one question or two about this diffuse argument I would demaund Doeth God forbid by the second commaundement naturall or artificiall images If artificiall then they haue no comparison with naturall images Againe syr are our seeing and hearing from whome these images you speake of first doe come by your Philosophie actions or passions If they be passions howe are they compared with making of grauen images whiche are actions Finally where he saith this prohibition was not immutable but temporall to that people he passeth all bounds of reason and common vnderstanding as by the iudgment of God is become like vnto those Idols whome he defendeth For hauing graunted before that Idolatrie was forbidden by this precept nowe he restraineth the forbidding of idolatrie only to the Iewes of that time as though it were lawfull for Christians who more streightly then the Iewes must worship God in spirit and trueth Iohn 4. and are commaunded to keepe them selues pure from Idols 1. Iohn 5. THE VI. OR V. CHAP. That the word of God only forbiddeth Latria which is Gods own honour to be giuen to artificiall images leauing it to the lawe of nature and to the gouernors of his Church what other honour may be giuen to holy images Also the place of Exodus Thou shalt not adore images is expounded and that Christe by his incarnation taketh away all idolatrie that Maister Iewell vainely reproueth Doctour Harding condemneth his owne conscience and is proued a wrangler The difference in honour betweene Latria and Doulia As M.S. saith images are forbidden to be worshipped as they are forbidden to be made so say I but with a farre differing vnderstanding They may not be made to any vse of religion so they may not be worshipped with any religious worship which apperteineth to god For our religion is a seruice of God onely And where he saith as Images might be made by the authoritie of Moses or of the gouernours of Gods people so they wert not to be taken for Gods so they may be likewise worshipped by the authoritie of Gods church this only prouiso being made that Gods owne honour be not giuen vnto them I aunswere that as neither Moses nor any gouernour had authoritie to make any images in any vse of religion other then God commanded no more hath the Church any authoritie to allowe any worshipping of them whiche she hath none authoritie by God to make but an expresse commandement forbidding both the making the worshipping of them in the first table of the law which concerneth onely religion Nowe we haue saide both let vs consider M. Sanders reasons First he saith God forbidding his owne honour to be giuen to images left it to the lawe of nature and to the gouernors of his Churche what honour images should haue Concerning the lawe of nature he saith that God perceiued that when images of honourable personages are made honor was due vnto them What lawe of nature is this M. Sander that is distinct from the law of God Or what nature is that whose lawe alloweth the worshipping of images In deed the corruption of mans nature is to worship falshode in steed of trueth but the law of nature hath no such rule beeing al one with the lawe of God as nature is nothing else but the ordinaunce of god And where find you one title in the lawe that God hath leaft it to the gouernours of his Church to appoint a worship meete for images Worde you haue none letter you haue none nor pricke of a letter sounding that way But you haue collections First of the signification of Latria as though God had written his Lawe in Greeke and not in Hebrue and yet Latria according to the Graecians hath no such restraint to signifie the seruice of God only but euerie seruice of men also and is all one that Doulia and so vsed of Greeke writers excep◠we will say that Doulia which you will haue to be giuen to images is a more slauish seruile worship then that whiche you would haue vs to giue to God. But you will helpe your distinction with the confusion of the commandementes because God saith in the 1. precept Thou shalt haue none other Gods but me and then saith immediately Thou shalt not make nor worworship images but these cōmandementes are distinct or else you shall neuer make tenne And whereas you alledge that he saith immediatly after I the Lord thy God am a iealous God that maketh cleane against you For by those wordes the Lorde declareth that he can no more abide the vse of images in his religion then a iealous man can abide any tokēs of an adulterer to be about his wife therefore idolatrie in the scriptures is often called fornication So the circumstances helpe you nothing but is altogether against you But what an horrible monster of idolatrie is this that after you haue once confessed that Gods incomprehensible nature cannot be represented by any artificiall image you affirme that Christe by his incarnation hath taken away idolatrie that we should not lacke some corporall trueth wherein we might worship the Diuine substance Whereas Christ himselfe telleth vs that nowe the time is come that God shall not be worshipped as before in bodily seruice at Ierusalem or in the mountaine but in spirite and trueth Ioan. 4. The image of Christe you say is a similitude of an honourable trueth whereas no idol doth represent a trueth A worshipfull trueth I promise you Christe you say was man but I say he is both God and man a person consisting of those two natures Your image representeth onely a person consisting of one nature but suche a one is not Christe therefore your image representeth a falshoode and is by your owne distinction an Idol For the Diuine nature you confesse cannot be represented by an artificiall image Againe what an image is it of his humanitie It can not expresse his soule but his bodie onely Last of all why is it an image rather of Christ then of an other man Seeing in lineamentes and proportion of bodie it hath no more similitude vnto Christes bodie then to an other mans But that it pleased the caruer to say it is an image of Christ. O honourable blockes and stones But Philo the Iewe was cited for a fauourer of this interpretation that images are none otherwise forbidden to be made or worshipped then to be made or worshipped as GODS Howe vaine the authoritie of a Iewe is for a Christian man to leane vnto I shall not neede to say especially when it is well knowen that the Iewes also not considering in whether table this commandement is placed vnderstand by it that all images generally are forbidden And Philo saith nothing to helpe him For first in Decal he saith when God had spoken of his owne substance and honour order would that he should tell how his holy name was to be worshipped And againe De eo quis haer rer Diuin Vt solus
The bishop of Rome bearing witnesse of him self for his owne aduauntage is not to be credited In that Epistle he sheweth that Acacius by Lyra was cōdemned according to the Councell of Chalcedon which was lawful not only for him but for any other Bishop to haue done in as much as he inuented no newe heresie but did communicate with an other heresie alreadie condemned in a Councell 38 In the third generall Councell holden at Ephesus there is mention that Cyrillus was President of the councell but not that hee was Lieuetenant of the Bishop of Rome although Euasius a late writer in comparison doth so suppose But the wordes of the Councel are these Denique Petrus Ioannes aequalis sunt ad alterutrum dignitatis propter quod Apostoli sancti discipuli esse monstrantur Peter and Iohn are of equall dignitie one with the other bicause they are shewed to be Apostles and holy Disciples This confession of the Councel maketh more against the Popes supremacie then the Lieuetenantship of Cyrillus to the Pope if it were true could proue for it 39 Maister Sander saith without proofe but of declining times almost 500. yeares after Christe and later that the See of Rome had Legates both ordinarie and extraordinarie throughout all Christendome which if it were true proueth no more his supremacie then that the King of Spaine hath dominion ouer all those countries where he hath Legates ordinarie and extraordinarie He citeth the seuenth Canon of the councel of Sardica which was that he might send a Priest from his side Which in deede was a restraint of his vsurped authoritie and not a confirmation or an enlargement thereof For the Canon is this That if any Bishop that was deposed by the Bishops of his owne countrie did appeale to the Bishoppe of the Church of Rome the Bishop of Rome should write to the Bishops of the next prouince to examine his cause and if the partie by his opportunitie should moue the Bishop of Rome the second time to be heard againe then he might send Presbyterum à latere an elder from his side one or more which either with the Bishops aforesaid should iudge and determine the matter or else leaue it wholy to the iudgment of the Bishops of the Prouince By this Canon the singular authoritie of the Romish Bishop is modestly excluded 40 The examples of Bishops Perigenes and Martinus translated by the Bishops of Rome in the declining times proueth not the perpetual supremacie of the Pope seeing by generall Councels al such translations haue bene forbidden in elder times Nic. c. 15. chalc c. 5. 41 The consent of the B. of Rome was not so necessarie to generall Councels but that they were held without his presence or his sending For concerning his personal presence he was not at any of the 4. first approued generall Councels neither any for him at the second of thē which was held at Constantinople where Nectarius Bishop of the citie was president Also the fourth of Chalcedon made the See of Constantinople equal with the See of Rome which although Leo Bishop of Rome disalowed yet did it take place as Liberatus testifieth Cap. 13. 42 Although the Bishop of Rome had his Legate in some prouinciall Councels yet it is great impudencie to say he had them in al. And such as then were present they bare no rule or preheminence but as the Legates of other Bishops Philippus and Asellius were at the Councell of Aphrica in which decrees were made against the supremacie of the Bishop of Rome and yet they subscribed cap. 92 43 That the Pope hath procured a fewe nations to be conuerted within these thousand or 900. yeares as England by Augustine Saxoni by Bonifacius c it can not excuse him from being Antichrist him selfe ▪ although M. Sander saith we account him to be but the forerunner of Antichrist For though Gregorie otherwise a ceremoniall and superstitious man was moued with zeale of Christes glorie to seeke the conuersion of as many as he could yet the Popes which followed after him in procuring the cōuersion of some countries rather by cruell warres then by preaching of the Gospell as Prusia Liuonia Lithuania c. sought their owne glorie and aduauntage vnder the colour of Christes religion and therefore were not diuided against Satan but ioyned with him in hypocrisie 44 As for the conuersion of the Infidels in the newe found landes is a newe found argument to proue the primacie of the See of Rome Like as the conuersion of Elias the Iewe by Pius 5. Many Iewes and some of greate learning as Emanuel Tremelius haue bene conuerted to the Gospel And one within this two yeares was baptized in London 45 That the See of Rome hath so long flourished like a Queene in worldly pompe it is the more like to the See and citie of Antichrist Apoc. 18. verse 7. And that the cities of the other Patriarches and their Bishops be oppressed with Infidels it letteth them not to be true Christians For Esaie 60. prophesieth not of worldly pompe but of the spirituall glorie of the Church which was as great before Constantius stayed the persecution as euer since 46 That no Bishop was euer so honoured of Princes Kings or Emperours as the Pope c it proueth him to be Antichrist and his Church the whore of Babylon Apo. 17. vers 2. 17. cap. 13. 16. 47 That the Frenchmen deposed their King Childericus by the Oracle of Pope Zacharie which discharged them of their lawful othe of obedience it proueth mightily the Pope to be Antichrist Peter saith Feare God honour the King 1. Pet. 2. 48 And much more that Pope Leo the third did transferre the Empire it selfe into the West For Peter commaunded obedience to be giuen to euery ordinance of man for the Lord whether to the King as to the most excellent or to those rulers that are sent of him 1. Pet. 2. 49 That Pope Gregorie the fift gaue an order for the election of the Emperour confirmeth our iudgement of the Pope to be Antichrist as also that Nicholas the first threatened the Emperour Michael the ouerthrowe of the Empire of the East whereof hee by his proud rebellion and disobedience and diuiding the West part from it was a cause 50 That the succession of the Bishops of Rome hath ben continued in histories with the reigne of Emperours and Kings it proueth in deede that the Church of Rome hath ben either very famous when it was gouerned of good Bishops or infamous when it was degenerated into Antichristian tyrannie but this proueth no more the authoritie thereof to be lawfull or the religion good then the succession of Heathen tyrants Emperours Kings great Turkes proueth their religion true or their vsurpation lawfull As for the light of worldly fame that M.S. boasteth of is spirituall darknesse and not the light of the Gospell which our Sauiour speaketh of Luke 5. No man lighteth a candle c.
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
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
Constantine anno 796. by the seconde councell of Nice images were restored and their worship established Of these stories of pulling downe and setting vp of images M. Sander noteth that the mainteiners of images passed their aduersaries in foure things The first that they were quietly set vp and broken downe with tumult so were many heresies by the subtile serpent quietly setled which without great tumult could not be rooted out as the Arrian heresie for example But that images were vsed from the Apostles and Christ him selfe he promiseth to shewe afterward The second whereas they were set vp in diuerse countries they were pulled downe only in Greece a wise matter whereas idols were worshipped in the days of Ezechias throughout all the worlde they were pulled downe onely in Iewrie And yet against this idolatrous councell of Nice Carolus Magnus Emperour of the West writ a booke which is yet extant The thirde prerogatiue the idolaters haue had two generall councels of their side the idoll breakers none and yet hee confesseth they had one at Ephesus another at Constantinople but he sayeth they had them by stealth that is marueile when they were gathered by the Emperours as all other generall councels were And many of them sayth he recanted after so did they of Nice when the Emperours which followed immediatly after the Nicen councell threwe downe the images as their predecessours had done Finally where as hee alledgeth the sixte councell of Constantinople for images there is not one worde in all that councell to defende them but a counterfect Canon foysted in by the idolatrous councell of Nice which they say was made foure or fiue yeres after vnder Iustinian to cloke their forgerie The fourth that notwithstanding so many Emperours resisting yet images at length preuailed among the Greekes which haue them at this day painted as he sayeth doe reuerence them but hee sayeth falsly if hee meane they worship them as the Papistes do theirs and they are only painted on walles or tables not carued or grauen lest they shoulde be worshipped They continue still also enemies to the Church of Rome if continuance be any matter to iustifie their doings But nowe he concludeth howe vaine a thing it is to oppose Epiphanius which was but one man and a fewe hereticall Emperours against all the rest of the fathers and the generall councels As though because hee hath cited onely Epiphanius there were none of the fathers against images but hee beside that he skippeth ouer the Eliberin councell cited by him selfe But what fathers and councels haue beene against images I shall haue better occasion to shewe hereafter Nowe he proceedeth in his peuish pelfe there were heretikes called Bogomili anno 1180. which condemned the worshipping of images All is not good that heretikes condemne the Arrians condemned the Manichees the Pellagians condemned the Arrians There was neuer any heresie but allowed some good thinges ▪ and condemned some euill things Next he adioyneth Anno Do. 1160. the Waldensies whome hee calleth beggers of Lyons yet Pauperes signifieth not beggers but poore men which were true Christians and condemned not onely idolatrie but also all Papistrie The Sarazens also iustly condemne the Papistes for Idolaters whose idols being so contrarie to the manifest commaundement of God were a greate occasion to make so many nations to forsake Christianitie and for the Mahometists to continue in their wicked and false religion Last of all hee commeth to Wickelefe Hus. Luther c. and them of the lowe countries whome especially hee chargeth with sacriledge But to omitt their fact which I haue often shewed cannot be defended if it wanted lawfull authoritie all the stories that hee bringeth or can bring of godly princes and other persons erecting altars churches colledges c. and furnishing true religion with all ornamentes meete for the same are nothing to the purpose to defende the temples of idols with their idols and altars and other their trumperie from destruction by godly and lawfull authoritie At length hee alledgeth the decrees of Arcadius Honorius Theodosius and Valentinianus which alloweth the erecting of their owne images and of all notable men as Iudges Magistrates c. which when it was a ciuile honour vsed among the Romanes and nothing at all touched religion I marueile with what face hee can alledge it for setting vp of images in churches to bee worshipped and yet that honouring of the Emperours images is condemned by Saint Ierome in Daniell lib. 1. Cap. 3. Likewise that they decreede that such as fledd to the Emperours image should be safe from violence which was only a ciuil policie to bring the maiestie of the Emperour in estimatiō with the common people therefore it followeth not that much lesse they would haue commaunded the image of Christe to haue bene pulled downe which could not be set vp but to the dishonour of Christ because he hath forbidden it And therfore they made a decree that wheresoeuer it was set vp it should be taken downe M. Sander sayeth that M. Iewel alledging this edict doth translate tolli to be taken downe which signifieth to bee taken vp as though the decree had been of crosses on the grounde to be taken vp lest they shoulde bee trodden vppon but when M. Sander hath sayed his pleasure tolli signifieth to be taken cleane awaye And although in Iustinian Ti. 11. lib. 1. the signe of our sauiour Christ is forbidden to be grauen or painted on the grounde in flint or marble yet it followeth not but the edict cited by the bishop of Sarum may be vnderstood of taking away all images wheresoeuer they were The conclusion of the Chapter is that he findeth nothing on Maister Iewels syde but Infidels Iewes heretikes Idolaters or else he maketh many lyes vpō Christian Princes as though the lawe of God were nothing but Paganisme Epiphanius were an heretike the fathers of the councell of Eliberis were rennagates or Iewes the edictes of the Christian Emperours were restreined by Maister Sanders glose because an image was made by the woman that was healed saith he but Eusebius sayeth by the Gentiles lib. 7. Cap. 16. and the Gospell reporteth that shee had consumed all her goods vppon Phisitions and therefore was not able to set vp such a piller and two such images of brasse one of Christe the other of her selfe as those were reported to bee From which day forwarde saith he all Catholike fathers and Councels and Christians made and reuerenced holy images as it shall appeare afterward Of all the lowde lyes that euer I heard this may goe for the whetstone What shall appeare afterward we shall consider afterwarde But in the meane time remember his lye sufficiently confuted euen by such testimonies as hee himselfe hath alledged by way of obiection the Epistle of Epiphanius and the councell of Eliberis THE V. OR IIII. CHAP. That the worde of God forbiddeth not generally the making of all kinde of images and in what sence images
To the â— that to confesse a mans sinnes to the priest is a vaine and superstitious trauell is proued by Chrysostome In Psalmo 50. Non dico vt confitearis conseruo tuo vt exprobret dicito Deo qui curat ea I bidde thee not confesse thy sinnes to thy fellowe seruaunt that he may vpbraide thee tell them to God which healeth them That to seek to make vp a ful and perfect satisfaction by fasting praying almesdeedes c. is iniurious to the passion and merites of Christ is proued by that saying of S. Iohn The bloud of Iesus Christ doth purge vs from all sinnes and if we confesse our sinnes he is faithful and righteous that he will forgiue our sinnes and purge vs from all vnrighteousnesse 1. Ioan. 1. The 7. that the knowledge of the scriptures is a sufficient licence for a man to be a publike teacher in the Church we denie likewise that there is no difference betweene the ministerie of the Churche and the people althoughe that to speake properly of the terme priesthoode all true Christians are alike Priestes to God as it is most manifest 1. Pet. 2. vers 5. Apoc. 1. verse 6. To the 8. That Christian Princes had the auhoritie of supream head ouer the church in that sense which it is giuen to our souereigne is proued by Constantine Theodosius Martianus c. who called the generall councels made lawes for establishment of religion punished Bishoppes and other of the Cleargie offenders and not onely the Emperours but also many other Kinges of Spaine and Fraunce who had the like authoritie in their Dominions as appeareth in all histories and in the actes of the councels generall and prouinciall The 9. that faith onely iustifieth after one be baptised and sanctified is proued by Basil in an Homily of humilitie Hom. 51. speaking of a man baptised and sanctified Haec enim est perfecta ac integra gloriatio in Deo quando neque ob iustitiam suam quis se iactaâ— sed nouit quidem seipsum verè iustiâ—iÄ™ indigum esse sola autem fide in Christum iustificatum For this is a full and perfect reioycing in God when a man doeth not boast himselfe of his righteousnes but knoweth him selfe truely to be voide of true righteousnesse and to be iustified by onely faith in Christe The 10. that all the iustice and holinesse of good men is but an imputatiue iustice c. is not saide of vs which affirme that faith onely is imputed for righteousnesse and not the holines or iustice of any man But we affirme that all the workes of men be they neuer so holie and righteous are imperfect and therefore deserue not the rewarde of Iustice promised in the lawe to the perfect obseruers thereof and to none other The 11. that the keeping of 40. dais fast had no coÌ„mandement from Christ or his Apostles it is manifest by Eusebius which affirmeth that Montanus the heretike was the first that prescribed lawes of fasting Lib. 5. Cap. 16. also he reporteth that there was no certeintie of the time of fasting before Easter for some fasted one day some two dayes some more some compting their day 40. houres of day and night Lib. 5. Cap. 20. And Augustine plainely sayeth Quibus autem diebus non oportet ieiunare quibus oporteat prÄ™cepto Domini vel Apostolorum non inuenio definitum What dayes we ought not to fast or what dayes we ought to fast I finde it not defined by the commandement of our Lord or of his Apostles As for the abstinence from flesh in Lent for ciuill pollicies sake because it toucheth not religion we neede shew no proofe of it To the 12. that aneiling of Christians hath ben abhorred of Christians it is hard to proue because that Popish aneiling by the Priests with oyle consecrated by the Bishop was not in vse in that time The first that is read to vse suche like aneiling about 400. yeres atfer Christ was Innocentius who appointed that al christian men vnder his obedience should vse oyle as witnesseth Sigebertus But Durand and other writers ascribe the institution of this extreame vnction to Felix the fourth who liued about 514. yeares after Christ so that vntil that time this Popishe sacrament was not knowen in the Church And as for reseruation of the sacrament of the altar forbidden I shall need no better authoritie for M. Rastel then the counterfet epistle of Clemens Bishop of Rome Epi. 2. Tanta in altario Holocausta offerantur quanta populo sufficere debent Quòd si remanserint in crastinum non reseruentur sed cum timore tremore clericorum diligentia consumantur Let so many hosts be offered in the altar as may serue the people But if any remaine let them not be reserued vntil the next day but with feare and trembling spent out by the diligence of the Clearks And for other men that can discerne trueth froÌ„ forgerie the testimonie of Euagrius Li. 4. ca. 36. may serue which reporteth an old custome of the church of CoÌ„stantinople to send for childreÌ„ that went to schoole to spend whatsoeuer remained of the sacrament after the coÌ„munion The thirde parte conteineth foure articles To the first that calling vpon Saints in heauen was accounted then blasphemie is proued by S. Augu. which so accouÌ„ted calling vpon Angels or any other creature Conf. Li. 11. Cap. 42. Quem inuenirem qui me reconciliaret tibi an eundum mihi fuit ad Angelos qua prece Quibus sacramentis Whom should I finde that might reconcile me vnto thee Should I haue gone to the Angels With what prayers With what sacraments And yet I confesse some seedes of that errour were scattered in his time But before his time Epiphanius rehearseth it among the heresies of the Caiani that they did call vpon angels Tom. 3. Haeres 38. and calling vpon dead men he compteth it an heresie of the Heracleonites Hae. 36. And Contra Collyridianos he vtterly condemneth al worshipping either of dead Saints or any else or the virgine Marie as them that robbe God of his honour for what greater honour can we doe vnto God then to call vpon him in al our afflictions â–ª Psal. 50. And Dauid saieth Whom haue I in the heauen but thee and I haue desired none in the earth with thee Psal. 73. To the second that the setting vp of images of Christe in Churches was counted idolatrie it is manifest by Epiphanius who as he testifieth in his epistle vnto Iohn bishop of Ierusalem did rend a vaile in which such an image was painted Cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud c. When I had seene this thing that in the Churche of Christ contrarie to the authoritie of scriptures an image of a man did hang I rent it in peeces c. As for the signe of the crosse I haue shewed before out of Irenaeus that the Valentinian heretikes were
exercise of patience confirmation of faith Then the Epistle to the Hebrues hath two sore sentences Heb. 6. 10. For it is not possible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holie Ghoste and haue tasted of the good worde of God and of the power of the world to come if they fall away should be renewed againe by repentance seeing they crucifie againe to them selues the Sonne of God and make a mocke of him And againe For if we sinne wilfully after we haue receiued the knowledge of the trueth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shall deuour the aduersaries The difficultie of these places resteth in one point and in a manner in one worde in eche of the sentences For the Apostle excludeth not from repentance euery one that falleth and sinneth but him onely which sinneth so wilfully that he falleth cleane away from christ For then there is no repentance nor remission because he sinneth against the holie Ghost as did Iudas Alexander the coppersmith Iulian the Apostata such like The contention of Hieronyme Augustine about Peters dissimulation is the last example of difficultie which did not arise of any obscuritie of the place but of Hieronymes immoderate and ouer great zeale to defend Peter where the holie Ghost saith plainly he was worthie to be reprehended But for as much as these two great doctors could not agree about the exposition of this place it doth not so much declare the hardnesse of the Scriptures as it doth discourage vs to finde the certeine exposition of them at all times in the iudgement of the doctours which both in this place and many other are not onely diuers but oftentimes contrarie one to another The conclusion of the Chapter is not all amisse wherein he dissuadeth not men from reading the scriptures but from rashnesse of iudgement and exhorteth the readers of them to humilitie and modestie that so the spirite of GOD may rest vppon them which will leade them into all trueth The first Chapter declareth the mindes and iudgements of the Fathers and Doctours vpon the difficultie of the scriptures It is not ynough for this bold Burgesse to trouble the house in prouing that which no man doth gainesay but he wil also charge men with impudencie and arrogancie which giue him no occasion of this his long and vaine speache But herein he sheweth his witt more then his honestie For bicause he can not disproue that which they say he laboureth to proue that which they do not denie And nowe of the doctours substantially no doubt Origen must beginne who saith That these wordes of Paule Brethren you are called into libertie Gal 5. is an hard place and that the holy Ghost must be found in the scriptures with much labour and sweat c. We say likewise with Dauid that the godly mans studie must be in the lawe of the Lorde day and night But that Origen would not for the difficultie of the scriptures dissuade any Lay man from reading of them is manifest by this place in Gen. Capit. 26. Hom. 12. Tenta ergo tu ô auditor habere proprium puteum proprium fontem vt tu cum apprehenderis librum scripturarum incipias etiam ex proprio sensu proferre aliquem intellectum secundum ea quae in Ecclesia didicisti tenta tu bibere de fonte ingenij tui Assay therefore thou ô hearer to haue a pit of thine own a spring of thine owne that euen thou also when thou takest in hand the booke of the scriptures maiest beginne to bring foorth some vnderstanding of thine owne wit and according to those thinges which thou hast learned in the Churche assay thou also to drinke of the spring of thine owne witte Here Origen will not only haue men to reade the scripture but also incourageth them to seeke out the interpretation by their owne studie But Hieronyme next to Origen in his Epistle to Paulinus both noteth diuerse obscure places in the scripture and also counselleth Paulinus to vse the helpe of interpreters And who is it that mislyketh his councel especially if it be to exhort one that meant to be a teacher in the Church as Paulinus was Yet neuerthelesse we shewed before that Hieronyme would haue euen infantes brought vppe in the knowledge of the scriptures and exhorteth not onely men but women also to the studie of them and commendeth husband men and labourers for their knowledge of the scriptures And although he confesse the questions of Algasia to be full of difficulties yet he both commendeth her studie in the scriptures and desire to be resolued in her doubtes Yet Basill teacheth that all the scriptures are not to be published and made common For there are poyntes of learning or of doctrine that are to be kept close and the obscuritie which the scripture vseth is a kinde of silence so framing those points of learning that a man may hardly vnderstand them The wordes of Basil are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is according to Erasmus translation exercising a minde vnapte for the contemplation of this doctrine and that for the profite of them that exercise them selues in the scriptures Which last wordes M. Heskins hath fraudulently left out and so he is cleane contrarie to M. Heskins purpose Although Basill speaketh not expressely of reading the Scriptures by the faithfull but of publishing the mysteries of Christian religion that were receiued by tradition without Scripture For in his short definitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this question whether it be expedient that they which are new come to the faith should be instructed in the holie Scriptures he aunswereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This question may be dissolued by those things that were sayde before For it is both conuenient necessarie that euery man for his neede should learne out of the diuine Scriptures both for the certeine persuasion of godlinesse also that he be not accustomed vnto mans traditions But S. Ambrose also in fewe words saith much to this matter calling the Scripture of God the great sea hauing in it a deepenesse without bottome of deepe senses vnderstandings into the which many floods do enter But this letteth not S. Ambrose vpon 118. Psal. Serm. 1. to exhort the laye people to read the Scriptures Et tu lege prophetam vt videat lege vt apperiat os tutum And thou also read the Prophet that thou mayst see read that he may open thine eyes And againe Quod sisugias lectionem propheticam si domi non legas in ecclesia audire nolis c. But if thou flye from the reading of the Prophetes if thou read not at home thou wilt not heare in the Church but while thou feinest to heare those things that are read c. And if in your iudgement
him take among his innoceÌ„t disciples that which the faithful know our price But when Augustine him selfe saith the sacraments beare the name of those thinges whereof they are sacraments it is no maruell if the sacrament of the body and bloud of Christ be called our price whereof it is a figure or sacrament especially seeing Augustine flatly denyeth that Iudas did receiue the bread which was the Lorde but only the Lords bread This conference therefore maketh against him not for him As for Theophylactes authoritie which he calleth a plaine place for the proclamer wee refuse although it is not so plaine as he pretendeth for we also affirme that the sacrament is not a bare figuration of the flesh of Christ but his flesh in deede spiritually receiued Finally Tertullians place De resur Car. is nothing at all for him Caâ—o corpore c. The flesh eateth the body and bloud of Christ that the soule may be fed with God. For by the body and bloud of Christe he meaneth the sacrament of them which is called by the name of that is figured or signified by it As for the last shift that No Catholique Doctour saith that the sacrament is only a figure is too childish for a Doctour to vse for in these words of Tertullian Corpus meum id est â–ª figura corporis met my body that is to say a figure of my body there needeth not to be added the exclusiue onely for the latter part is a description of the former which must containe all that is in the thing described or else it is nothing worth as for example If I say M. Heskins is a man that is to say a soule it were fond and ridiculous but when I say he is a man that is to say a reasonable â—ight I neede not say he is onely so for I haue said before as much as he is and so hath Tertullian Meaning that the sacrament is a figure but not a common or bare figure but a diuine and mysticall token not only to signifie but also to assure vs of the spirituall feeding of vs with the body and bloud of Christ. The fiftieth Chapter abideth in the exposition of the same wordes by S. Cyprian and Athanasius First he alledgeth Cyprian de cÄ™na Domini in these words Significata olim a tempore Melchisedech c. For vnderstaÌ„ding of which place seeing he referreth his reader to the first booke and 29. Chapter where he handleth it more at large thither also will I referre him for answer where the place is at large rehearsed and discussed But out of the same sermon of S. Cyprian he hath a plaine place for M. Iewel Which is this Nonâ— est â—uius sacramenti doctrina c The doctrine of this sacrament is newe and the Euangelicall schooles first brought foorth this manner of teaching and Christ beeing the teacher This learning was first made knowen to the worlde that Christian men should drinke bloud the eating whereof the authoritie of the olde lawe doeth most straitly forbidde For the lawe forbiddeth the eating of bloud the Gospell commandeth that it should be dronke In which commandemâ—â—tâ— this moste cheefely ought the Christian religion to discerne that the bloud of beastes differing in all thinges from the bloud of Christe hath onely the effect of temporall releefe and the life of them haâ—h an end appointed without reuocation Hereupon he noteth that the Christians drinke the bloud of Christ which I graunt but spiritually for so Cyprian expoundeth himselfe in the same sermon vt sciremus quòd mansio nostra in ipsâ— fit manducatio potus quasi quaedam incorporatio That we should knowe that our eating is our dwelling in him and ouâ— drinking it as it were a certeine incorporatioâ— in him And againe Esus igitur carnis huius quaedam auiditas est quoddem desiderium manendi in eo c. Therefore the eating of his flesh is a certeine desire to abide in him c. These and such like places doe proue a spirituall eating and drinking of his bloud and none other He noteth further that this is called of Cyprian a new doctrine and therefore it can not be the drinking of the figure of the bloud of Christ for that was olde I answere briefly it was so new as the gospel is the new Testament whiche yet was preached to Adam and Eue but not so clearely and distinctly as since the time of Christ and so was the eating of the bodie and bloud of Christe all one with that it is now differing but in manner of reuelatioÌ„ and not in substance of spirituall foode Athanasius is alledged as he is cited in Theodoret Dial. 2. in confus Corpus est c. It is therfore a bodie to whom he saith for them on my right hand Whereof the diuel was enimie with the euill powers and the Iewes and the Greekes By which bodie he was in deede and so was called an high priest and Apostle by that mysteria which he dâ—liuered to vs saying â–ª This is my bodie whiche is broken for you And the bloud of the new Testament not of the old which is shedd for you The Godhead hath neither bodie nor bloud but man which he did take of the virgine Marie He meaneth nothing lesse than that the sacrament was his natural body and bloud but that he could not haue instituted a mysterie of hiâ— bodie and bloud except he had ben a very man which hath bodie and bloud for the godhead hath none And therfore the rule that M. Heskins giueth that scriptures must be alledged in their literal sense in matters of faith is to litle purpose although it may stand well in this place For the mysterie of his bodie proueth his humanitie without any allegorie or other figure as I haue shewed before Athanasius is likewise alledged in the second Nicen counsell Serm. de 〈◊〉 Iesu in Berito How truly I will not say but thus he is reported to say of the bloud of Christ which was said to be in many places which he denietâ— to haue come froÌ„ Christ but from an image that was crucified Nec esse aliter 〈◊〉 a vere Catholicis praeâ—â—r id quod 〈◊〉 à nobis quasi ex carne sanguine Christi aliqâ—id pasâ—â— i◠〈◊〉 inuâ—â—iri nisi 〈◊〉 quod in aera altarit per manus sacerdanuâ— quotiâ—ie spiritualiter officitur Neither is it otherwise to be thought of true Catholiques then is written of vs as though any part of the flesh bloud of Christ may be found in the world but that which on the altar is euerie day made spiritually by the handes of the priestes I do not cite this as the vndoubted authoritie of Athanasius but thinke rather it was forged in his name as many other thinges were in that wicked idolatrous counsel yet it appeared that the maker of that sermon so the Church in such time as he liued had not receiued the Popish corporall presence The one and
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
was vnlawful yet it followeth not that the doer◠were the ministers of the diuel For they that offend of inconsiderate zeale are not by and by the ministers of the diuell The people that would haue made Christ a King Ioh. 6. attempted a thing vnlawfull for them to doe yet were they not for that the ministers of the diuel The euil was of the diuell the persons for the moste parte sought to serue God or else M. Sander how will you defend them that commit idolatrie vppon good intent in worshipping of an vnconsecrated hoste or in worshipping the diuell in the likenesse of Angels But to come to your reasons The abuses of the images you say might haue bene taken away and the images let alone and that in deede was the iudgement of Gregorie ad Seren. lib. 7. Ep. 109. but his authoritie against the manifest worde of God which forbiddeth all images in any vse of religion is of small weight with vs Ex. 20. The example of King Ezechias breaking the brasen serpent is vnfitly alledged to defende the breaking of images by priuate persons but the two last reasons that M. Sander alledgeth of the breaking thereof are to be considered the one that the brasen serpent was a figure rather then an image the other that it was worshipped as the trueth it self That it was both a figure an image he might haue said truely but so to make it a figure that he denyeth it to be an image is grosse impudencie for first it was an image of a serpent before it was a figure of christ And then it followeth hereof that if such an image as was lawfully made was a figure of Christ by lawfull authoritie was broken when it was abused howe much more images that were neuer lawfully made and also haue beene abused to idolatrie as all the famous images in Poperie haue beene ought by like authoritie to be vtterly defaced destroyed To the seconde reason that the people did worship the brasen serpēt as God it is nothing credible although they gaue vnto it the honour due vnto god For that Ezechias called it Nechushtan which is a lumpe of brasse it shewed that God is not to be worshipped in any materiall image it proueth not what opinion the people had of it M. San. saith the Papistes worship not the mettall of their images but they vse them as occasions to put them in remembrance of them whose images they are It were an hard point for him to proue that the Israelits did worship the brasse of the serpent but rather that image of the serpent as a holy relique by which their forefathers had deliuerance from the stinging of fierie serpents But to the matter it is needlesse for him to cite out of Augustin that it is not lawfull to breake Idolls but for them that haue authoritie and lesse to proue that they which stale siluer crosses and challices c. if any such were as I thinke hee slaundereth them did euill But he will proue that keepers of Church goods be Idolaters bicause they be couetous He may so proue a greater number of obstinate Papistes Idolaters who both keepe Church goodes in their houses and the very Churches or Abbeys which he maketh all one for their houses And yet Augustine whome he citeth alloweth the conuerting of idolatrous treasures to common vses as was the giuing of Abbeys by cōmon consent of the realme into the Kings hand of whome diuers inioy them as bought or giuen If any man vniustly got into his possessiō any such stuffe of couetousnes I for my part will not excuse him of idolatrie nor Sander of treason for cursing the Prince which is inriched by Abbey landes lawfully giuen vnder colour of giuing offence But the foundation of the newe Gospell is shamefull bicause the Protestants contemne this acte of spoyling and yet their preachers and Doctours were the captaines of the spoyle In the first Chapter where he tolde vs the storie he could name but one preacher him an infamous person and yet perhaps he slandereth him in all that he saith against him Now he seemeth as though al the preachers Doctours were captaines of this disorder which is an impudent and shamelesse lye as that which followeth is a malicious and foolish slander that the inconstancie of the protestants is such as there is no ground or assurance of our faith bicause there be diuers opinions in some matters that are no articles of faith or bicause Papistes may feigne inconstancie in their doctrine where there is none at al. For albeit that some haue thought that men must not be enforced to profession of religion and one or two haue written against the regimēt of women as a French Papist also hath done in his Emblemes yet generally we hold that heretikes are to be punished and all men compelled to serue God truly and none suffred to commit idolatrie likewise we hold the regiment of women lawful as well in the highest estate of a Queene as in inferiour degrees of a mother or a mistresse We always teach obedience vnto the Prince And it is the Pope that armeth subiectes against their Prince discharging them of their allegeance as in the rebellion of the North. The doings of Fraunce and Scotland are by publique instruments testified vnto the world by the Princes them selues that they were good and lawfull and not done against them but in their seruice and obedience For miracles and Doctours we neuer taught diuersly of them but alwayes that they were to be embraced according to the trueth which they are brought to confirme which trueth must be tryed onely by the authoritie of scriptures neither by miracles nor Doctours And bicause he toucheth by name the miracle of Maister Lane of Westchester although we make no great account of it as a miracle which might be a natural cure yet it is more vnlike to be a fable and more like to be a true miracle then that which Maister Bristowe alledgeth of Margeret Iesop with the short leg The decrees of the Pope though hee bee Antichrist are sufficient to beate downe the papistes which holde that he can not erre the like I say of the gloses and late writers of their owne to whome we owe no obedience as they professe their faith to be gouerned by them And seeing of custome some be good some be bad why may we not receiue the good and refuse the bad without M. San. frumpe Let olde customes preuaile quoth M. Iewell The old Latin translation of the Bible is in many places corrupt but neuer to be preferred before the originall of the Greeke and Hebrue although it may be cited where it differeth against the Papistes which receiue it as only true Old writers haue called the holy table an altar and the Communion a sacrifice or Masse yet followeth it not that Popish altars Popish Masse may not be condemned But what slaunders are these the body of Christe is the signe of
S. Augustine concerninge figures is applyed to Images Images were made without all scruple in the primitiue Church Bowing to the image of Christ in S. Chrisostoms â—ime His liturgie is defended Seuerus painted the images of S. Martine and Paulinus in a holy place S. Gregorie laye prostrate before an holy Image Saint Augustine is cited De doct Christian. lib. 3. cap. 9. Qui aut operatur aut veneratur c. He that worketh or reuerenceth M. Sander translateth worshippeth a profitable signe instituted by gods authority whose strength and signification he vnderstandeth doeth not reuerence or worshippe that which he seeth and passeth away but rather that thing whereunto all suche thinges are to be referred First I note the corruptioÌ„ of Master Sanders translation that turneth Veneratur worshippeth after the popishe meaninge For God did neuer institute any signe to be worshipped in that sense which Master Sander defendeth worshippinge of Images But all signes instituted of God are to be reuerently esteemed regarded as baptisme which we do reuerently esteeme yet we worship not either the water or the action of baptizing Secondly we haue to consider how Master Sander can proue images to be profitable signes instituted by gods authoritie They be profitable saith hee because they bring vs in remembraunce of good thinges I denie this argument because nothing is profitable in religion but that which is instituted by God for otherwise we might bring the gallowes into the Church whiche bringeth vs in remembraunce of Gods Iustice c. as I haue shewed before Likewise the Prophet Abacuc vtterly denyeth Images to be profitable Cap. 2. vers 18. But let vs see how he proueth popishe images to be instituted by Gods authoritie which is al in al for if that be proued we wil not doubt of the profitablenesse of them First he alledgeth the imitation of nature and of nations the institution of some images in the law of Moses last of all the tradition left to his Church freely to make images of good things The former reasons are answered before in their proper chapters namely the lawe of nature and nations cap. 11. the making of some images in Moyses lawe cap 12. also the example of practise of this supposed tradition out of Eusebius cap. 10. And they are all three wiped away with the expresse commaundement of God in his lawe of religion Thou shalt not make to thy selfe any grauen image or the likenesse of any thing c. Neuerthelesse let vs see how by tradition left to the Churche images are prooued to be instituted by god We reade saith hee in S. Augustine as well of the Ethnikes as of the Christians There is first one falshood for Augustine in the place by him cited speaketh onely of Ethnikes De consen Euang. lib. 1. cap. 10. which because they had seene Christes image pictured with Peter and Paule imagined that Christ had written bookes to Peter and Paule Secondly he citeth the wordes thus Pluribus locis simul Petrum et Paulum cuÌ„ Christo pictos viderunt quiae merita Petri Pauli etiam propter cundem passionis diem celebrius ac solemniter Roma commendat They sawe in verie many places Peter Paule painted together with Christ because Rome doeth set foorth the merites of Peter and Paule the more famously and solemnly euen for that they suffered both vppon one day In this allegation hee addeth wordes that are not in Augustine Although not contrary to his meaning yet shewing thereby that he borrowed this place as manye of our Englishe papistes doe commonly of some other mans noting rather then of his owne reading But the greatest fault of all is that he doth deceiptfully suppresse the words following immediatly which declare howe profitable Sainte Augustine esteemed the doctrine of Images to be His whole sentence is this Credo quod pluribus locis simul eos cum illo pictos viderunt quia merita Petri Pauli etiam propter cundem passionis diem celebrius solemniter Roma commendat Sic omnino errare meruerunt qui Christum Apostolos eius non in sanctis codicibus sed in pictis parietibus quaesierunt I beleeue that they haue seene them painted with him in manye places because Rome doeth more notably and solemnely set foorth the worthinesse of Peter and Paule euen because of the same day of their suffering So they were altogether worthy to be deceiued whiche haue sought Christ and his Apostles not in the holy bookes but in painted walles Now see with what honestie Master Sander hath alledged this place of Augustine to prooue that images are of Gods institution But you will saye perhappes this place doeth prooue that Images of Christe and his Apostles were then made by Christians I graunte but not in the Churches for then the Ethnikes coulde not haue seene them because they were neuer suffered to enter into the Churches of the Christians But Gregorie Nyssen in his Oration De Theod. martyr laud. testyfieth that the paynter had set foorth the whole storie of Theodorus the martyr in his Churche And yet the Image of the martyr was none otherwise painted then the fierce and cruell formes of the tyrauntes neyther otherwise on the walles then on the pauemente For he saith Capillorum item concinnator historiae par opuâ— in pauimento quod pedibus calcatur effecit Also the pauier hath made the lyke woorke of historie vppon the pauemente whiche is trodden vnder feete These deuises of painters and pauiers Master Sander is faine to take holde of in steede of the holy scriptures and aunciente writers But if hee saye that Gregorius doeth also allowe these I answere as ornamentes of the Churche not as matter of Gods religion and worshippe whiche yet he shoulde rather haue defaced with Epiphanius then suffred or allowed for inconueniencâ— that folowed This report of Gregorie sheweth the errour of that time rather then prooueth images to be instituted by god That Paulinus caused images to bee painted on the Church walles as it is confessed to be done so it is denied to be well done The like I say of the images painted in Saint Martins Church in Towers in Fraunce witnessed by Gregorius Turonensis although it was long after the time of Paulinus in which Satan beganne to lay the platforme for his Idolatrie whiche afterwarde he brought into the worlde And these be all the arguments that he hath to prooue that images are profitable signes instituted by Gods authoritie Except he meane the text of Paul to the Galat. 5. to be an argument whiche he citeth to prooue that we are made free in Christ both to knowe our signes and images to be images and signes and also to knowe whereof they are signes which the Iewes saith he did not So that the libertie of Christ is by M. Sanders doctrine not from a yoke of bondage and seruitude vnto ceremonies but from ignorance and want of knowledge of the vse of them And whereas by the lawe
what call you it but the trinitie Fie vppon this horrible idolatrie which is defended with such a sleueles excuse that you honour not the image for his owne sake no more did the Gentiles their images Chrisostom in Homi. 18. in Ep. ad Eph. writeth thus of them Cum illi dicimus quòd simulachrū adoret non inquit simulacrum sed Venerem sed Martem Et cum rogamui quae est ista Venus Qui grauiores inter eos sunt respondent voluptas quis est Mars Animus masculus vehemens When we say vnto him that he worshippeth an image No saith he not the image but Venus or Mars And when we aske what is this Venus the grauer sort among them aunswere pleasure And who is Mars A manlike and valiant corage Augustine in Psal. 96. which place I haue cited before sheweth that the Gentiles affirmed that they worshipped not the images for their owne sake but for the diuine powers which they did represent euen the same which the Christians called Angels So that the Papists are all one with the Gentiles in their excuse as they agree with them in Idolatrie worshipping of images FINIS God be praysed A REFVTATION OF MAITER IOHN RASTELS CONFVTATION AS HE CALLETH IT OF maister Iewels sermon by W. Fulk To the Preface TO giue the Reader a tast of such sinceritie as he must looke for in all M. Rastels booke of confutation hee sheweth in his preface where speaking of three maners of aunswering he declareth the same by an example taken out of the bishops sermon that sole receiuing is not to be suffered among Christians where as the bishoppe hath no such position in all his sermon but that priuate masse was not vsed for the space of sixe hundreth yeares after christ Thus admonishing the Reader that maister Rastell as his grand capteine M. doctour Harding not able to finde any thing either in scripture or antiquitie for the maintenance of their ordinary priuate Masse doth flie to extraordinarie vses and vnlawfull vsages of sole receiuing being all such as either some necessity might seeme to excuse or as all the Papists themselues do confesse to haue beene abuses I leaue his leude preface hasten to the book it self A refutation of maister Rastels confutation SECTIO PRIMA In which he speaketh of the councel of Nice of vnwritten verities TO passe ouer the two first leafes of his booke and halfe the third in which is much vaine babling but no point of confutatiō in the second face of the third leafe he beginneth to picke his iust quarel at the sentence set before the bishoppes printed sermon which is this Let old customes preuaile It greueth M. Rastel his fellowes which perswade the ignorant people that our relygion is all nouelty that M Iewell should make any such claime vnto antiquitie And first therfore he wil know whether the scriptures do not cōteine al things necessary to saluatiō Yes verely and Gods curse light on him that teacheth the contrarie Then he will knowe where we finde this saying in scriptures or if it be not in the scripture of god why we wil vse a sentēce of the coūcel of Nice which was but a cōgregatiō of mens Verily if we found not the matter of this sentence in Gods worde we durst not auouch it to be true that was vttered by men being applied to any point of doctrine But we finde the same doctrine in the sixt of Ieremy where the Lord saith Stand in the wayes and beholde and aske for the olde way which is the good way and walke therein and you shall finde rest for your soules Nowe this saying of the councell of Nice let olde customes preuaile being the same in effect and meaning though somewhat differing in sounde of wordes we embrace it as the worde of God and the holy scripture which we do not restraine vnto the letters and sillables but vnto the plaine and manifest sence and vnderstanding of them The seconde quarrell he picketh to the placing of this sentence before the bishoppes sermon because it is vttered by the Councell of Nice in a particuler case concerning the iurisdiction of the bishops of Alexandria and Antioch and therefore cannot serue for a generall sentence For all olde customes saith he must not be preferred before new customes example of washing of feete abstaining from eating of bloud which were olde customes But if the councell meant that olde customes should preuaile against newe writinges then all books of Luther such like are striken through which one foine Wherefore hee concludeth that the councell meant that olde customes shoulde preuaile against the pretensed alledging of the verye scripture it selfe and newe doctrine of men And so this sentence doth at once ouerthrow all maister Iewels religion But hauing compared this sentence to the text of scripture by which the true meaning therof may appeare I will not stand about this trifling cauils Cōcerning our iudgmēt of antiquitie this it is We wil not admit whatsoeuer is old but only the religiō which is eldest of al which hath god for the autor the Patriarches Prophetes and Apostles for the witnesses and all learning doctrine and religion which is vnder the age of these yeares we reiect as newe false and diuelish As for customes ceremonies and manners which are subiect to mutation we receiue them or refuse them as they be approuable or disprouable by the saide old auncient and Catholike doctrine And bicause M. Rastel hath not only touched the sixt Canon of the Councell of Nice where this sentence is written but also charged M. Iewell with ouerthrowe of his religion thereby I must let the reader vnderstand that he suppresseth one point thereof that vtterly ouerthroweth the piller of all Popish religion that is the Popes supremacie For that Canon maketh the Bishop of Alexandria equall in iurisdiction to the Bishop of Rome For the reason of the iurisdiction confirmed vnto the Bishops of Alexandria is this Quia vrbia Romę Episcop◠parilis mos est Bicause the Bishop of the citie of Rome hath the like or equall custome of iurisdiction But M. Rastell will proue by the storie of Arrius that the Councell meant by that sentence that it is onely tradition custome and manners which killeth the hearts of heretiques and defendeth the Catholike Church and not the authoritie of the Scriptures Bicause Arrius was such a proude heretique that he despised all the interpretations of the auncient Fathers that were before his time as Alexander Bishop of Alexandria writeth of him Yea he is not ashamed to say that although the Fathers of that Councell had scriptures against Arrius yet their chiefe stay was not in that scriptures but in the receiued tradition But this is a most impudent lye for although the consent of Catholike writers of all ages with the word of God is not to be contemned yet the only authoritie in determining of controuersies of faith in