of Rome in deed was verie forward in vsurping authoritie of a chiefe iudge ouer other churches as Victor in excommunicating the bishops of Asia about the celebration of Easter But they vtterly neglected his sentence yea and diuerse did not as Maister Sanders sayeth gently wish him not to deale so seuerely but sharpely rebuked him for his presumption and contention as Eusebius sayeth lib. 5. Cap. 25. Extant autem verba illorum qui victorem acriter reprehenderunt Equibus Irenaeus c. Their wordes are extant which sharply reprehended Victor of which number Irenaeus was one And whereas hee sayeth that Saint Cypriane desyreth Pope Stephanus to depose Martianus bishop of Arles in Fraunce it is false for hee exhorteth Stephanus beeing somewhat slacke against the Nouatians to write his letters vnto his fellowe Bishops in Fraunce as he him self oft had done that they woulde depose Martianus the heretike and suffer him no longer to insult ouer the churche which argueth the remissenes of Stephanus to doe that which was the charitable duetie of euerie bishop as Cyprian sheweth but proueth not his authoritie ouer all bishops That Felix the thirde deposed Aacarius bishop of Constantinople hee shewed the time of the full reuelation of Antichriste to bee at hande yet did hee it not of his owne authoritie but by authoritie of a Synode and afterwarde by a Synode restored him But Iustinianus the Emperour deposed two bishoppes of Rome Syluerius and Vigilius by his owne authoritie 34 That the bishop of Rome hath beene made the Committie of diuerse Councels to receiue the subscription of such as haue beene noted of heresies after their repentance it prooueth no superioritie in the worlde but a good opinion that those Councels had of his fidelitie 35 The letters of Leo to Flauianus and Theodosius proue not that the Patriarches Flauianus and Anatolius were commaunded to giue an accompt to the Bishop of Rome but rather Leo humbly desyred the Emperour Theodosius to commaunde a Synode to bee gathered in Italy because Flauianus had appealed not onely to the Bishop of Rome but to all the Bishopâ— of Italie Ep. 23. And that hee writ that Anatolius shoulde confesse his faith before hee were ordeined it was his good councell to the Emperour no commaundement to either of them Ep. 31. 36 It is false that all nations appealed to the Pope of Africa did excommunicate all them that so would or thought meete to appeale Concil Mileuit Ca. 22. Concil Aph. Ep. ad Coelest And although some appealed to the iudgement of the church or Bishop of Rome yet that proueth no generall authoritie The Councell of Sardike which M. Sanders citeth Can. 7. did moderate those appeales which had not bene lawfull if they perteined to the Bishop of Rome de iure of right Liberatus whom he citeth for the appeale of Athanasius affirmeth that the Councel of Chalcedon confirmed by the Emperor gaue no place to the contradiction of the Bishop of Rome nor his legates Cap. 13. which disproueth his supremacie more then any appeale can proue it As for the appeale of Athanasius if any were it was euer ruled by the Emperour who appointed him a synode to iudge his cause at Tyre Socrat. lib. 1. Cap. 28. Theodorete testifieth that after he was called to Rome by Iulius the bishop by the Emperour Constantius his commaundement his cause was referred to the councell of Sardica when he had first appealed to the Emperour Constans lib. 2. Cap. 4. He citeth Chrys. Ep. ad Innocentium to proue that he did appeale to the Bishop of Rome where there is no such matter Only he declareth how iniuriously he was dealt withal by meanes of Theophilus Bishop of Alexandria from whome he appealed not to the Bishop of Rome but to a Synode Of the appeale of Flauianus we haue spoken euen now by the confession of Leo himselfe Ep. 23. As for other appeales of later times they proue the ambition of the Romish bishops that would receiue them although of many they were misliked 37 That Gelasius affirmed bishops condemned by prouincial councels were restored by the Pope alone hee citeth his Epist. ad Faustum in which is no such matter yet if it were so I say it proueth nothing but the ambition of that See which before his time began to encrease toward a supremacie and not long after obteined that it sought for But from the beginning it was not so
Iustinian which was almost 660. yeares after christ Cod. de summa trini◠lege 4. writing to Pope Ioannes Sanctitas vestra capu◠est omnium sanctarum ecclesiarum Your holines is heade of all holy churches I will not quarrell with him that he citeth the words otherwise then they are read in that Epist. by which it seemed he saw not the book himself but I answere that this epistle is a meere counterfet and forged euidence being not founde in the auncient coppies and therefore hath no glose of age vppon it as it is testified by Gregorius Haloander in a marginall note vppon the same Epistle No maruaile if a false title be defended with a forged euidence For if no men had admonished vs of that forgery yet the verie style vnlike Iustinians writing in other places argueth a later inuenter then either that Ioannes or Iustinian Likewise he citeth the saying of Eugenius not long before bishop of Carthage which called the Churche of Rome the head of all Churches and yet he reposed not all his confidence in the bishoppe of Romes aucthoritie but saide he woulde write to his brethren the other bishoppes that they might come to demonstrate the true faith against the Arrians especially to the bishop of the Church of Rome which is the head of all the Churches meaning the principall Churche Vict. lib. 2. 70 Thirdly hee citeth the words of the bishop of Patara intreatinge the Emperour Iustinian for Syluerius bishoppe of Rome whom he had banished There is not one king as Syluerius is Pope ouer the church of that whol world This bishoppe being 550. yeares after Christ and a suter also is not sufficient to make the Bishop of Rome so great a king And whereas Maister Sander sayeth that the Emperor yeelded to his saying repented willed him to be restored and therfore chargeth M. Iewel with impudency for alledging the example of Iustinian banishing Syluerius and Vigilius to proue that he had somewhat to doe in the churche of Rome affirming that hee might as well alledge the homicide and adultery of Dauid to prooue that hee had somewhat to doe with an other mans wife the trueth is M. Sanders forgeth a matter contrary to al histories which affirme that Syluerius dyed in banishment And how vnlike it is that Iustinianus repented of the banishinge of Syluerius vppon the words of the bishop of Patara in respect that he was Pope ouer the church of the whole worlde appeareth by this that he afterward banished Vigilius his next successor in the same sea The wordes of Liberatus whom M.S. citeth cap. 22. bee these Quem audiens imperator reuocari Roman◠Syluerium iussit c. Whom when the Emperour heard he commaunded that Syluerius shoulde be called againe to Rome and that iudgement should be made of these letters so that if it were prooued that they were written by him the bishop might remaine in any citie and if they were prooued to bee false he shoulde bee restored to his owne See. These wordes doe manifestly shew that Iustinian repented him not of banishing the Pope as a thing vnlawfull for him to doe but onely that whereas it was alledged in the Popes behalfe that the letters of treason were forged which he was charged to haue written to the Emperours enemies Iustinian was content that his cause might come to a newe iudgement and if he were found cleare to bee restored if not to continue in banishment To conclude the sayinges of Gregory bishop of Rome in defence of his owne dignitie are of small credit And yet they are a great deale more modest then the proude decrees of his successours For he challengeth the hearing of such controuersies only as arise in those dioces which haue no Metropolitane or Patriarche of their owne to resort vnto to determine them And againe I cannot tell what bishop is not subiect to the Apostolike See if any fault be found in them otherwise all the bishoppes are equall lib. 11. Ep. 58. lib. 7. Ep. 64. 70 The fame glorie and authoritie of the auncient church of Rome is a shame and dishonour to the present popish church of Rome Because it keepeth not nowe but hath altogether reiected the doctrine deliuered by the Apostles that Irenęus commended in his time libr. 3. Cap. 3. nor holdeth that rule or beleefe of the Apostles vndefyled which Ambrose praised in his time Ep. 81. 71 This land of Britaine receiued the faith of Christ as Gildas a Britaine a more auncient and certeine writer then Ado M. Sanders author in the time of the reigne of Tiberius 160. before Eleutherius was Bishop of Rome by the preaching of the Apostles and Euangelists as some write of Saint Paule some of Saint Simon of Cana some of Saint Philip some of Ioseph of Aramathia Neither did Eleutherius sende Fugatius and Damianus by him selfe or as of authoritie but being required by Lucius or Leuer Maure one of the little Kinges of some shiere of Britaine as Ninnius a Britaine doeth testifie For that Lucius was King of all Britaine it is proued false by all the Romaine histories which testifie that the Emperour was then soueraigne of Britaine vnder whome ruled certeine petie Kinges in some partes not throughly conquered 72 Beda an English Saxon more like to knowe matters of this lande then Prosper a forreyne writer affirmeth that the Britaine 's against the Pellagians heretiks desired ayde of the Bishops of Fraunce who by a Synod there gathered sent Germanus and Lupus two Bishops to confute the Pelagians without any sending to Rome or from Coelestinus Bishop of Rome lib. 1. Cap. 17. Likewise the seconde time at the request of the Clergie of Britaine Germanus returneth with Seuerus to roote out the heresie of the Pellagians 73 The zeale of Gregorie the first is to be commended that he sent Augustine to conuert the Saxons to the faith of Christe although the superstitions which hee brought in with the Christian faith cannot be defended The diligence of Augustin in teaching according to his knowledge deserueth praise yet can it not make him an Apostle because an Apostle hath his calling immediatly of God Gal. 1. If we report his pride and crueltie as wee finde in our histories written by Papistes let the worlde iudge whether we or they do him iniurie 74 From Vitellianus the Pope was Theodorus a Grecian sent to be Archebishop of Caunterburie rather to reteine the countrie vnder the vsurped authoritie of the Romish bishop then to instruct them in matters perteining to the faith For the Pope him selfe was afraide of him that beeing a Gręcian hee shoulde teache any thing contrarie to the Romishe religion Beda lib. 4. Cap. 1. 75 King Henrie the eight found his dominions subiect to the tyrannie of the Pope of Rome which vppon good ground and authoritie of the scriptures hee banished out of his realme what cause soeuer papistes do surmise or to speake plainly notwithstanding the iniurious and contumelious dealing of the Pope about
it might not be deceiued by vncerteine traditions and inuentions of man in steeede of the doctrine of God. 104 The Popishe Church hath not kept the worde of God faithfully but in a corrupt and false Latine translation The certeintie therfore of the scriptures was not receiued from them but from the Iewes concerning the olde Testament in Hebrue and from the Gręcians concerning the new Testament in Greek Although the very common Latine translation of the Bible is sufficient to conuince the Popish Church of horrible heresies and blasphemies 105 To refourme the Church according to the doctrine of the holie scripture and the example of the Primitiue Church is not like as if one reading of the olde lawes of England in an other Ilande would say it were England and that the countrie whiche is so called is departed from olde England For chaunge of Lawes cannot change places and regions but departing from the trueth of Gods worde is a departing from the Churche of Christe and the returning to that trueth is a returning to the Church of Christ notwithstanding Maister Sanders wise similitude The Prophetes in deede Esaie Ieremie c. by the lawe of Moses shewed the errours of the Church of Ierusalem and by it sought the reformation thereof But they renounced not the lawful gouernement of the high Priest because it was established by the lawe whereas the tyrannicall vsurpation of the Pope is contrarie to the lawe of Christ and therefore is moste iustly renounced 106 It is graunted that the Church of Rome was once a principall parte of the Churche of Christe But the successions of Popes since Popes were hath not continued so without interruption as the successions of the highe Priestes at Ierusalem by meanes of so many Schismes Antipapes and translation of the See from Rome to Auinion with so many and so long variations of the See. And the succession of Christians except in a fewe hath vtterly failed as Esaie saith of Ierusalem how is the faithfull citie become an harlot Esaie 1. 107 It is graunted that of olde time the Romane faith was accounted the catholike faith while it was so in deed euen as the Britanne faith the French faith the Germane faith was likewise But that whiche he inferreth is vtterly denied namely that the Pope and his citie haue continued in the profession of that faith to this day For the contrarie beeing proued it is not onely the euill manners of the Pope and that citie that haue moued vs to departe from the Churche but the false religion therof Although it is nothing like that where suche a sinke of all abhominations is and hath beene openly and generally seene aswel in the Popes as in the people of his citie there should be a true and sincere faith and religion whiche bringeth foorth wicked and vngodly fruites 108 The glorie of Christes Church and kingdome is not like to the kingdome and glorie of an earthly Empire but contrarie to it namely it is spirituall and not carnal inwarde and not outwarde in appearance of weaknesse pouertie foolishnesse and not of strength riches and wisedome 1. Cor. 1. 109 The wayes to see and heare the Church of God is to heare the worde of God whereof commeth faith by the eyes whereof the Church of God is seene and not by bodily eyes to be painted out loe here loe there for the kingdome of God is within vs Luc. 17. vers 21. 110 Notwithstanding any thing repeated in this article conteined in seuerall articles before 19.20.64.18.22.24.25.26.31.46.27.41.42.56.43.45.48.36.39.67.65.68.20 the Popish Church is the Church of Antichrist therefore we haue iustly departed from it to the Churche of Christ. 111 In the Church of Christ is the word of God the sacramentes forgiuenesse of sinnes the holie Ghost the communion of Saintes and Christ himselfe which is the onely head and sauiour thereof But whether the Papistes holde this Church or we let them proue as S. Augustine vrgeth the Donatistes by none of these fonde and carnall reasons but only by the authoritie of the scriptures De vnitate Eccles. Cap. 16. 112 The rest of the preface is consumed in dissuading the Papists of England frō dissembling their professiō of Papistrie exhorting them to make open confessiō therof which next vnto their conuersion I wish as much as M. Sander that if they may not be conuerted to become true Christians and good subiectes they might be knowen as they are for open heretikes enimies of their Prince and Realme ¶ A TREATISE OF IMAGES OF Christe and of his Saintes and that it is vnlawfull to breake them and lawfull to honour them c. THE FIRST CHAPTER THe Argument of the treatise following In which he noteth especially The storie of the spoyle of Images in the lowe countries The diuersitie of sectes there The holie Bible burnt Hermannus a preacher capteine of the spoyle THE defence of idolatrie whiche he taketh in hand beeing so abhominable to be heard among Christians after he hath first sought to dasell mens eyes with the vaine glitering glorie of the Romish Church now he goeth about to tickle their eares with a plausible tale of some disorderly doinges in breaking of Images in the lowe countries As though the inconsiderate zeale of a fewe image breakers or perhaps the licentious riot of some pilfering spoylers beeing either Papistes or of no religion that were mixed with them were sufficient to excuse such horrible Idolatrie as the Papistes daily commit and M. Sander is not ashamed to defend He pretendeth as though his purpose were no more but to answere an obiection of I cannot tell what Protestants nor he him selfe is able to name any of credite which affirmed that the casting downe of idolatrie in the lowe countries and liberty of preaching the gospel procured by a few naked base men against an armed Prince and so many wealthy persons as were enimies to it must come of the mightie hand of God and that it was a great miracle Whiche thing might well and truely be saide without allowing of any thing that was done beside order For there is no doubt but God directed all things to his glory although men sought not the same by lawfull ordinarie meanes It was no miracle saith M. Sander because they were not resisted in suche places where the spoyle was made But so much the greater was the miracle that in so many places the heartes of the magistrates with the people were so daunted that they durst make no resistance The storie as M. Sander reporteth it is that the Lordes of the low countries dissenting from king Philip about the Spanish inquisition the king lyke to be assaulted by the Turkes in Naples and Malta resorte was made to a certaine preacher not called by anye auctoritie in the woods and fieldes neere to Antwerpe The first quarrell he picketh is to the preachers callinge whiche in suche times as religion is in a manner ouerthrowne and defaced by Idolatrie as
is the order of Melchisedech and consisteth nothing at all in offering of breade and wine as is manifest by the Apostle to the Hebrewes who sheweth in what respect Christ is a priest after the order of Melchisedech As impudent as this is blasphemous is his next argument that by verye expresse commaundement of Christ in his last supper they must offer him vp saying Do this in rememberance of me As though Christ which neuer sacrificed himselfe but once that on the crosse had at his supper offered himselfe to his father in sacrifice As for the testimonies of the Fathers which he citeth are easily answered that they spake of sacrificing Christe figuratiuely and vnproperly as some of them confesse namely Chrysostome whome hee citeth ad Heb. Hom. 17. which when he had demaunded saying Doe we not offer Christ daily he answereth yes but rather wee celebrate the remembrance of his sacrifice the other which hee citeth out of Dionyse hath no word of offering Christ although Dionyse be no writer within the compasse of sixe hundreth yeares Neither do these words of the Liturgie intituled to S. Basil which he rehearseth speake more then of an vnbloudie sacrifice which is the sacrifice of thanksgiuing although the Liturgie is not of such antiquitie credit as it is pretended And of as little is that he citeth out of Ambrose in Psal. 38. which no man learned of sound and indifferent iudgement will receiue for the worke of S. Ambrose Such false principles must leane vpon counterfet Doctours SECTIO 46. From the 152. leafe to the 154. leafe in which he taketh in hand â—o shape a generall aunswere to the particular questions which M. Iewell moueth Hauing proued nothing hitherto but him selfe to be a lying marchant a blasphemous and vnlearned defender of the sacrifice of the Masse to all the rest of the questions of Indiuiduum vaegum merit ex opere operato applying of the sacrifice of the Masse accidents remaining the case of the mouse eating the sacrament c. He aunswereth that these termes for any thing he knoweth were neuer vsed within the compasse of 600. yeares but the matters were beleeued and that he will proue by consent of learned men and the voyce of the Church since those 600. yeares This is in deede as he saith merily but falsely to the Bishop in the beginning of his booke which way to Croydenâ— a poke ful of plumbs the Bishop asketh proofe within in 600. yeares of Christ and M. Rastell will bring proofe without those 600. yeares the Bishop requireth antiquitie whereof the Papistes haue so impudently bragged and Rastel will bring foorth noueltie But he hath a proper similitude to shewe that these Articles though they were not knowne to the auncient Church for 600. yeares after Christe yet are they not to be refused no more then the fruites of Autumne bicause they appeared not on the trees in Aprill are to be reiected Thus you see by this delicate similitude he denyeth the Church of Christe his Apostles Euangelistes Martyrs Confessours Pastours teachers for 600. yeares together to haue beene a season fruitfull of matters of trueth hauing nothing but greene ornaments and gay flowers promising the wholesome fruites of Poperie that haue appeared and waxed ripe in the latter time of the Church as in the Haruest or moneth of September If this similitude can be defended without contumely of Christ and the Primitiue Church let al the Papistes clap their hands at it and say O learned M. Rast. that with so short an answere hath satisfied all M. Iewels demaunds But he will choake the Bishop and vs all with the last question Where is it read saith he within 600. yeares after Christ that our blessed Lady was preached or named the mother of mercy the handmaiden of the Trinitie the spouse of the holy Ghost the Queene of heauen the Empresse of hell and yet if you beleeue in deed that she is the mother of God all these Articles do follow like as the rest of that veritie which saith this is my body It is well that M. Rastell confesseth these titles neuer to haue ben giuen to the Virgine Marie neither by Christ nor by his Apostles nor by any in al the Church for 600. yeres after christ Nowe syr I will answere your question I do as constantly beleeue with my heart and more effectually then I can expresse with wordes that the holy and blessed Virgine Marie is the mother of hers and our Sauiour Iesus Christ the sonne of God very God and very man Yet all those titles which you confesse to be neither read in any antiquitie of 600. yeâ—res after Christe I abhorre and protest to be wicked idolatrous and blasphemous And wheras you say that common sense teacheth that a Kings mother is a Queene and not of no place you trow which is tried false by common experience for King Dauidâ— mother was no Queene I trowe nor fiue hundreth more that haue beene in the world since his time I aunswere yet if it were graunted in earthly Princes it followeth not in the King of heauen For by the like reason and more probable I might argue the mother of a man is a woman therefore the mother of God is a Goddesse from which blasphemie Saint Bonauenture a Popish Saint is of no force if he doe not farre exceede it when he saith to the Virgine Marie Iure matris impera filio and againe Coge Deum c. By the authoritie of a mother commaunde thy sonne and compel God to be merciful to sinners c. SECTIO 47. in the 154. leafe The Bishop declareth the vanitie of the Papistes aunswere which is that no Masse is priuate bicause that euery Priest communicateth with all Priestes that say Masse for that by this reason there should be no excommunication whereas the partie excommunated would say hee would communicate with the Prieste that saith Masse in Calicute Maister Rastel saith he that is excommunicate from one Church is excommunicated from al Churches therefore he that is in the Communion doth communicate with all Priestes But hee vnderstandeth not the Bishops argument or at least he will not vnderstand it For the sophistrie of the Popish argument resteth in the ambiguitie of this worde Communicate which signifieth to receiue the Lordes supper at one time and in one place with others of their Church which the Papistes take for receiuing generally so that the Priest in Louaine receiuing at his Masse alone communicateth with the Priest that likewise receiueth at his Masse alone in Calicut Now if this receiuing wer a sufficient coÌ„munion a Priest being excoÌ„municated in Louane so that no Priest wold suffer him to receiue with him at his Masse if he would contemne their excoÌ„munication might say Masse him selfe say that although none of you Louane Priestes will communicate with me yet I wil communicate with the Priest that this day saith Masse in Calicut yea I will communicate with you
in spite of your heart for I will be at masse as soone as you and then will I receiue at my Masse when you receiue at your Masse and so by our owne principle whereby wee defend our priuate Masses to be communions I will communicate with you whether you will or no yea I can not choose but communicate with you if I say Masse when you doe And if you will say to me that I ought not to say Masse being excommunicate I tell you you can not excommunicate me so long as I can say Masse For though you count me excōmunicate yet you knowe by our owne diuinitie that if I doe say Masse notwithstanding your censure I doe consecrate as well as the proudest of you and after I haue consecrated I will receiue and then I communicate and so your excommunication is no excommunication at all SECTIO 48. in the 155. leafe Whereas the Bishop said that the Masse had nether her name nor her partes vntill foure hundreth yeares after Christe he aunswereth that she had the essentiall and necessarie partes but not the garnishing and decking parts So that by his owne confession it was a namelesse and naked Masse which they had in the church for foure hundreth yeares after Christes So that the later times with him were alwayes more wise and more religious then the former newe deuises better then olde customes And where then is there the proud challenge of antiquitie vniuersalitie consent Apostolike tradition And if the Church might be without the Popish Masse so long after Christe why should they teach that nowe it is so necessarie as there ought to be none other forme of communion vsed in the Church of God but it SECTIO 49. M. Rastel protesting once or twise that he was wearie will now conclude with onely confuting these conclusions of M. Iewels comparison S. Iames Masse had Christes institution they in their Masse haue well neere nothing else but mans inuention To disproue this he saith the epistle and Gospell the collets of the Sunday the Hymne of the Angell the confession of faith the saying of Agnus Dei c. are translated out of their Masse into our communion therefore we take them for parte of Christes institution I answere we take them as Christes institution and not as commended by the Masse and yet are they no parte of the communion though they be vsed in our liturgie some before and some after the communion Secondly he would seeme to confute the Bishops saying that Saint Iames Masse had Christes institution because if we had thought so in deede we would haue translated it into English and so haue vsed it in steede of the Popish Masse and then it would haue seemed more superstitious and full of ceremonies then the Popish Masse And so he rehearseth a number of superstitious ceremonies gestures and prayers that are in it I answere the Bishop said truely as he thought that the liturgie falsely ascribed to Saint Iames hath Christes institution concerning the Lorde Supper notwithstanding it be ful fraught with idle ceremonies and some superstitious and erronious prayers whereas the Popish Masse hath cleane ouerturned the institution of Christ touching the ende of the Lordes supper reteyning well neere nothing of Christes institution except you will say it hath bread and wine which it most horribly abuseth to the prophanation of Christes death and most filthie idolatrie Finally the saluation of the virgine Marie whiche was then aliue although it were more meere to be vsed to her person beeing aliue then after she was departed out of this worlde the prayer made for them that liued in monasteries the tearme of consubstantiall not heard of in the Church before the Nicene councell and many other argumentes doe sufficiently proue that the saide liturgie was not written by Saint Iames the Apostle nor by any that liued many hundreth yeares after him to the iudgements of al men that haue either knowledge to discerne trueth from falshoode or conscience to acknowledge that which they can not choose but know And euen Bartholomew Garanza a Papist that gathered the abridgement of councels affirmeth that the liturgie which Saint Iames vsed is not extant at this day O Lord bring into the way of trueth all such as erre of simplicitie and be not mercifull to those that sinne of malicious wickednesse After this clearkly confutation followeth a counterfet challenge as he pretendeth to shew the Bishops follie but in deede to shewe his owne follie and the weaknesse of his cause which he learned not as he saith of Salomon to answere a foole according to his follie but of Menalcas one of Virgils sheepheardes in his thirde Eglogue which when he could not answer the ridle propounded vnto him by his aduersarie he putteth for than other as harde as he thinketh Dic quibus in terris c. His first section conteineth 21. articles whereof the greatest parte are not helde at all by any of vs therefore there is no cause why we should proue them the rest be matters of meere indifferencie which may be vsed or left vndon without any hurt of our religion some perhaps may be proued which he litle thinketh of to his shame Of the first sort are these 1. that there was no drie communion and we say there ought to be none although the Papistes make a drie communion when they robbe the people of the cuppe of the Lordes bloud The thirde that Bishops did not sweare by their honour we affirme they ought not to sweare nor yet by God as I heard Boner sweare being conuented before the Bishop of Winchester his Chauncelour and a great number of persons beeing present The 4. that bagpipers horscoursers gailers alebasters were not admitted into the Cleargie without sufficient triall We affirme they ought not nor yet any of the scullerie or blacke garde as some yet liuing were made Priestes in Queene Maries time The 6. that no Bishoppe not content with prisoning his aduersaries call vppon Princes to put them to cruell death We holde that no Bishop should imprison his aduersary much lesse procure his death but if the challenge had beene of Gods aduersaries I would haue aunswered otherwise For if in 600. yeares none of Gods aduersaries was or ought to haue beene put to death by procurement of Bishops by what ground of antiquitie doe Popish Bishops procure so many to be put to death yea murther them selues in their prisons and inquisitions vnder pretence that they be Gods aduersaries The 17. that no Bishoppe did gather beneuolence of his Cleargie to marrie his daughter c. We aunswere this no way concerneth religion no more then putting of the ring on the womans left hande which is the 18. or calling the people by ringing of a bell whiche is the 21. Now concerning the rest as the seconde that there should be no celebration of the Lordes supper except there be a good number to communicate three or foure at the least
praescriptionibus aduersus haereticos which is such as hee saieth that euen religion muste agree to it if with anye reason it will bee credited But in deed it is suche as while Tertulian followed too muche hee fell from the Catholike Church to be an heretike The summe of that saying which M. Rast. hath shamefully gesded falsely translated so that it seemeth he hath not red it in Tertulians booke but in some mans notes that hath ioyned together as it were cantles or patches of Tertulians saying the effecte I saie is this That because some heretikes of his time receiued not all the scriptures and those which they did receiue they receiued not whole but by additions and detractions corruptions and wrong expositions they peruerted them to their purpose his iudgement was that against such heretikes the triall was not to bee made by scriptures by which the victorie should either be none or vncertaine or not sure and therefore in as much as they were not agreed what was scripture and how great was the authoritie thereof he thought that the order of disputinge required that these questions shoulde first be decided Vnto whom the Christian faith pertaineth whose are the scriptures of whom and by whom and when and to whom the learning is deliuered by which men are made Christians For where it shall appeare that the trueth of the Christian learning and faith is there shal be the trueth of the scriptures and of the expositions and of all Christian traditions This is the iudgement of Tertulian But seeinge we receiue all the scriptures Canonicall without addition or detraction yea and for the principal articles of our religion wherein we differ from the papistes we receiue the exposition of the most auncient writers both of the Greeke and Latine Churche not bringinge in any newe doctrine but requiring that the olde doctrine may be restored this rule of Tertulian doth not concerne vs Yet are we able to aunswere to all his demaundes without any taryinge and so as it shall satisfie Tertulian or anye man that vnderstandeth him We say that Christian faith pertaineth to true Christians and that the scriptures are theirs also We say also that the learning by which men are made Christians was deliuered of Christ by his Apostles and Euangelistes in the time of the raigne of Tiberius the Emperour first vnto the Iewes and after vnto the Gentiles making one vniuersall Chruch dispersed ouer the whole worlde And the trueth of this Christian learning and faith thus and then deliuered we do hold and mainteine therefore by Tertullians rule the truth of the scriptures and expositions all Christian traditions are with vs the rather because it cannot be proued that we hold any one article of beliefe but the same is conteined in the manifest wordes of the scriptures by which onely it may be tryed what learning Christ deliuered to his Apostles and they to the churches For seeing the memory of man cānot ascende vnto so many hundreth yeares the certeine remembrance must be had out of Records of writings for so much as no writings are either so auncient or so credible as the holy scriptures the trial must be onely by the scriptures notwithstanding Tertullians opinion as Augustine teacheth in many places of his writings against the Donatistes After this discourse vpon Tertullian he addeth sixe articles more falsely pretending that they are the demaundes of Tertullian but altering them into the manner of a challenge where as I haue both set forth and answered Tertullians demaundes according to his owne words and meaning The first is if we can proue by any sufficient and likely argument that we haue any true Christian faith at all among vs for faith saith hee cleaueth vnto authoritie which they can neuer shewe for themselues c In deede suche faith as cleaueth vnto mennes authoritie wee haue none but suche as cleaueth vnto the worde of God as saint Paule saith faith commeth by hearing of the worde of God which is onely true Christian faith wee haue the whole faith of Christians as we do dayly proue not onely by the auctoritie of scriptures but also by the testimony of aunciēt writers agreeable to the same And because he is so impudent to deny that we haue any true Christian faith at all I demaunde of him why hee doth not then rebaptise those that are baptised of vs seing he is persuaded that neither the minister nor the godfathers whose faith according to their doctrin maketh much fo◠baptisme haue any true Christian faith at all The seconde that the scriptures are deliuered vnto vs that we be the right keepers of them is proued by this argument that we be the church of God vnto whome the scriptures and the custodie of them perteineth That wee are the church of God we proue by this argumēt that we beleeue and teach all that and nothing else but that which God by his holy scriptures hath appointed to be beleeued and taught for Christian faith The thirde we knowe from whome wee haue receiued the gospel not from the Papists Namely frō the doctrine of god and his holy spirite from such ministers as were stirred vp of God and lightened with his spirite according to the scriptures and from the books of the Greekes and Hebrues and not of the papists The fourth we knowe by what successours the gospell came vnto vs from God the authour of it euen from the prophets and Apostles Euangelistes pastours and teachers of the church of all ages florishing in sight of the worlde vntill the comming and tyrany of Antichrist had ouerwhelmed all the worlde with darkenesse by whom they were persecuted and driuen into corners according to the prophecie of Christe in the Apocalipse cap. 12. but yet so as they alwayes continued and testified the trueth oftentimes openly protesting against Antichrist vntill nowe at the length the time being come in which Antichrist must be consumed they are againe brought into the sight of the worlde and the kingdome of Antichrist is made obscure ignominious contemptible The fift we knowe at what time the Gospell was first delyuered vnto the Church of the gentiles namely in the reigne of Tiberius in whose time Christ suffered since which time it hath alwayes continued and shall do to the end of the worlde To the sixt wherein he requireth vs to shew the foundatiō of some Church house communion table or booke c. by which it may bee gathered that a true apostolike religion was within the 600. yeares as void of ornamēts ceremonies reuerence distinction of places and dignities sacraments and solemnities perteining to sacraments as ours is I answere our religion hath all sacraments ornaments ceremonies distinction solemnities reuerence necessarie vnto eternall life and therfore to shewe a monument of a religion voide of these it perteineth not to vs Beside that it is a foolishe and vnreasonable demaund for vs to shewe any such monument remaining aboue 900. yeares when by so often