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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01299	A briefe confutation, of a popish discourse: lately set forth, and presumptuously dedicated to the Queenes most excellent Maiestie: by Iohn Howlet, or some other birde of the night, vnder that name Contayning certaine reasons, why papistes refuse to come to church, which reasons are here inserted and set downe at large, with their seuerall answeres. By D. Fulke, Maister of Penbroke Hall, in Cambridge. Seene and allowed.	Fulke, William, 1538-1589.; Parsons, Robert, 1546-1610. Brief discours contayning certayne reasons why Catholiques refuse to goe to church.	1583 (1583)	STC 11421; ESTC S102704	108,905	118

shewes by which the veritie of the Gospel is hidden the word of God despised or by which the ignorant and infidel is confirmed in his error or by which the weake is offended are not of Cod but of Sathan altogether contrary vnto the trueth of the word Therefore we must not halt of both sides but go vprightly before that great God which seeth beholdeth and knoweth all thinges euen before they are begunne Loe heere We see the sentence of their Doctours to the contrary who presse vs so muche to goe to their Churches against our consciences Iferrour finde such zeale what zeale ought trueth to haue If these fellowes each of them for the defence of their priuate fond fancies be content most willi●…gly to aduenture any danger or extremitie whatsoeuer rather then to come to the true catholike churche wherein they were borne and to the which in Baptisme they swore obedience why should suche blame be laide vpon vs for standing in defence of our consciences and for refusing to go to their churches wherin we were neither borne nor bread vp nor euer perswaded that they had any trueth or holinesse in them This reason only may suffice any reasonableman especially the Protestant except hee will mislike with his owne doctrine whiche condemneth mee of hypocrisie dissimulation and renouncing of Christe and his Gospel If I present but my only body to the churches of them whose Religion I am not persuaded to be true The which saying of his in a sense hath good reason albeit the workes and meaning 〈◊〉 wicked For if there bee no man either so foolish or impious in the worlde but muste needes thinke that one only religion amongst christians is true and al other false And if euery man which hath any religion and is resolued therein must needes presuppose this only trueth to bee in his owne religion then ●…t followeth necessarily that hee must likewise persuade himselfe that all other religions besides his owne are false and erronious and consequently a●…l assemblies conuenticles and publike actes of the same to bee wicked damnable dishonourable to God contumelious to Christe and therfore to his conscience which thinketh so detestable Now then suppose the case thus I know in E●…gland certaine places where at certaine times dayes assemblies are made by certaine men in shew to honour and commend but in my conceit to dishonor dispraise and impugne the maiestie of my moste dread Soueraigne Ladie the Queene And I am inuited thither to heare the fame by my parents kinsmen and acquaintance nay I am inforced thither by the greatest authoritie that vnder her Maiestie may cōmaunde mee Tell mee nowe If I should goe thither vnder any pretence whatsoeuer of gratifying my friends or by cōmandemēt of any her inferiour powers can her Maiestie take it well or account of mee better then of a tratierous catiue for yeelding my selfe to stay there to heare them to countenance their doings with my presence to holde my peace when they speake euill of her to hold my hands whiles they slaunder her and finally to say nothing whiles they induce other men to forsake her and her cause And if her Maiestie or any other prince in the worlde could not beare at their subiectes handes any such dissimulation trecherie or treason howe much lesse shal the omnipotent Maiestie of God who requireth and deserueth muche more exact seruice at our handes beare this dissimulation and traiterous dealing of ours if we be content for temporall respectes and for satisfaction of any mortall power lesse then himself to present our selues to such places and assemblies where we shal heare his Maiestie dishonoured his sonne slaundered his worde falsified his churche impugned his Saints and Martyrs discredited his Bishoppes and Pastours reuiled and al the whole Ecclesiastical Ierarchie rent broken disseuered and turned vpside downe and his people purchased with his blood and dearer vnto him then his owne life excited and stirred vpp against him and his Ministers and by sweete wordes and gay benedictions flocked away to the slaughter house of heresie What noble man is there in the worlde whiche coulde take it well if hee shoulde see his friende and muche more his sonne in the companie of his professed enimie at such time principally as he knoweth that his enimie abuseth him in speeche and seeketh most his discredite and dishonour but especially if hee shoulde see him come in open assemblie of the worlde to the barre against him in companie with his aduersarie when his saide aduersarie commeth of set purpose to deface him as Heretikes doe to their Churches and Pulpettes to dishonour GOD I thinke I say hee coulde hardly beare it And shal suche disdaine be taken by a mortal man for a little iniurie and discurtesie shewed and shal not the iustice of God be reuenged vpon our treacherie and dissimulation in his cause If I giue my seruant but fortie shillinges a yeere yet I thinke him bounde to defende mee in al points causes to bee friend to my friends enimie to my aduersaries to vpholde my credite mainteine my honour to resist my detractours and to reuenge himselfe vpon my euil willers and if hee can bee content to holde his peace hearing mee spoken of and to put vp my slaunder without opening his mouth I wil account him vnworthie to weare my cloth howe muche more inexcusable shall we be at the dreadful day of iudgement if wee receiuing at our Lorde and maisters handes such extraordinarie pay for our seruice in this life and expecting further and aboue this al that himselfe is worth for the eternitie of the life to come his kingdome his glory and his euerlasting ioy with his riches and treasures vnspeakeable which neither eare euer heard nor eye saw nor heart of man cōceiued how great they are how 〈◊〉 I say shal wee bee at that terrible rekoning day and howe confounded by the examples of seruantes in this life so zealous for their maisters vppon so smal wages if wee notwithstanding al our rewardes both present and to come shalbe yet key cold in our maister his seruice present at his iniuries and silent at his slaunders Neither sufficeth it to say that these suppositions are false and that there are not such things committed against God at the Protestants chur ches and seruices for howesoeuer that bee whereof I dispute not now yet I being in my hearte of an other religion must needes thinke not onely them but also all other religions whatsoeuer to commit the same as I knowe they doe also thinke of mine Wherefore howe good and holy soeuer they were yea if they were Angels yet shoulde I bee condemned for going amongst them for that in my sight iudgement and conscience by which only I must bee iudged they must needes seeme enimies to God being of the contrarie religion By this it may appeare howe greuously they sinne dayly in Englande and cause other

howling of Woolues the bellowing noise of mad bullockes The reason whereof is that which the scholler of the Apostles S Ignatius saieth No man can cal him good or say he doth wel that doth mingle euil with good Wherefore S. Augustine saieth of the Donatistes Schismatikes and Heretikes of his time that albeit they did sounde out Alleluia with as lustie a voice as the Catholikes did in many thinges els did agree in seruice with them more then nowe the Protestantes doe with vs yet their seruice was impious and auailed them nothing And a litle af●…er vpon the woordes of God vttered by the Prophet saying In many things they were with me c. S. Austen saith thus God graunteth that Heretikes in many things are with him as in Sacraments ceremonies and the like But yet for all that they are not with me saieth God in all thinges For in that they are in schisme they are not with mee in that they are in heresie they are not with mee and therefore for these fewe thinges in the whiche they are not with mee those other many thinges in the which they are with me shal profit them nothing To come neerer to our purpose their owne Apostle and second Elias as they cal him Luther condemneth al their whole seruice for the denying only of the real presence saying The Sacramentaries do in vaine beleeue in God the Father in God the Sonne and in the holy Ghost and in Christ our Sauiour all this doth auayle them nothing seeing they do deny this one Article as false of the real presence Where as Christ doth say This is my bodie Loe here this Prophet with the same spirite wherewith he condemneth the Popes hee condemneth the Protestantes why should we bel●…ue him more in the one then in the other But now to shew wherein the Protestantes seruice is euil it were sufficient to say that it is deuised of them selues and altogether different frō al the seruice of christendome besides and therfore not to be receiued by catholikes with whom they deale too childishly when they say their seruice differeth in nothing from the old catholikes seruice but only because it is in English thereby thinking to make the simple people to haue the lesse scruple to come to it The which how false it is it shal appeare by that which I wil say hereafter I might also bring the opinion of al the hotter sort of Protestants called the Puritaines who in writing sermons and priuate speech doe vtterly condemne the seruice which now Protestants haue and therevpon doe refraine from it as much as catholikes But I wil giue more particular reasons as foloweth First the scripture is read there in false shamelesse translations conteining manifest and wilful corruptions to drawe it to their owne purposes as hath bin shewed in particular by many learned men in their works and is like to be shortly more plainly by the grace of God As for example throughout the scripture where Idoles are forbidden they translate it Images as in Saint Iohn they reade Children keepe your selues from Images Whereas the Scripture sayeth Idoles and this is to make simple men beleeue that Idoles Images are al one which is absurd For then where Moses sayeth That God made man according to his owne Image Wee should consequently say God made man according to his owne Idole Againe where in contrarie maner S. Paule sayeth That a couetous man maketh his money his Idole We should say that he maketh it his image The which howe foolish it is euery man seeth and it can not stande with any sence of the Scripture The like absurde translations they haue in infinite other thinges which I cannot stand to rehearse Let some man reade the latter ende of the xii Chapter of the second booke of the Machabies where he shal see what labour their English translator taketh to shift ouer the words of the scripture which talk of oblatiōs prayers for the dead and by that one place let euerie man iudge of his fidelitie in the rest For I am sure that if a Boye shoulde so corrupt Tullies Epistles in translating them in a Grammer Schoole he should be breeched for his labour The scripture therefore being read there in false translations it must needes seeme to be false which is blasphemie against the holy Ghost the inditer of them So that by this it appeareth that that part of their seruice which they pretend to be scripture is no scripture because it is by the malice of the interpretor false the which scripture can not be Secondly the seruice that Christians ought only to goe to shoulde be saide as also the Sacraments administred by Priestes and such as haue receiued the Sacrament of holy orders as al the general Councels fathers of the Church shew vnto vs. And S. Paul when he saith That no man may take vnto him this honour but he that is called as Aaron was Wherefore the same Paul aduiseth the Bishop Timothie not to giue this dignitie vnto any man but vpon great consideration saying Do not lay thy hands rashly vpon any man But now that either al or the most part of Ministers of England be meere laye men no Priestes and consequently haue no authoritie in these thinges it is euident for many causes as wel for that they haue not receiued the vnder Orders which they should haue done before Priesthood as appeareth by the auncient Councel of Carthage wherin S. Augusten was himself by al the Fathers both before since as also because they are not ordained by such a Bishop Priest as the catholike church hath put in that authoritie which admitteth no man for Bishop which is not ordeined by imposition of three or twoo catholike Bishops handes at the least Of al which thinges none are to be founde amongest the Protestantes Thirdly their seruice is nought because they haue diuers false and blasphemous thinges therein and that which is yet worse they so place those thinges as they may seeme to the simple to be verie scripture As for example In the end of a certeine Geneua Psalme They pray to GOD to keepe them from Pope Turke and Papistrie whiche is blasphemous First for ioyning the supreme Minister and substitute of Christ with the knowne and professed enemy of Christe and speaking so contumeliouslye of him of whome all antiquitie in Christ his church hath thought and spoken so reuerently calling him The high Priest of the Church The Bishop of the Vniuersal Church The Pastor of the Church The Iudge of matters of faith The repurger of heresies The examiner of all Bishops causes And finally the great Priest in obeying whom al unitie consisteth and b●… disobeying of whom all Heresies and Schismes arise Secondly it is blasphemous for that they pray to bee deliuered from Papistrie meaning thereby the catholike and onely true religion by the

offered to him But God receiueth no sacrifices but of his priestes Wherefore God before hand doeth teslifie that he doeth accept all them that offer by this name the sacrifices which Iesus Christ hath deliuered to be made that is in the Euchariste or thankesgeuing of the breade and the cuppe which are done in euery place of the Christians By which words it appeareth that thankesgeuing was offered in the Sacrament not that Christes natural bodye and blood was offered therein and this not by the Prieste alone but by all Christians And this more plainelie may be séene by other words of his that are in the same Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As co●…cerning those sacrifices whiche are offered to him of vs Gentiles in euery place that is of the bread of thankesgeuing and the cuppe likewise of thankesgeuing hee foresheweth saying that wee doe glorifie his name and that you meaning the Iewes doe prophane it In which woordes what other Sacrifice can wée sée but the sacrifice of thanksgeuing in the bread and in the cuppe And to proue most inuincibly that the Church in his ●…me had none other sacrifice but Eucharistical of prayers thankesgeuing This saying of his in the same Dialogue against the Iewes may serue abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I my selfe saie●…h I●…inus doe aff●…e that prayers and thanksgeuing made by worthy persons are the onelie perfect and acceptable Sacrifices to God For these are the onely sacrifices that christians haue receiued to make to be put in minde by their drie and moyst nourishment of the passion which God the sonne of God is recorded to haue suffred for them This place doth not onely shew what the only sacrifice of Christians was in his time but also teacheth that in the Sacrament is drie and moyst nourishment that is bread and drink and not bare accidents as the Transubstantiators affirme Therefore howe little Iustinus maketh for the Sacrifice of the Masse these places doe sufficiently declare And howe vntrue it is that all the Fathers of the Primitiue Churche with one consent doe affirme it Declaring rather how al the Fathers of the Primitiue church that speake of the Sacrifice of the Church are to be vnderstood of a Sacrifice Eucharysticall and not Propitiatorie The next quotation is Tertullian de oratione Where I find no such matter spoken of or once named But in his booke ad Scapulam he sheweth what was the Sacrifice of Christians in his tinte Itaque sacrificamus pro salute imperatoris c. Therefore we offer sacrifice for the Emperours safetie but to our God and his but as God hath commaunded with pure prayer Likewise in his booke aduersus Iudeos the Prophecie of Malachie which the Papistes wrest to their masking propitiatorie sacrifice hee expoundeth it de spiritualibus vero sacrifi●…s c. Of spiritual sacrifices he addeth saying and in euery place cleane sacrifices shalbe offered vnto my name sayth the Lord. Likewise against Martion In omni loco sacrificium nomini meo c. In euery place a sacrifyce is offered to my name and a cleane sacrifyce namely glory renowne and blessing and prayse and hymnes Other sacrifices then these Tertullian doeth not mention in all his woorkes The next authour is quoted Augustine Lib. 20. contra Faust. Manich. cap. 23. In which chapter there is neuer a woorde of the sacrament or sacrifice or any thing that tendeth thereunto But in the. 21. chapter of the same booke S. Augustine she weth his iudgement not to dissent from Iustinus and Tertullian concerning the S●…ifice of the Churche howesoeuer hee often vseth else where th●… terme vnproperly Sed quid agam tantae c. But what shal I doe and when shal I shew to the blindenes of these heretikes what force that hath which is song in the Psalmes The sacrifyce of Prayse shall glorify me and there is the way where I will shewe my sauing helth The fleshe and blood of this sacrisyce before the comming of Christ was promised by oblations of similitudes In the passion of Christe it was geuen vp by the very truth After the Ascention of Christ it is celebrated by a sacra ment of remembraunce Goe your wayes now and charge Augustine to affirme a sacrifice in proper speech to be offered of the bodie and bloode of Christ which he himselfe affirmeth to be a me morie of the only sacrifice of Christe once offered as the legale oblations were promises of the same sacrifice before it was perfourmed Unto Augustine is ●…oyned Chrisostome Hom. 17. ad Heb. Wil you heare his iudgement after he hath made the obi●…ction howe we offer that sacrifice euery day which the Apostle and he before had directly and often affirmed to haue béene but once offered and might not be repeated Hoc autem quod fa●…mus c. But this that we doe saieth Christe is done truely in remembraunce of that which was done For doe yee this saith hée in remembraunce of me We doe not make an other sacrifice as the high priest but we make the self same alwayes but rather we make the remembrance of a sacrifice Sée you not by this correction that the name of sacrifice was vnproperly applied to the celebration of the Lordes Supper which properly is no sacrifice of Christes bodye and blood but a remembraunce of his Sacrifice once offered for all and neuer to bée repeated ●…éeing as Augustine calleth it ●…he onely true and vnsacrificable sacrifice and the Lordes Supper a similitude of that Sacrifice As for Gregorie who liued almost two hundred yéeres after Augustine as hée she weth manye vncertaine miracles in those Dialogues which are next quoted so he was too déeply plunged in the superstitiō of his time that wée should looke for the right and auncient vse of the celebration of the Lordes S●…pper béeyng the next Bishoppe of Rome saue one before Boniface that openly tooke vppon him the Antichristian authority whiche long before was in breaking out the mystery of iniquity that wrought euen in the Apostles times The rest of quotations that serue to prooue that Priestes were orvayned in respect of this Sacrifice I shall not néed to stand vpon them séeyng I haue she wed by the consent of the most aunciente and best approoued fathers that the sacrifice where of they speake was of another kinde then this where unto he would draw their authorities Ierom. vnto Heliodorus ●…hom this author quoteth speaketh not a woord to shew that Priestes were ordeined for this sacrifyce but sayth God for bid that I should speake any thing amisse of them which succeeding to the degree Apostolike doe make the body of Christ with their holy mouth by whom we also are Christians Where calling the sacrament of y ● Lords supper y ● body of Christ he saith no more then Christ saith of it nor in any other sense Whatsoeuer Chrisostome saith in his 2 booke de sacer whiche is nexte quoted muste bée expounded by his saying

that not only saying but also hearing of Masse should bée a woorke so mere●…orious The verie Angels of heauen saieth hée doe come down at that time to adore that sacred bodie and to offer the same vp with vs to God the Father for the whole worlde as all the holy Fathers of the primatiue church did both beleeue and teach Then the Angels also are Priestes if they offer this sacrifice But which of all the holy Fathers so doeth teach that wée may knowe they did be●…ue First hée cyteth Gregorie Lib. 4. dia. cap. 58. Whose words are these What faythfull man can doubt but in the verie houre of immolation or sacrifice the heauens doe open at the Priestes voice and that the quyers of Angels bee present there in that mysterie of Iesus Christ What is there in these woordes to proue that the Angels doe ador●… that sacred bodie or offer vp the same to GOD the Father with vs Otherwise wée doubt not but the Angels of GOD which are present with the faythfull to defende them and kéepe them in all their wayes are present also in all holy actions and especially in the administration of the holie Sacraments The same thing and in the same woordes almost saieth Chrysostome de sac●…rd Lib. 6. At that time the Angelles stande by the Priest and the vniuersall orders of the celestiall powers doe crye out and the place nigh to the A●…lter is full of quyres of Angels in the honour of him who is sacrificed For the presence of the Angels I answere as vnto Gregorie for the sacrifice and him that is sacrificed I sayde Chrysostome is the best expounder of himself Hom. 17. in Epist. ad Hebr. In the same woorke de sacerdo●…o Lib. 3. Hée saieth the lyke hyperbolicall spéech Nam dum conspicis dominum immolatum c. For while thou seest the Lord sacrificed the Priest leaning ouer the Sacrifice and powring foorth Prayers the people also that stand about to be dyed made redde with that precious blood doest thou thinke that thou art still conuersant among men and that thou standest on the earth Art thou not rather immediately tr●…ted into heauen Doest thou not cast off all cogitation of flesh and with naked minde and pure vnderstanding looke round about on those things that are in heauen c. These words of his do shew that hée speaketh of a spirituall presence of Christes bodie and blood by fayth which ascendeth into heauen and beholdeth those thinges which the outward eye of the bodie cannot atteine to see As for the visions of Angels that Chrysostome speaketh of in the place by him quoted proue nothing but the presence of them But Hom. 3. contra Anomaeos Hée explicateth the same more at large saith our Reasoner At that time my deare brother not onely men doe giue out that dreadfull crye Héere our Reasoner addeth a parenthesis of his owne which is not in Chrysostome saying wée adore thée O Lorde c. But also the Angels doe bowe their knees to our Lorde and-the Archangels doe beseech him For they account that a fit time hauing that sacred oblation in their fauour And therfore as men are wont to mooue Princes the more if they beare Oliue bowes in their handes because by bearing that kinde of wood they bring into the Princes minde mercy and gentlenesse so the Angels at that time proramis oleagenis in stéede of Oliue braunches hée leaueth out holding out in their handes the verie selfe same bodie of our Lorde they doe intreate for all mankinde although they saide we doe intreat O Lord for the men of the world whom thou hast so loued that for their saluation thou wast content to dye and on the crosse to breath out thine owne soule For these men we make supplication for the which thou hast giuen thine owne blood for these men wee pray for the which thou hast sacrificed this bodie of thine What playner testimony can there bée then this saith our discourser In déed it is plain enough to shew that Chrysostome calleth that thing the verie bodie of Christ which in proper spéech was a Sacrament and pledge of the same And that the similitude of Oliue braunches which are a signe of peace doe shewe Againe their holding out of the bodie of Christ and intreating God for mankind by y ● memoriall sheweth that they did not hold out Christ for then they would haue prayed to that which they 〈◊〉 in their handes and not to Christ by contemplation of that The sense is therefore in this hyper●…olicall supposition that the Angels by shewing the 〈◊〉 sacrament of his body once truely off●…ed which Sacrament was instituted for a remembraunce of that Sacrifice to entreat our Sauiour Christ by that token of remembrance as men that carrie Oliue braunches in their handes to 〈◊〉 Princes But that the Angels do●… adore that bodie in the Hoste and offered to God for vs and with vs for which purposes this place is cyted héere is nothing saide neither of consecration and ●…uation at which time this supplication of the Angels is affirmed to bée The second losse is pretended to be of the grace of six Sacramentes for which hée bringeth small reasons but repeating them saieth That by the grace of confirmation the holy Ghost was giuen Act. 8. 19. In which Chapters is nothing but of the miraculous gifts of the holie Ghost wherwith the Pri●…e church was garnished but are long since ceased But Cyprian in lib. de ●…ct Christi aduoucheth the same It is true that the Authour of that woorke de cardinalibus Christi operibus Whosoeuer it was maketh mention of that Ceremonie of annointing vsed in his tyme as also the Ceremonie of washing of féete after the example of Christ which hée maketh of as great importaunce as the other The grace that Timothie had by imposition of handes 2. Timothie which the Apostle willeth him not to neglect was extraordinarie and miraculous and therefore maketh nothing for the Ceremonie of vnction neither is there any worde of vnction there vttered That Saint Paule calleth Matrimonie a Sacrament in the Popishe translation it can not make it a Sacrament of the newe Testament which is and was euer before Christ A great mysterie of the spirituall coniun●…ion of Christ and his Church although the Apostle doe not say expresly that Matrimonie is a Mysterie thereof but saieth the coniunction of Christ and his Church is a great Mysterie The vnction whereof Saint Iames speaketh cannot be vnderstoode of extreame ●…tion of the Papistes seeing hée promiseth health and recouerie vnto the diseased whereas the Papistes neuer ministred it but vnto them of whose bodely health it is dispaired although our Reasoner say that many times it healeth the bodie Therefore it is manifest that Saint Iames speaketh of an extraordinarie gift of healing which was in the Church by annointing with ●…yle as the Euangelist also doeth witnesse The third benefite that is saide to be lost by going