his Epistle to the Romaines and before Peter also came thither as it is plaine by the Epistle to the Galath cap. 2. And therefore seeing the church of Rome was first founded neither by Peter nor Paule she hath nothing to brag of their preheminence which many churches planted by the Apostles might with more equitie challenge As for the bequething of Peter and Paule that hee speaketh of when he can shew vs a copie of their Testament we wil shape him an other answere 24 That there were many martyrs and confessours at Rome in the primitiue churche the cause was the great multitude of people in that church by reason of the frequens of the imperial city But this proueth no prerogatiue of ancestrie ouer other churches That so many of the first bishops suffred death for Christs cause although it may be doubted of the number of 30. vpwarde because no auncient writer doth testifie it it was by reason they were neerest vnto the greatest persecutors which were the emperors of Rome But this proueth not the supremacy of the bishop of Rome before the bishops of other cities who haue likewise suffred death for Christ. 25 It is vtterly false that he affirmeth that no faithful people of any citye had euer so notable witnes as the church of Rome of S. Paul your faith is preached in the whol world In which translation he falsifieth the words of S. Paule for he saith your faith is reported or commended in all the world not that it was preached for thē an vnsufficient faith should haue bin preached which needed the iustification of that Epistle And whereas M.S. saith that Cyprian saith the Apostle spake it prophetically not onely in respect of their faith present but also of thē that should folow it is to smal purpose except M.S. can proue that the Romanes now do hold the same faith which S. Paul S. Cyprian commended in his felow bishop Cornelius and the Romanes of his time And as for as notable and a more notable testimonie of an other people then the Romanes read the beginning of the 2. Thessalon capit 1.1 Collossians cap. 1. 26 Whereas he saith that S. Hiero. proueth the faith of the Romaines which Saint Paule praised to haue remayned in his dayes because none other people did so deuoutly visite the sepulchres of the martyres which the protestantes counte for infidelitie rather then faith he sheweth himselfe to bee an impudent wrangler The words of Hierom be these In prooem lib. 2. in Epist. ad Gal. 3. Vultis scire ô Paula Eustochiū quomodo Apostolus vnam quāque prouinciā suis proprietatibus denotarit Vsque hodie cadem vel virtutum vestigia permanent vel errorum Romanae plebis laudatur fides Vbi alibi tanto studio frequentia ad ecclesias martyrum sepulchra concurritur vbi sic ad similitudinem caelestis tonitrui Amen reboat vacua idolorū templa quatiuntur Non quod aliam habeant Romani fidem nisi hanc quam omnes Christi ecclesie sed quod deuotio in eis maior sit simplicitas ad credendum Rursum facilitatis superbię arguuntur Will you know ô Paula Eustochium how the Apostle hath described euerye prouince in their owne properties Euen to this daye the steppes remaine either of vertues or of errors The faith of the Pope of Rome is praised Where is there such concourse any where els with so great desire and frequence vnto the churches and sepulchres of martyres Where doth Amen so rebound like to heauenly thunder the emptye temples of Idoles so shaken with it Not that the Romaines haue any other faith but the same which al the churches of Christ haue but because in them is greater deuotion and simplicitie to beleeue likewise they are reproued for too much facility pride These words declareth that Hierome speaketh of no Popish pilgrimage but of resorting to the churches which were builded vpō the sepulchres of the martyrs therefore called the memories of the martyrs Secōdly what he meaneth by faith namely deuotion simplicitie of beleeuing not doctrine Thirdly that the Romaines reteined aswell the vices as the vertues of their auncesters But nowe they reteine onely the vices 27 The Papists liue vnder a visible head but the same is Antichrist the protestants vnder an inuisible head which is christ The Pope fitteth in Rome the mother of al abhominations hauing nothing to brag of but the vertues of such as haue dwelled there before him and no good qualitie of his owne Yet the title of vniuersall shepherd M.S. denieth vnto him although he most arrogantly do vsurpe it Howbeit properly M.S. saith he ought not to haue it 28 Therfore the bishops of Rome before Gregory the first refused the same title as prophane proude which belongeth onely to christ Yet the councel of Chalcedō offred it to Pope Leo the first but he refused it as slanderous This being cōfessed by M S. chuse whether you wil say the councell did erre in offring the same or Pope Leo in refusing or the latter Popes in vsing the same 29 Gregorie the first in deede tooke vppon him the humble style of the seruaunt of the seruaunts of God as M.S. saith but his successors vsing that title for a formality hauing bene content to be called Lord of Lords and God aboue all gods and our lord God the Pope and the most holiest and an hundreth more blasphemous titles beside treading on the Emperours necke such like examples of prophane pride as Nero Heliogabalus no Dioclesian euer shewed the like 30 It is not to be proued that he saith there were 4. Patriarks at the beginning nor that the Pope of Rome was chiefe For the councell of Nice Canon 6. doth make the patriarke of Alexandria and the rest equall with the bishop of Rome Although afterward the bishops of Rome as they were cōmonly ambitious when persecution was staied by prerogatiue of the imperiall citie challenged a kinde of primacie yet not of authoritie but of order And whereas he sayeth other Patriarches were preferred in respect of the affinitie they had with S. Peter it is false for the Patriarch of Constantinople was placed next to him of olde Rome because Constantinople was newe Rome the imperiall cittie Concil Constantinop Cap. 2. or after Garanza Cap. 5. That the Pope did erect patriarchal Seas at Aquileia at Senis it was not for that the other were infected with heresie but that they refused to acknowledge his Antichristian authoritie bought of Phocas the murtherer by Boniface the third for if his authoritie had bene so great as is pretended he would haue deposed those hereticall bishops and set vp Catholikes in their places rather then to haue spoyled the seates of their dignities for euer for the fault of the bishops 31 It is false that he sayeth neuer any bishop was so much esteemed as the bishop of Rome for Athanasius of Alexandria was more esteemed of the
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
he said much for you when he coÌ„pareth the scripture to the sea I thinke he saith more against you where he compareth the Church to the sea Hexam lib. 3. cap. 3. Vnde bene mari plerumque comparatur ecclesia quae primo ingredientis populi agmine totis vestibulis vndas vomit deinde in oratione totius plebis tanquam vndis refluentibus stridet tum responsorijs Psalmorum cantus virorum mulierum virginum paruuloruÌ„ consonus vndarum fragor resultat WhervpoÌ„ the Church is oft times verie wel compared vnto the sea which first by the coÌ„ming in of the multitude floweth out waues froÌ„ euery porch or entrie and then maketh a noyse with the prayer of the whole people as it were with the ebbing or flowing backe of the waues last of all with answerings of Psalmes singing of men women virgines and little children a well tunable sound of the waues reboundeth By this place it appeareth that all sorts of people were admitted to the reading of the scriptures and that no tong was vsed in the Church but such as was coÌ„mon to all the people Chrysostome succeedeth Ambrose who saith The scriptures are darke that they are found out with labour but not shut that they can not be found out at all and that the priestes ought to be the keykeepers of the scriptures not to shut them vp but to open them c. I would oppose some testimonie of Chrysostome to explane his meaning not to be to discourage men froÌ„ reading the scriptures but that M. Heskins doth soone after confesse the same of his owne accord in these wordes I am not ignorant gentle reader that Chrysostome doth so that is that Chrysostome in a number of places most earnestly exhorteth men to the reading of the scriptures and doth not feare them with the obscuritie and difficultie thereof I aske no more against M. Heskins but his own confession of Chrysostomes iudgement to be against him whervnto we must returne anon after a little consideration of Gregories iudgement Gregorie sheweth that the obscuritie of the scriptures is for great profite for exercising the vnderstanding for auoyding of wearines idlenes contempt and for great delight when it is found out with labour Augustine hath the like sentence but this maketh much for our cause that the obscuritie of the scripture where it is darke is very profitable for the diligent reader To conclude if all the scripture were neuer so darke yet seeing it is necessarie to be knowne of al men it ought to be read and studied of all the more the oftener where it is more hard to vnderstand that long diligent search may find out that which sildome slight reading would passe ouer As for the last testimonie of Hieronyme ad Paulinum concerning the Canonicall Epistles That they are both short and long so that there be not many which are not blind in them Bicause we had the like before I will referre it to the former answeres The rest of the rayling stuffe charging vs with cause of heresies arrogance and ignorance in suffering and allowing the people to reade the scriptures affirming them to be easie when they be hard c. is more meete for M. Heskins to write then vs to answere But to return to the obiection that he maketh of the iudgement of Chrysostome and Erasmus whom he confesseth to be against him let vs see his wittie answeres To Chrysostome he answereth That there were two causes why he would haue the scriptures read one that they might the better vnderstand his expositions in the Churche the other that they might reade them to followe them to these purposes he graunteth it were tollerable they should be read but not to frame newe doctrines out of them nor to contâ—mne the learned teachers c. And who I pray you would haue them read to other purpose Not Luther not Iewell nor any man whom you most spyte at But see the force of truth and the malice of an enimie therof Heskins hauing reasoned in fiue Chapters against the reading of scriptures nowe graunteth to it but yet that which is most conuenient of al most necessarie he vouchsafeth to cal it but tollerable To Erasmus he replyeth first that seeing he confesseth in diuers places the scriptures to be hard to vnderstand he maruelleth that he would exhort ignorant men to the reading of them But Erasmus would easily turne backe M. Heskins reason vpon his owne head Seeing they are hard they are the more often and diligently to be read studied Secondly he thinketh Alphonsus good ynough to oppose against Erasmus who affirmeth That although it were meete the people should read the scriptures in Chrysostomes time yet it is not meete nowe bicause lawes are changed as the times and manners of men are And it is no more meete that the people should nowe read the scriptures then that the Vigils should be kept as they were in Hieronymes time or that Infantes should receiue the Communion as they did in Augustines tâ—me or men shuld abstaine from bloud and strangled as in the Apostles time or discipline and publique penance should be vsed as in the old dayes If the maners of men be worse nowe they haue more neede of the knowledge of God whereby they might be reformed wherefore the similitudes are nothing like And besides this note also the errour of the Church in S. Augustines time confessed and the want of discipline in the Popish Church acknowledged The sixt Chapter declaring howe the people shall come to the vnderstanding of the scriptures The vnderstanding then of the scriptures is necessarie seing God as you coÌ„fesse which ordeineth nothing in vain hath appointed a meane wherby the people should come to the vnderstanding of the scriptures So by the way we haue gained thus much that ignorance is not the mother of Christian deuotion as was most impudently affirmed by all the Bel weathers of Papistrie in the conference of Westminster to the perpetuall shame ignominie both of them selues and al the Popish Church But nowe to the meane appointed by God which you say Is that the lawe should be in the mouth of the Priest and the people should learne it at his mouth A very godly order in deede but yet such as neither promiseth that the lawe shal be alwayes in the Priestes heart nor bindeth the people to learne it only at his mouth And therefore nothing in the world letteth but that the godly man should meditate in the lawe of God day night Psal. 1. and haue it so familiar vnto him that he shuld teach his childreÌ„ therin talke of it at home abroad vprising and downlying and write on the postes of his doores and vpon his gates that he may learne to do it Deut. 4. 11. Wherefore all the places that M. Heskins alledgeth to shewe that the Priestes should be learned and the people instructed by them serue to proue nothing that is in controuersie
but is confessed of al men except it be to condemne the Clergie of Papistrie which for the most part are ignoraunt not onely of Gods lawe but of all honest knowledge and vpon very necessitie open a gate vnto the people to seeke instruction them selues where the ordinarie passage is stopped through the ignorance of the Ministers The first place by him alledged is Deu. 17. That if there rise a matter too hard for the people in iudgement betweene bloud and bloud c. they shall come to the Priestes and stand to their iudgement on paine of death c. Although I might answere that this ordinaunce appertaineth to iudiciall causes of which God gaue his lawe also yet if it be taken generally so long as the Prieste determineth according to the lawe it is well ynough But this proueth not that the people must haue no vnderstanding beside the priests mouth For the decree is onely of matters that are difficult and such as cannot be decided at home No more do the wordes of Malachie That the lips of the Priest shall keepe the law and men shall require it at his mouth And much lesse the commaundement in Aggee Enquire the lawe of the Priestes And least of all that Christ commaundeth the Scribes and Pharisees to be heard sitting in the chaire of Moses These places proue that it is the Priestes duetie to be learned in the lawe of God but repel not the general lawe wherby euery man is cōmanded also to studie in the law of God yea though the Priestes neither would nor could teach him For if the blinde followe the blinde they both fall into the ditch which our sauiour Christ willeth all men to take heede of Hieronyme in the place by you alledged M. Heskins gathereth rightly of these places that it is the Priestes office to know and expound the scriptures but I muse how the greatest number of your Priestes can brooke those words of his If he be ignorant of the law he proueth him selfe to be no Priest of God. Much more against your cleargie your cause is that large sentence you set down out of Hieronyme thē to hurt your aduersaries where he concludeth out of 1. Tim. 3. Tit. 1. that both by the new Testament and the old it is the priests office to know and teach the lawe of god As is also that which you adde out of 1. Cor. 12. that God hath appointed some Apostles some Prophets some pastors teachers as though these orders might not stand with the peoples reading of the scriptures whē euen in the Apostles time the Thessalonians or Berrhoeans wer cōmended for that thei did not only heare the Apostles but also cōferred their doctrin with the scriptures Actes 17. Hauing rehearsed your texts you fal to collecting of three things out of thē 1. That it is the dutie of a Priest to be learned in the law of God and godly life also which euerie man confesseth 2. That there be doubts and hard matters in the law And that also shal be confessed But withall out of the same place it is proued that there are many plaine and easie pointes in the lawe because the decree was not for all the lawe but onely for harde cases of the lawe Thirdly that the people must bee taught them and learne of the priestes and this also shall be granted to the vttermost so that you will allow the people to learn such things as are easie not only of the priests but also of their own reading study conference with thē that are no priestes And this is no inuerting of Gods order M. Heskins how much soeuer you enuie the peoples instruction For it is gods commaundement as I shewed before that his people shoulde not onely reade the lawe themselues but teach the same to others yea parentes are commaunded to teach the lawe of God to their children and yet I weene you will not say that all parents be priestes But the marke you shoote at is easie to see the ignorance of the people is more for your worshippe and gaine then their knowledge The examples you bring of the people teaching Aaron of Chore Dathan Abiram rebelling against Moses and Aaron and of the Israelites in deposing Samuel and desiring a king are of no force to dissuade men from reading of the Scriptures no thoughe they haue learned and true teachers much lesse when they are vnder dumbe dogges and heretikes as all popishe priestes are nor to abridge the authoritie of lawfull magistrates in banishing and suppressing all vsurped power and false teachers nor to shake off the yoke of Antichrist to submit thēselues vnto a king There is too great oddes betweene the Pope and Samuel betweene Moses and Aaron the popish cleargie that they which withstande the Pope and his Prelates should be in the case of Dathan and his complices or of the people that refused the regiment of Samuel The saying of Augustine Ep. 118. Although it come in here out of season yet it maketh nothing against vs He saith It is most insolent madnesse to dispute whether that is to be done which the Church throughout all the worlde doth obserue Excepte M. Heskins can shewe what is obserued of the Church throughout the worlde which we doe not obserue or deny to be obserued For S. Augustine in that place speaketh of Ceremonies The seuenth Chapter declaring the same by examples of the Fathers and authorities of the Doctours of the Church The title of this Chapter pretendeth to declare howe the people shall come to the vnderstanding of the scriptures but the examples are most of the preachers and teachers how they shall atteine to knowledge sufficient to discharge their office But the first argument whervpō almost all the rest of the Chapter doth runne is a maruellous conclusion God commaundeth the children of Israell 32. Aske thy father and he will shewe thee thy Elders and they will tell thee Ergo God did not sende all the people only to the fiue books of Moses to learne but willed them to learne of their Elders So now all men may not be sent to the scriptures to learne but they must learne of their Fathers what be the goodly workes of God conteined in the Scriptures Why M. Heskins you forget not only lodgike but common reason We would not haue men to learne onely by reading the scriptures but muche more by hearing their teachers first their Pastors and then all other whom God hath indued with any gift of knowledge And wil you conclude with shame that because men were not sent only to the fiue Bookes of Moses men may not now be sent at all to the scriptures And are you so blinde that you cannot see this text to ouerthrowe the purpose of both your sixth and seuenth Chapters after this manner by necessary conclusion Men must learne of their fathers therefore not only of the Priestes The rest that followeth for certeine pages is so tedious a
tarie one for an other 1. Cor. 11. for the Communion By which it is euident that it is not lawfull for euery man to haue his priuate Masse as M. Heskins would most absurdly proue As for the sacrifice propitiatorie of their Masse hath all those scriptures against it that set foorth the only propitiatorie sacrifice of Christ and namely Heb. 9. 10. Furthermore M. Heskins findeth the name of Masse vsed of Saint Ambrose Ep. 33. Ego mansi in munere missam facere coepi orare in oblatione Deum vt subueniret I did abide in mine office I beganne to say masse to pray to God in the sacrifice that he would helpe Howe faithfull a reporter of antiquitie Maister Heskins is to be coūted this place among a great number doth sufficiently declare and that he receiued not this text out of Ambrose him selfe but out of some other mans collection or relation Ambrose in that Epistle writing to his sister Marcellina about deliuering of a church to the heretiques which he refused to do at the Emperour Valentinianes request writeth thus Sequenti die erat autem Dominica post lectiones atque tractatum dimissis Catechumenis Symbolum aliquibus competentibus in baptisterijs tradebam Basilicae Illic nunciatum est mihi comperto quòd ad Portianam Basilicam de palatio decanos misissent vela suspenderēt populi partem eò pergere Ego tamen mansi in munere missam facere coepi Dum offero raptum cognoui a populo Castulum quendam quem Presbyterum dicerent Arriani Hunc autem in platea ostenderant transeuntes Amarissimè flere orare in ipsa oblatione Deum coepi vt subueniret ne cuius sanguis in causa Ecclesiae fieret certè vt meus sanguis pro salute non solùm populi sed etiam pro ipsis impijs effunderetur Quid multa Missis Presbyteris Diaconis eripui iniuria virum The day following which was Sunday when the learners of Catechisme were dismissed after the Lessons that were read and the treatise made vpon them I was instructing in the Creede certaine that desired Baptisme in the baptizing place of the Church There it was tolde me after it was knowne that they had sent officers from the Palace vnto the church called Portiana hanged vp clothes for the Emperor that part of the people were going thither I for all that abid in mine office I beganne to let it goe While I offered I vnderstoode by the people that one Castulus was taken by force whome the Arrians saide to be a priest Him had they found as they passed by in the streate I beganne to weepe most bitterly and to pray to God in the very oblation that hee would helpe that no mans bloud might bee shed in the cause of the Church and truely that my bloud might be shed not onely for the sauegard of the people but also for the vngodly them selues What neede many wordes I sent Priestes and Deacons and deliuered the man from iniurie I knowe M. Heskins will not allowe me to translate missam facere to let goe the Church seeing they had entered vpon it the rather bicause offero and oblatione doth followe But notwithstanding seing Masse is neuer named in S. Augustin Hierome nor any other place of Ambrose in his or their authenticall writings I can not of the onely colour and coniecture of oblation folowing be resolued that S. Ambrose vseth missam facere to say Masse For although I confesse that the name of Missa for the Communion began neare about that time to be in vse yet did they neuer vse that phrase missam facere but missum or missarum solennia celibrare to celebrate the Masse or the solemnities of Masses for so they called the administration of the Communion Whereas missam facere can not be translated to say Masse but rather to make Masse Againe if the only cōiecture of offero and oblatione following were sufficient to proue missa to signifie Masse M. Heskins might by the like colour of Priestes and Deacons following translate Missis Presbyterie Diaconibus c. with Masses Priests and Deacons I deliuered the man from iniurie But to take it at the worst that the name of missa is here vsed for Masse yet was this within the time of the Bishops limitation no Popish Masse but a Christian communion although some abuses perhaps were in it And for the decrees of Thelesphorus Sixtus Alexander and such like Bishoppes of Rome bycause they bee meere mockeries and counterfeted long after their times to get credite by the antiquitie of their names I will loose no time in confuting them And whereas M. Heskins saith the proclamer reiecteth them without proofe although it be not to be required that in a sermon such matters should be debated at large as in publique writings are throughly knowne to be debated and determined among the best learned yet will I adde this one disproofe or two of those Epistles to be forged First Eusebius which was a most diligēt gatherer of such writings found none such in his time Secondly if there were nothing else the very barbarous phrase of them all and the false Latine that is in many is sufficient to conuince them for counterfets seing there was no vnlearned womā in Rome in those times but spake better Latin thē these men feigne those learned Bishops to haue writen in those decretall Epistles But M. Hesk. will proue Alexander to be the Authour of that Epistle which is ascribed to him and therein will vse neither bare wordes nor faint likelyhoods In deed for likelihoods he vseth none either faint or strong but in steede of authoritie whereof he bosteth he vseth none at all but very bare wordes He onely quoteth in the margent The 6. Counsel of Constantinople not naming so much as in what part or action thereof this matter is intreated of the actes of that counsel being contained in a great booke as large as M. Hesk. third book at the least And surely although I haue vsed some diligence in search yet I can finde no such matter nor this Alexander once named in that Counsell In deede I found long since Dionysius authoritie cited by the name of Dionyscus Areopagisa Bishop of Athens which is the matter that perhaps deceiued M. Hes. or him that ministred notes of authorities vnto him But to be short the assurance remaineth still vnshaken which the proclamer made in his sermon that the name of Masse is not found in ancient writers vntil 400. yeres after christ As for the Masse it selfe if hee meane that forme of seruice vsed in the Church of Rome and of them commonly called Masse he knoweth it was not throughly peeced together 600. yeares after christ For Gregorie had no small share in it and he confesseth in this Chapter that Telesphorus Sixtus Alexander Felix added somewhat vnto it As for the preparatorie prayers of Ambrose hee doth well not to auouch them to be his bicause
sacrificare locis probentur Ait namque authoritas legis Diuinę Vide ne offeras holocausta tua in omni loco quem videris sed in loco quem elegeris Dominus Deus tuus Episcopus Deo sacrificans testes vt praefixum est secum habeat plures quà m alius sacerdos Sicut enim maioris honoris gradu fruitur sic maioris testimonij incrementatione indiget In solennioribus quippe diebus aut septem aut quinque aut tres diaconos qui eius oculi dicuntur subdiaconos atque reliquos ministros secum habeat qui sacris induti vestimentis in fronte a tergo presbyteri è regione dextra laeuáque contrito corde humiliato spiritu ac prono stent vultu custodientes eum à maleuolis hominibus consension eius praebeant sacrificio Peracta auē consecratione omnes cōmunicent qui noluerint ecclesiasticis carere liminibus Sic enim Apostoli statueruns sancta Romana tenes ecclesia And when the priestes do sacrifice they ought not to do it alone but let them take witnesses with them that they may be proued to do sacrifice to the Lord perfectly in places dedicated to god For the authoritie of Gods law sayeth Take heede thou offer not thy burnt offerings in euerie place which thou shalt see but in the place which the Lord thy God shall choose Let a bishop sacrificing to God haue witnesses with him as is before sayed more then another priest For as he enioyeth a degree of greater honor so he hath need of the increase of greater testimonie For in more solemne dayes let him haue with him either seuen or fiue or three deacons which are called his eyes the subdeacons and the rest of the ministers which being cloathed in the holie vestimentes let them stand before and behind him the priests ouer against him on the right hand on the left hande with contrite heart humbled spirite sober countenaunce preseruing him from malicious men let them giue their consent to his sacrifice And when the consecration is ended let al communicate which will not be depriued of entrie into the church These be the wordes of that Epistle which M. Hesk. mangleth and falsifieth thus Episcopus c. The bishop doing sacrifice vnto God let him in the solemne dayes haue either seuen or fiue or three deacons which be called his eyes subdeacons other ministers First he leaueth out That no priest ought to sacrifice alone but must take witnesses with him Secondly that a bishop ought to haue more then another priest at all times Thirdly hee citeth the words so as though the bishop should haue no neede of witnesses but only on solemne dayes Fourthly he leaueth out how the deacons other ministers should stand before and behind the bishop which will not agree with his popish altar for who can stande before the popish priest except he stand in the windowe or vppon the altar Finally wheras omnes may reasonably be vnderstood of al present he restraineth it onely to the ministers which if it were so yet it ouerthroweth the Popish priuat Masse For if there be twentie or fortie priests clarkes as there be often so many at Masse sometimes an hundreth more as at a Synode yet not one of them wil receiue with the priest neither are they banished that refuse to cōmunicate But to proue that this word all should be referred to all the clergie he citeth the Can. 9 Apost Si quis episcopus c. If any bishop c. when the oblation is made do not communicate either let him shew a cause that if it be reasonable he may obteine pardon or if he shew none let him be excommunicated as one that is cause of offence to the people giuing suspition of him which did sacrifice that he hath not wel offered it This Canō must be no interpretatiō of the Epistle and though it were yet is his priuate Masse in neuer the better case for here are still a number necessarily bounde to communicate with the Priest vnder paine of excommunication But M. Hesk. sayeth possible it might be that when the bishop had bene three attendant vpon him or such small number they might all haue cause to absteine This is a possibilitie not to like to come in esse or being once in 20. yeares For where findeth he that the bishop might haue but three with him The decree before cited requireth three deacons at the least beside subdeacons other ministers of which in the auncient church there was great store diuerse functions as acolytes exercistes readers dorekeepers c. But admitt it were possible that all these should absteine yet saith he there is no prohibition for the priest to receiue alone The decree sayeth they ought not to sacrifice alone and both it the Canon commaund all Christians especially the Clergie that be present to cōmunicate yet M. Hesk. sayeth they are not prohibited to saye Masse alone or that it is not sayd that the priuate Masse is naught What reason is in these aunswers let the readers iudge But for cleare proofe ouerthrow of the proclaimers challēge M. Hesk. sayth that in the Masse of Chrysost. there is a plain rule giuen what was to be done when the priest receiued alone that the Proclaimer had not learned so farre as to know this Indeed this is an high point of learning M. Hesk. that the proclaimer could neuer attain vnto to play with your readers noses so impudently which cannot smell out your falshod when you beare them in hande that that was Chrysostomes Masse which was written seuen hundreth yeres after Chrysostome was dead as appeareth plainly by the prayer for Pope Nicolas the Emperour Alexius that is in it which the proclaimer as vnlearned as you make him yet had wit to finde out laye abrode to your open shame and to all their shames that vse the same Liturgie as authenticall rightly to be ascribed to Chrysostome The issue that you ioyne that priuate Masse is not naught nor prohibited in scripture councel or catholike writer is tryed alreadie by sufficient euidence giuen by the B. of Sarum against Harding by answere to your counterfet and false euidence vttered in this chapter in the next As for the receiuing of a sicke man alone hath nothing to do with priuate Masse which sole receiuing if it were admitted yet a case of extreme necessitie approoueth not an vsuall dayly contempt of Christes holy institution The one and fortieth chapter prooueth that the masse may bee said and the Sacrament receiued ▪ without a number of communicantes at one time in one place When all is saide and done saith M. Hesk. the Masse shal be holy and good and this shal be a trueth that a priest saying Masse or any other man godly disposed sicke or whole may receiue the holy sacrament alone for profe of this