vnto the Apostles and others that succeded them in the Churches 〈…〉 And the Correction due and ready for them whiche without license obteined meddle in an other mans Office doe plainely proue the contrarie And therefore vndoubtedly if you wil haue this place vnderstanded particularly of euery Bishope and saie that God hath geauen eche of them ful power the practise not only of al Christendome but of your owne congregation wil confute you In which there is difference betwen the Superintendent of Sarum and of Canterburie But if you wil refer the gift of ful power vnto some singular successours of the Apostles then is this text nothing preiudicial to the Supremacie of the Bishope of Rome in whom alone when ful power resteth the saying of S. Cyril may be verified For what they haue it is true to say that the Apostles successours haue it And this alone were inough to answer But now I say further That S. Cyril hath not as you report For in repeting shortly the Spiritual sense which was to be gathered out of those two actes of Christ the one when he passed ouer the See of Tyberias signifying therby the forsaking of the Iewes and wente vp againe into an hil with his disciples The other when he cast vp his eyes and beholding a number of people comming toward him fedde them to the ful with fiue loaues and two fishes of this miraculous fact of our Sauiour he saith Quare vetera noua scripturae mandata fidelibus per Apostolos apposita intelligebamus cuius myslerij plenaÌ„ Apostoli eorum in Ecclesijs successores gratiam possidebunt By which thing that is by Christes feeding of fiue thousand with fiue loaâ—es and two fisshes vve vnderstand the Olde and Nevy Commaundementes of the Scripture to be sette by the Apostles before the faithful The full grace of vvhich ministerie both the Apostles and their successours in the Churches shal possesse Conferre now Indifferent Reader these thinges togeather M. Iewel telleth thee as out of S. Cyril of a ful power S. Cyril speaketh of no more than a ful grace M. Iewel by this ful power would haue thee thinke that in the authoritie of binding and loosing no Bishop is higher then an other S. Cyril by his ful grace comprehendeth the grace of preaching only instructing of other The ful grace which S. Cyril nameth is so coÌ„fessed to be in y â— Apostles their successours y â— yet he signifieth not whether al should haue it equally or som be therin before their fellowes or whether the heades of the Church should apoint the Preachers which is nothing coÌ„trary to a Supremacie or euery man vse his gift before he be licenced which were altogether one of order M. Iew. concludeth of that ful povver which he maketh S. Cyril to speake of not only y â— such a povver was in the Apostles is in their Successors but also that it is ful in euery one of their successours that the B. of Rome hath not y â— Supremacie for which his handeling of y â— auÌ„cient Fathers if he may yet escape y â— note of a Falsifier then go not the procedings forward by indifferencie but with hatred of the contrary side with euident iniurie And now foloweth immediatly the abusing of an other Doctor S. Basil abused And S. Basil saith Christ appointed Peter to be Pastour of his Church after him And consequently gaue the same power vnto al Pastours and Doctours A tokeÌ„ wherof is this that al Pastours do equally binde and loose as wel as he First let vs see vpon what occasion to what end these words are spoken S â–ª Basiles purpose in y â— who le Chapiter out of which those words are takeÌ„ was to exhort vnto obedieÌ„ce such as liued in solitarines excercise of perfectiâ— HervpoÌ„ he bringeth furth y â— authoritie of Scripture saying Let euery man be subiect vnto the higher povvers Which Text by his collection proueth more strongly that Religious men should obey their Priors than Teâ—poral men the Princes of the world Agaiâ—e he alleageth Obey your Prepositours and be ye subiect vnto them After this he commeth to the Examples of Abraham in the Olde Testament and the Apostles in the New and 〈…〉 hanging vpon Crosses and diuerse other thinges But how For their owne sakes onely No but Vt per eos formaÌ„ relinqueret â—andâ— sequuturae posteritati that by them he might leaue the same Example and Paterne to the Posteritie that should folovv What Paterne Mary the Paterne of Obedience that as the Apostles folowed Christ through al Contradictions of the world and Aduersities and Deathes so should Religious men obey their Fathers and Superiours in al things Then doth it folow Atque hoc à Christo ipso docemur dum Petrum Ecclesiae suae pastorem post se constituit And this vve be taught of Christ him selfe vvhen he appointed Peter to be the Pastor of his Church after him What This be we taught Whether that one Apostle is as good as an other or one Bishope as high as an other or the Curate of as great Authoritie as the Person or the Person of as large a Iurisdiction as the Bishope No. But that we should be obedient vnto our Pastours For thus it foloweth in S. Basile Quem admodum igitur c. Therefore lyke as Sheepe obey the Sheepeherd and go vvhat soeuer vvay he vvil so they that excercise them selues in godlines must obey their Rulers and nothing at al serch their commaundementes curiously vvhen they haue no sinne in them but coÌ„traryvvise to accomplish them vvith most readinesse of minde and diligence As if he should shortly haue said Christ appointed Peter and other after him in order to be Sheepherds Ergo Christe appointed such as were vnder their Charge to be as Sheepe But Sheepe obey their Shepherd without making any inquisition vpon his leading and guiding of them Ergo we be taught obedience by Christ him selfe in this also that he made Peter y â— Pastour of the Church after him To this ende by these meanes S. Basile bringeth his discourse in the foresaid Chapiter which I haue the more at large opened vnto thee that thou maist see Indifferent Reader how litle he intended to speake against the Popes supremacie or for the equalitie of Priestes of Bishopes that one of them should be as high as an other What moued then M. Iewel to vse S. Basil in this place Or what words are they here by which he coÌ„â—irmeth his AssertioÌ„ His Assertion is y â— the old Catholik Fathers could neuer vnderstande any such special Priuilege of binding and loosing as M. Hardinges Athanasius attributeth to the See of Rome But how proueth he this Christ saith he out of S. Basil appointed Peter to be Pastor of his church after him Note then that Christ is First and S. Peter Next And this maketh directly
to haue that bâ—ougâ—t oâ—t of any Olde Catholique Doctour or Father â–ª or any Olde General Councel c What other thing is this but a Mountebankes Preface to commend his wares vnto the Audience As if he should say in plainer woordes 〈◊〉 to them 〈◊〉 beloued in the Lorde you mâ—y tâ—ke me perchaunce for a Benchwhistâ—er or a man of litle knowledge and practise and altogeather vnhable to reproue the General and Catholique Doctrine of the whole world and to draw you from those Maisters and Teachers which alwaies hitherto ye haue ben ruled â—y But I shal tel you deere brethren I haue seene and readen as much as any man yea as all the learned men aliue I haue trauailed vnto the very Primitiue Church it selfe I haue bene conuersant with Old Catholike Doctors and Fathers and old General Councels As for these Priests Cardinals and Popes whom you folowe they bring nothing but Conclusions of Scholemen and deuises of Later Doctours and Ceremonies of their owne making c. But I will bring you no other thing but that which is Auncient I wil bring you back to the Institution of Christ himself You shal haue al things ministred vnto you as they were in the time of the Apostles You shal heare God himself speake vnto you The Priestes shall robbe you no more of halfe the Sacrament You shall knowe what you heare readden in the Church Ye shal haue no Supremacie of Pope no Real Presence of Christs body in the Sacrament Ye shal be brought to Old Customes which y e Councel of Nice would haue to preuaile And Tertullian shal teach you how that is true that was first ordeined And as I saied before so say I now againe If any man aliue be hable to reproue me I will become his obedient Scholer But I know there is not one that is able to doâ— it and because I know it therefore I speake it So beginneth the Mountebanke But in further processe he is proued to be so vaine in Craking So crafty in Shifting So demure in CouÌ„terseiting So false in Affirming So desperate in Abusing of his Aduersarie of old Councels and Doctours yea and of new also that it is perceiued wel inough euen of them that say God saue you my Lorde vnto him that al is not so as he saith Neuerthelesse they haue a good sporte to see the prety Shiftes and Defenses and Scapes that the Mountebanke canne make And though it be euident that he liâ—â—h yet they thinke not these maters to be so great or necessary but men may suffer them wel inough to be mainteined how so euer it be as long as neyther Trade of Merchaundise nor Study of Temporal Law nor Pastime abrode nor Pleasure at home is hindered by it For like as we may vnderstand by the maâ—ket folkes how the market goeth So when it is in sight that in Countries and Cities of greatest policy priuate mens goodes are not without punishment touched but the Common Churches of the whole Countrie are openly spoyled And when Papistes are neither suffred to speak â–ª nor to go abrode but Caluinistes Lutherans and Anabaptistes are not only suffred to speake but to speake one against the other And in one Citie or Countrie to set furâ—h and maintaine contrary Doctrines it is easy to perceiue that The vvisedome of God is but folly emong men And that al is for Policie and nothing for Religion and that men haue so forsaken the old Faith that they are not sâ—ttled in any new And that Faith in deede is almost extinguished by to much folowing of Carnal Reason and that Reason in thousandes is vtterly blinded because thei haue put from them the Obedience vnto Faith Yet this Corruption notwithâ—tanding I haue taken some paines in â—erswading with thee Indifferent reader to BEVVARE of M. Iewel Fearng in deede least to many be so in Indifferent that they passe not whether he say true or false And praying to God that they may haue A desire to know the Trueth which as yet care not for it and that other may haue a constancie to confesse the Truth when they know it And that the rest condemne not the the Truth before they know it Farevvel From Louane Quaâ—doquidem liber hic tertius contra M. Ievvellum à viris Linguae Anglicanae Sacrae Theologiae eruditissimis probatus est iudico eum tutô posse distrahi euâ—lgari Ità testor Cunerus Petri Pastor S. Petri. Louanij 3. Nouemb. 1566 ¶ Faultes escaped in the Printing Folio Page Line Fault Correction 6. 2. 1. Latines Laâ—enesse 40. 2. 12. ye he 47. 1. 6. Degrees Decrees 63. 1. 13. Dionysi of Dionysius 63. 2. 19. them then 80. 2. 2. tel lyes to tel lies 118. 2. 14. CoÌ„staÌ„â—in Constantius 141. 2. 4. y â— visible that a visible 142. 2. 15. he coÌ„clu he were conclu 160. 2. 3. primitiue Primate 181. 2. 16. the coÌ„munioÌ„ praier the Lordes prayer 191. 1. 3. peple vn peple might vn 195. 1. 7. of old Fa. of the old Fa. 197. 1. 14. ValeÌ„tians Valentinians 206. 1. 18. Suprem Preeminence 216. 2. 27. y â— it were that if it were 217. 2. 4. ar bound are not bound Ibid.  24. How say How sayed 221. 2. 10. yet if yet it 225. 2. 11. can say can truly say 230. 2. 8. gather easily gather 234. 2. 16. Trick or two Tricke or Toy In the Margent 172. 1. for is for there is 228. 1. Iew. 21. Ioan. 21. IbideÌ„  taken out of taken of The Third Booke of BEWARE OF M. Iewel IT may seeme by my Two former Bookes y â— I haue detected as great Sophistrie Brauerie Insinceritie of M. Iewels as any man lightly that hath but worldly regarde of his Trueth and Honestie may coulourably venter to practise But in comparison of that which I haue further to obiect the forsaid behauiours may seme to be perdonable For D. Harding is but one man and the same not knowen to the whole worlde and much lesse honoured of the whole He is also his Aduersary and M. Iewel taketh him selfe to be in no point perchaunse of lesse worthinesse And if in some one or two D. Harding farre passâ—th him yet in many moe on the other side he thinketh him selfe to be better And therefore when he doth handle him at his pleasure belye him Contemne him Mocke him and Tosse him without doubting or blusshing although it be very il done yet it is not exceeding il But to despise men without al doubt worthy notable To set light by them whom the whole world hath reuereÌ„ced To interprete Lawes and Canons after his own liking To disanul general couÌ„cels To corrupt Auncient Fathers To set them vp to pul them doune againe To bring them in to thrust them againe out To binde men to the Authoritie of the first six hundred yeares To appeale to the Primitiue Church only in his own cause and to drawe his Aduersarie vnto any State of Churche
Decree sâ—â—aitwaies it is blasphemie against the holy ghost to breake any of the holy Canons Such Hypocrits and wranglers and braggers Gospellers by whose meanes new Contentious and troubles are reised aâ—d coÌ„tinued in y â— world it is pitie to speake the least y â— euer they were admitted before thei were examined or that now stil they shoulde be credited aâ—â—er that they be detected How M â–ª Iewel allegeth to smal purposes such Authorities of Fathers as do plainly coÌ„found y â— procedings BUt what shal we say We are not Masters of other mens wils neither do we beleue that this creature man whom God hath made after his owne Image should lacke that power of his soule and gift of God which consisteth in free wil. If therfore men wil not Beware wheÌ„ they may what should we do I haue already declared in special chapiters such mater against M. Iewel that of al men that euer yet wrote there was neuer any of lesse Grauitie Sinceritie or CoÌ„science in his writing To him that hath a wil to saue his soule so much is sufficient to make him seke after better InstructioÌ„ To him that thinketh onely of Ciuile Policie or of Temporal life and liuing and wil not trouble his head with the euerlastingnes of the Soule and a worlde to come no Argumentes against M. Iewel can be sufficient But concerning them which would in sad earnest saue one and are not fully resolued that M. Iewel behaueth himself vnreasonablie wickedly may it please them to consider how he shal be yet better taken in his Hypocrisie To Antiquitie he appealeth And because he would be sene to deale plainly he apointeth out the first six hundred after Christ for trial of the mater Now when some witnesses of that time come against him he wil not yet allow them And yet when he hath taken them away from his Aduersarie him selfe for al that wil afterwards allege them And of these points we haue spokeÌ„ already but what may be added more to the discouering of his behaâ—iour Mary this much I can say proue more that such testimonies of Holy Fathers CouÌ„â—els as he bringeth in against the Catholiques do in the self same sentence y â— he allegeth geue a great wound to his ReligioÌ„ So greedy he is of troâ—bling y â— Catholikes peace that to make some of them shrinke as if in deede a blowe were coÌ„ming he is content him selfe to bring his owne cause into y â— danger that he y â— wil take the aduaÌ„tage may quikly so strike it y â— it wil neuer be good after And not only so but so litle fauored he is of Antiquitie y â— in veri mani places he cannot vtter the ful senteÌ„ce but it shal straitwaies be perceiued that y â— late procedings do impugne directly the orders practise and Religion that were vsed in the Primitiue Church As in Example M. Iewel thinking to destroy therby the Sole Receiuing of the Priest proueth it that in the Primitiue Church they which would not Communicate were bidde to auoide For It is Decreed saith he by the Canons of the Apostles that al faithful that enter into the Churche and 〈◊〉 are the Scriptures and do not continue out the prayers nor receiue the CoÌ„munion should be excoÌ„municate as men vvoorking the trouble aâ—d disorder of the Church Againe If thou be not vvorthy to receiue the Commmunion then arte thou not vvorthy to 〈◊〉 presâ—â—â— at the prayers Therfore M. Harding should driue his vnworthy people from the Churche and not suffer them to heare his Masse Let me aske you then one question M. Iewel Why do you constraine by feare of high displeasure â–ª Losse of goodes and imprisonment such as neuer were yet of your Religion to come into your CoÌ„gregations to receiue also w t you You woulde haue D. Harding to driue them out which are vnworthy by the authoritie of this saying of S. Chrysostom Should not you by the same reason cease to drawe them into your Congregation which are no brothers of your Religion D. Hard. gathering it of your Sermon that you should be of the mind to haue al the people to Receiue Or them y â— would not to be driuen out of the Church you cry out and say O M. Harding how long wil you thus wilfully peâ—uert the waies of the Lord You know this is neither the doctrine neither the practise of the Church Howebeit the Auncient Doctours haue both taught so and also practised the same Anacletus de Cons. dist 1. Episcopus Calixtus de cons. dist 2. Peracta But O M. Iewel why say you so Doe you confesse that auncient Fathers haue vsed it and yet dare you Proteste that your Church hath no such practise Where is your Reuerence now to the first six hundred after Christ Where is your bringing al thinges to the first Paterne I perceaue by this what your answere wil be to my question out of S. Chrysostome You wil plainely say that your Church foloweth him not And wherefore then doe you make out of him Rules to the present Churche whome your selfe wil not folowe in the selfsame sentence which you lay against vs O M. Iewell how long wil you Imperially alow and refuse the Authoritie of auncient Doctors al at wil and pleasure Lykewise to proue that which no maâ— denieth that in the primitiue Church the people dyd communicate with the priest M. Iewell declareth the maner of their assemblies saying out of Iustinus Martyr Before the end of our praiers 〈◊〉 kisse eche of vs one an other Then is ther brought vnto him that is the chief of the bretherne bread and a cup of Vvine and vvater mingled together Vvhich hauing receiued he praiseth God and geaueth thankes a good space And that done the vvhole people confirmeth this praier saieing Amen After that they that among â—s be called Deacons â–ª geue vnto euery of theÌ„ that be present part of the bread and likevvyse of the vvine and vvater that are consecrate vvith thankes geuing and ary he same home vnto them that happen to be absent Againe speakinge of the effect of the Sacrament by which we are made al one in Christ and all one emong our selues he allegeth S. Chrysostome Propterea in mysterijs c. For that cause in the tyme of the mysteries vve embrace one an other that being many vve may become one Againe speaking of the people receiuing of the Sacrament in their owne handes which is also a mater indifferent in it selfe he saieth to proue it I speake of him whose coâ—â—e of peace ye receiued at the ministration and at whose handes ye layed the Sacrament The Testimonies are of your owne bringing and therefore I would thinke of your owne alowing Where then is your mingling of wine and water together â–ª in your Mysteries Where is the embracing of one an other and the Cosse
And how is that It foloweth Loquitur Dominus ad Peâ—rum c. Our Lord speaketh to Peter I tel thee saith he that thou art Peter and vpon this Peter or Rocâ—e I vvil builde my Church and the gates of hel shâ—lnot ouercome it Vnto the vvil I geue the keyes of the kingdome of Heauens and those thinges that thou shalt bind in earth shal be bouÌ„d in the heauens also and vvhat soeuer thou shalt loose vpon earth shal be loosed also in the Heauens And vnto the same Peter after his 〈…〉 my sheepe By these wordes then it is manifest what is Original Head and Doctrine of our heauenly Maister that is to the forsaking of which Sainct Cyprian imputeth the Proceedinges of the Diuel and of Heresies Uerely no other than that which our Sauiour by the foresaid expresse Scriptures gaue to S. Peter But now heere ariseth a greaâ—â— doubt and question that S. Peter can not wel be the Heade because euery one of the Apostles was as great in Power as he And this in deede is the Argument that M. Iewel maketh out of S. Cyprian against the Supremacie Which if Sainct Cyprian hadde not espied and Answered then should M. Iewel easily be pardoned But now what an intolerable kinde of soule dealing is this to take an Obiection out of an Olde Father and either for Hast. Or Negligence Or Craftines Or Desperatnes to let go the right answer vnto it For concerning the Obiection Sainct Cyprian thus withstandeth it saiyng And although he gaue after his resurrection lyke povver vnto al his Apostles c. yet to declare vnitie he desposed by his Authority the Original of the same vnitie begining of one By the Obiection then it scemeth that no more accompt should be made of S. Peter then of the vest of the Apostles which seuerally was as greate in power as he But by the Aunswere made with this Aduersatiue Tamen Yet it is manifest that notwithstanding the equa litie among y â— Apostles S. Peter yet was y â— First and the Head among them For Christ disposed by his Authoritie saith S. Cyprian the Original not of vnitie as you mangle it M. Iewel but of the same vnitie which vndoubtedly was in the Apostles beginning of one which is S. Peter As in the Sentence folowing more manifestly appeereth to the further opening of S. Cyprians right meaning and your false dealing For the one halfe of the Sentence is this in deede the rest also of the Apostles vvere the same that Peter vvas endevved with like fellovvship honour and povver This half M. Iewel you rest vpon and build your Conclusion that one of them had no more Priuilege than an other And why interpreted you no further Is the sentence or Sense thinke you at an ende when you haue your purpose Doth not S. Cyprian Interpret Correct Amend or Determine it with an Adnersatiue yet saying least any maÌ„ should through his former words set lesse by S. Peter or his Chaire But yet the Original commeth from vâ—itie that the Church may be shevved to be one And what other thing is this to say but that notwithstanding it to be true that the Apostles were endewed with like honour power as S. Peter was yet no manne ought to gather heereof that there was no Order among them Or that one Bishope now hath as large and absolute Authoritie as an other But this rather must folowe that because schismes and Heresies doe grow apase vvhere no Original or Head is sought for or regarded And because it should be perceiued that the Church is One in that it coÌ„sisteth of one Head vnto whome al the rest were they neuer so high or felow like must be refer red therefore Christ by his Authoritie disposed the Original of that vnitie â— endewed S. Peter with a singular Prerogatiue that he shoulde be that One in the Church from whom whosoeuer departed should not be of the Church And note wel the Cause why the beginning must rise of One vt Ecclesia vna monstretur that the Church might be shevved to be one Why Should it not be One though in euery Diocese through the world euery seueral Bishop were Chief therein No surely by S. Cyprian it should not be But in that the Head therof is but one the vnitie of her doth folow necessarily How doth it folow Mary Whosoeuer holdeth not with this Head he is not in the Church and so must none remaine within her but the Catholike obedieÌ„t Christians How caÌ„ they but agree then al in one Head if they mind to coÌ„tinue in y â— Church wheras y â— departure from hâ—m is to take an other Church bisides that whose special marke is Vnitie in one Head This conclusion then standing that S. Peter was set by the Autoritie of Christ in the first place was that no special Priuilege trow you Or was he First to that intent oÌ„ly that in reckening vp the Apostles men should know where to begin Or that in their meetings together he should sitte first Or speake first Or subscribe first How simple things are these for the wisedome of God to think of And how litle auailable to the preseruing of the Churche in Unitie if no further Preeminence were geuen him And againe if the B. of Romes authoritie now as S. Peters was then were of no more force yet beeing of so much if other would sit before him Or speake before him in any Councel should they not be Offenders against the ordinance of God How can it be otherwise whereas he appointed by his Authoritie the Original of Vnitie to begin of One Suppose then that some one transgresseth this order who shal reproue him If none how vnreasonable is it to set a law and not to include therby an authority to punish the transgressor of the Law If any who more worthy of that Office then the Chief Bishope Ergo there was in S. Peter a proper Authoritie ioyned to that dignitie of his first place which M. Ie. grauÌ„teth vnto him by which he had power to coÌ„troll them y â— should or wold â—esist that Primacie of his in how smal thing so euer it consisted And if there were such Authority Ergo some special Pâ—â—â—lege of Binding or Losing which no other of the Apostles had Except ye wil be so mad as to thinke that in coÌ„trolling of a fault committed against any Excellent Person his Inferiour should be Iudge in the mater and bind or loose at his wil or discretion I leaue it therefore as most manifest that notwithstanding the Apostles were equal in felowshipp of honour and power â–ª with S. Peter yet the Original of 〈◊〉 was appointed by our Saluiour himselfe to begin of S. Peter only and none other And this his preeminence make you it as litle as you can requiring A Proportional Authoritie to be graunted vnto him for the defense therof against al disdaine or disobedience that might be procured or
more in words â–ª than it is worth yet if they should hold their peace altogeather it is not nothing that which they sel. And in Conclusion whiles they hurt not the Staâ—e and the Common welth let the peoâ—le and them cope togeather what is that to great affaires A Montebank then may crake and lie and outface his Aduersarie and make somewhat of nothing and mingle sportâ— with sadnesse and play what part he wil in the sight of the people and hundreds wil gase vpon him but none wil reproue him Like vnto these in an other kinde there be other Mountebankes men so frâ—e that they be lawlesse So ful of faire promises that they sel for one comming vnto them euerlasting life So louing kind harted that they forsake their owne Countrie and without asking of licence or directly against commaundment bye and sel within other mens Iurisdiction Yet in Faith they doe it somewhat manerly they rush not into Cities and Townes at the first but without the Towne walles they choose out a place in the open fielde or in some wodde and xx or xxx turâ—es being cut set one vpoÌ„ the other there straitewaies is a place for the Preacher and there straitwaies doth the Mountebanke beginne to open But what stuffe it is â–ª that he there openeth it can not be declared in a short time and Preface â–ª the Soâ—me yet is this That he commeth vnto them with comfortable wares That he commeth from farre Countries That except they wil be thankeful and receiue the Grace that he bringeth he wil depart againe That he wil aske nothing for his labor That he deliuereth them quite from feare of Purgatorie and Hel also for Purgatotorie there is none at al and to hel he wil warrant them neuer to come That thei shal haue no more bonde of fasting watching praying performing of lawfull vowes c That they shal haue no more Signe of Crosse or Christ or our Lady or any Sainct in their eye nor any memorie of them in their hart y t they shal haue al peace coÌ„fort if they wil bye but one dram of the doctrine y t he bringeth And then he instructeth them in the Doctrine of Caluin Or if the Mountebanke be a Lutheran in the Doctrine of Luther Or if he be an Anabaptist in the Doctrine of Rotman For the Mountebankes be of fundry sectes and euery one praiseth his own wares most and contemneth his felowes packe The people then hearing of so great treasures to be sold so good cheape And being wery of the discipline and grauitie of 〈◊〉 ReligioÌ„ they quiâ—kly take that is taught them and within very few daies after they were raâ—â—shed with such a Contemplation of the worlde to come that they vtterly â—orgotte al honesty and Iustice of this world And whiles they were in that pâ—ngâ—e and extasis like men cleane besides them selues they runne aâ—out the Cities and Countries And of al places desired to be in Churches Religious houses For the Mountebankes alwaies lightly doe commend Obâ—dience vnto the Superior powers exâ—ort their Audienâ—e most earnestly to keepe their handes from doing of wrong to the CoÌ„menaltie Therefore whether it were for Deuotion to the Church and houses of Religion or for reâ—erence of their Preacher which had counseiled them to be Iniurious to no man they did not meddle with priuate mens houses nor put them at al directly in any Fearâ— But in the Churches their Sprite worked and inâ—â—â—med them and â—â—etted them and rauished them In heate and force of which Sprite they plucke downe Images breake Aulters Spoile the vestrie of Copes Chalices Ornamentes Treasâ—â—es 〈…〉 very Seates and Seeling of the Churches away Tread of the 〈…〉 their feete and in their hartes sâ—ng al that while praises I â—row 〈◊〉 the Lord. That done to shew their Charitie towardes their neighbour also as they had by these former 〈…〉 clearly before God They brake open y â— poore Ceâ—les of Friers 〈◊〉 they take violently from them their Books their Clothing their Bedding which was exceeding Charitie they did not kil them But that in deede was 〈◊〉 Charitie for 〈…〉 it and they wil study to 〈…〉 into Order and kil whom they take of the Cloister the next time that y â— spriâ—e moueth them But to make an end after the Church and Cloister spoiled thei go into the Libraries and of one whole one in y ◠〈◊〉 Friers at Antwerpe which was fâ—l of many and goodly bookes they lâ—â—t not one vnburned In other places they did cut onely the Bookes Or sel them or cary them away And by this time they were thirsty I trow For as for meat many in these CouÌ„tries care not much as appeareth by the casting away of the barreled bief other prouisioÌ„ as y â— Graie Friers had gathered of almes for this whole yere remaining To the good Wine therefore and Beere they make more hast and when they had their heades ful thereof for the nonce they pul out the spiket and let the 〈◊〉 runne abroad in the Floore And in the Abbey of S. Michels in Antwerp they dranke so much that they laie down in y â— câ—ller not able to stand or go away or lye waking and they let out so much beere and wine setting al tappes open that they had ben drowned in it if other more sober had not come thither pulled them out Uerely this is a sowsing Gospel which so â—mbrueth the mindes of the folowers of it And these are perfite and excellent Mountebanks which can geue such preseruatiues against al Godlines and Obedience and Honestie If there had ben any Feare of God or Man remaining in these mens hartes woulde they haue spoiled Innocentes Or without lawful Authoritie haue enterprised feates so desperate Crake not of these Proceedinges O ye feruent and hote sprited Merchantes of this worlde and send no letters of praise to the Lorde for this victorie which coÌ„sisted in oppressing of Innocentes and in plaine robbing of Churches Came our Sauiour into the world with such terrour Did the Apostles conuert the worlde by violent and felonious entring into any places Did they deny lawful Obedience vnto the Magistrates and the Princes Rulers of any Countrie The Procedings of these daies are no more like the preachinges of the Apostles or the Primitiue Church than a Diuel is like an Angel And yet the Mowntebankes continue stil Lutherans against Caluinistes Caluinistes against Lutherans both they against Anabaptistes and Anabaptistes against them both But what speake I of other Is M. Iewel him self any better than a MouÌ„teâ—anke Consider by that only which I hâ—ue proued against him how faire 〈◊〉 he is how much corrupt stuffe he hâ—â—h how highly be setteth by it how 〈◊〉 he â—râ—keth of it how singularly he 〈◊〉 him self by it For when he 〈◊〉 al the learned men that be aliue 〈◊〉 for no more than One sufficient senâ—ence And requireth
within these last fiftene hundred yeares and for aâ—vantage to make the practise thereof a Definitiue sentence This is exceding presuÌ„ptuous and exceding Iniurious and this is that which I shal now laie to M. Iewels Charge ¶ Of M. Iewels exact accompting vpon the vj. C. yeres next after Christ. YOu Appeale M. Iewel most instantly to the Witnesses of the next six hundred yeres after Christ by which you geaue vs to vnderstand that either your giltie CoÌ„science feareth to be tried by God and the Countrie either that your simple vnderstanding conceiueth to helpe your cause by remoâ—ing of it Of which two there is nere a good neither Conscience already condemning you by the verdite of ix C. yeres together Neither lacke of Wit and Consideration mouing you of xv vniforme Witnesses ix put aside to Imagine that the lesser number of vj. only remaining could be so vsed as that they should appeere either contrary to the â—ine Or of more credite and worthinesse then the nine Both which thinges either that the Church of Christe should be contrary to it selfe or in some one part of her Age more worthy of credite than in some other are plainly and vtterly impossible bothe by Faith and by Reason For like as we are assured by right Faith that there is but One God One Iesus Christ God and man One Spirite diuiding vnto eche as he vvill One Bodie One Doue One Louier One Bevvtiful and One Catholik Church so is it impossible by Naturall Reason that of Unitie A Diuision might be made And that one Part might be found contrary to the other or One Part worthier than the other where there is no Partes making at all and therefore no Parts taking at al to cause any Discord Is Christ sayeth the Apostle diuided Is it yea and naâ—e vvith him Yea doth not he himself say Euery kingdom diuided vvith in it seâ—fe shall be left vvaste and desolate And doe not both Testamentes new and old plainely teache that his kingdome is euerlasting How then should his Church be Contrary vnto it self and thereby cumming to Diuision ende afterwardes in Dissolution Againe The Spiritie of Truthe was promised vnto her which should teach her all Truthe and tary also vvith her for euer There be also prouided for her meete Gouernours and Officers to continue with her and serue her to the perfiting of the holy vntill all doe meete togeather in Vnitie of Faith and knovvledge of the Sonne of God so that because of the Authoritie of the Chiefe Master whome it is Impossible to lie And the continuall succession of Ushers vnder him whome he maketh to teach as he Inspireth the Lessons which at this day are readen in the Church ought to be in deede of as greate Credite emong vs as any of the Primitiue Churches lessons Except perchaunce the Sprite be so blinde or blasphemous in any person as to deny his Almightinesse in making of such as dwel in his house of One minde and Accorde Of whose Promise Prouision and Charitie towardes hys church we haue so infallible testimonies Therefore as the Scriptures perswade our vnderstanding to beleue that the Church is One That it shall Continue for euer That it shall neuer Erre in Doctrine so Reason concludeth by this gift and light of Faith that because it is ONE it must either be NONE at all or continue ONE And because IT CONTINVETH FOR EVER it can not therefore be NONE Remaining then ONE it is to be credited without al doubt because it hath the Sprite of Truthe with her and can not erre And as well to be credited now as it was xv huÌ„dred yeres sense because it is ONE and the selfe same nowe as it was then concerning Assistance of the Holy ghost Priuileges of Honour Infalliblenesse of Truthe Or any other like parteining to the very Substance and nature as I may say of the Church of Christ. Like as in your self M. Iewel Or in any of vs the same Reasonable Soule and Sensitiue life that we receyued of God and our Parents at our beginning continueth yet stil w t vs the Self same in substance Notwithstanding many thousand Alterations in Affections of minde and Disposition of body which haue in the meane time chaunced vnto vs And chainged vs in the chaunce so notwithstanding many Alterations which haue bene in the Church of Christ these xv C. yeres concerning external Gouernment thereof and Ecclesiasticall Orders The life yet Soule and Sense therof is of the same making and worthinesse in all Times and Circumstancies In the Opinion and Imagination of fainte harted and weake Christians it appeareth I graunt to be of more Authoritie If Christ in his owne person speaketh than if S. Paule his Apostle by his will and commaundement speake it And no doubt they haue a good Zeale therein often times and Deuotion but they haue not alwaies good knowledge and UnderstaÌ„ding The Maries brought tidinges vnto the Apostles of the Resurrection of our Sauiour and though they were but Women yet they were deuout Wise and blessed women And their sayinges agreed with the woordes of Christ himselfe spoken vnto them before his Passion so that they might well and should haue bene credited Neuerthelesse their wordes seemed vnto the Apostles no better than A Doting and vaine tale And S. Peter ranne to the Sepulchre to see perchaunce whether he coulde finde a better Argument or Testimonye of the Resurrection than the Maries had brought vnto him and his fellowes Which Argument when it was the selfe same daie made after the best maner vnto them that is by Christes owne presence and wordes yet S. Thomas being at that time absent and hearing at his Returne of the sight and ioye which his fellowes had Except I see quod he the print of the nailes and put my hand into his side I vvill not beleue As who should say that he alone could see more in such a matter than ten other Or that if he once tried iâ— and beleued it him self then it were to be bidden by but if he lerned and receiued it of other mens Report and knowledge then loe it was not clear and out of question Yet the Truthe is alwaies Oâ—e And as faithfully it was to haue bene beleued y t which the Maries or Apostles saw and heard As that which S. Thomas not only saw or hard but fealt also Now in these foresaid Persons and Examples the inward and harty deuotion did somewhat extenuate the Carnalitie of the Affection Mary in other Cases it is grosser and viler As when A Noble and Honorable man speaketh A wise worde it is regarded and remembred but when a poore and Simple Soule doth speake the like it lacketh the same Grace and strength with the hearers Yet the Trueth and wisedome of the saying being on both sides all ONE in goodnesse it might well become all men to honor it without Respect of
for these last yeares no Praise or Speaking of Christ at all How is it credible For being but a maÌ„ how should he not by all likelihoode folow the common course of men And if he would needes be Singular how could he discerne betwene the true and the false Opinions of the first six hundred yeres whereas he should finde Examples and Wrytings of both Or not able to discerne betwene them how could he fasten his minde and beleife vpon any one of them bothe except he were A Singular one in deede For wisemen doe not lightly take that way in which they see not either the Towne plainely before them or some Cawsey Pathes or Steps of feete to direct them Neither doe they vse when they goe in the right way and come at lenght to some turning or duble waie to go forward I can not tell how without loking backe if any folow Or loking about if any be within sight but either rest themselues vntill they spie of whome to aske Or goe so doubtefully forward in that which leeketh them that if better Counsell and teaching come vnto theÌ„ they wil be returned and ordered And if it be so in A corporall and visible way ought it not to be much more so in folowing the right way vnto truth of vnderstanding and knowledge And when the whole world taketh one waie Or diuerse cumpanies in the world folow diuerse waies would any man of Discretion be so Bolde or Foolishe as to goe peaking alone by himselfe in such an Opinion or Imagination as no man byside himselfe aloweth And so directly go in it that to liue and die he would not be brought from it If therefore these fortie yeres last past or what so euer it be more that M. Iewel hath liued in the world nor Christ had bene Preached nor the Primitiue Churche commended he could not vndoubtedly by any good Occasion or Reason haue estemed the Christian wryters of a thousand yeres sens Or geauen any Faith vnto Christ. Except we should thinke otherwise than y â— Apostle hath taught vs y â— faith commeth without hearing Or that no man sent for him yet by some Miracle perchannce he was brought vnto Christ. Of which two both are out of course And without some Extraordinary way of making them likely vnto vs both are Unreasonable both are Incredible The present Fame then Renoume Testimonie of this Age drawing men of this Age vnto Christ yet doth M. Iewel so litle set by it as though it were worthy of litle credite or rather none And he so cleaâ—eth vnto those vj. C. yeres past A thousaÌ„d yeres almost sens as though he could be sure of the Catholike true Faith that was then w tout the Testimonies of the Catholike Church now Or as though some secrete Mistery or Securitie were in them to further him in vnreueled Conclusions And exempt him from all Iurisdiction In so much that although in xv C. yeres rekening which the Church hath continued in as it shall to the worldes end viij yeres can not greatly hurt the Accompt Yet so true an Audite of theÌ„ is kept by M. Iewel that he wil not receiue the Testimonies of the viij yeres next after the first vj. C. but noteth in his Booke their cumming to late though they came very nigh His wordes be these M. Harding knoweth wel that this grauÌ„t to be called The Head of al Churches was made vnto Bonifacius the third which was Bisshope of Rome in the yere of our Lord vj. C. and viij Euen at the same very time that Mahomete first began to plant his Doctrine in Arabia And therfore maketh nothing to this purpose as beiâ—g without the cumpasse of six hundred yeres As who should thinke that within those viij yeres on this side the six hundred The Pope and Emperour with the whole world were Sodainely and Straungely conuerted from the Faith and Order which they were of viij yeres before And no Historie mentioning it were made of Pure Protestants Grosse Papists Yea not only of viij yeres aboue the vj. C. he maketh a sad rekoning towards his Uantage but of the vj. C. yere it self if he can bring D. Hardings testimonie so low he so vaunteth and braggeth as though either himself had the Uictorie Or els nothing should be won or lost For whereas D. Harding for profe of y â— Church Seruice in a Straung Tongue and vnknowen to the Uulgare people and that also within the first vj. C. yeres alleaged the cumming of S. Augustine the Monke and our Apostle into England which was by his accompt the 14. yere of Mauritius Emperor the 596. of our Lord. Master Iewel in answering it sayeth Of the 600 â–ª yeres after Christ whervpon Iioyne wish him issue Liberally and of his owne accord he geueth me backe fiue hundred foure scoare and sixtene And of so greate a number as 600. are reserueth vnto himself foure POORE YERES and yet is not very certaine of the same And then it foloweth But if Marianus Scotus accompt be true that Augustine came into this Realme not the fourtienth of the Emperour Mauritius but four yeres after which was iust the six hundred yere after Christ then he reserueth not one yere to himselfe but yeldeth me backe altogeather Loe what a wise contention here is And how sadly M. Iewel foloweth it Did he thinke with himselfe that none but Children or Idiotes would Reade his Replie And if he prouided to make it so as not only Wisemen should consider it but the Aduersarie also might â—e answered by it how could he for shame of the world so Trifle and Wrangle and Set furth himselfe so much vpon so litle occasion For if the vj. C. yeres shall trie the mater he that cometh four yeres before they be ended commeth time inough to confute M. Iewel And his Cause therefore being lost Or his Bragging at least confounded if in any time before the vj. C. yeres expired the contrarie to this Assertion may be proued Why should he call them foure Poore yeres or set them at naught which making to the number of the first 600. yeres are part of the yeres vpon which he ioyned Issue and are by his apointement of greate Authoritie The crake herein is like as if one should say In all S. Augustines workes you shal not finde this worde Missa and thervpon I wil ioyne with you as though a great point of Diuinitie consisted herein An other answeareth yeas Mary I finde the worde in such and such Sermons Then Replieth the ChalleÌ„ger Of so great a number of Tomes as S. Augustine hath writen of so many bokes in euery Tome c. as far as his Rhetorike permitteth you geaue me backe Liberally And of your owne accord al the sort of them almost and reserue vnto your selfe two POORE SERMONS and yet are you not very certaine of them whether they be S. Augustines or â—oe As if he should say I layed
ods For neither D. Harâ—nor his Inferiors are so ignoraÌ„t of y â— seÌ„se strength of this word Catholike y â— they shuld be addicted to any one two or thre mens priuate sayings of what degree or time so euer they haue ben without thâ— consent or warrant of the Church neither shuld M. Iewel alleage vnto them any Testimony of the last nine hundred yeres himself referring the triall of the the whole mater to the first vj. C. only And hauing such Aduersaries as are very well content to be ordered by the sentence and Iudgment of that first age and that Primitiue Church Yet go to for a while let M. Iewel be suffered And let it be his excuse that he hath argued alwaies ad hominem to the man when he hath vsed the Testimonies of later times thereby to impugne D. Harding Let him say I meane that he hath recited in his Replye Durand Gerson Biel Denyse Hugo Cardinall Thomas Duns c. not because himself aloweth them but because they are estemed of y â— party against whoÌ„ he wryteth But is this true And hath not he vsed their Testimonies in respect also of hys owne opinion confirmed himself in it because of their Testimonies When he reasoneth Substantially and Directly and Plainly to his Purpose and ad rem to the mater and out of his owne Principles as it were and Authorities doth he not alleage the forsayde Doctours although they were all the sort of them farre vnder the first six hundred yeres to whiche onely he would haue the Decision of the controuersies referred Whether this be so or no let Examples try it M. Iewel is of the Opinion that no Christian Churches wer built in the Apostles tyme And muche lesse then Aulters if his Logicke be good For may wee thinke sayth he that Aulters were built before the Churche Of whiche Lye we shall speake in an other place But to my purpose It foloweth in him Neyther afterward when Aulters were first vsed and so named were they straite waye built of Stone as Durandus and such others saie they must needes be and that Quia petra erat Christus Because Christ vvas the Stone Whereof then were they built according to your Opinion And what Cause or Authoritie haue you for it It foloweth For Gerson saith that Siluester Bisshop of Rome first caused Stone Aultars to be made c. Is Gerson then of Authoritie with you And a man of so late yeares and little Fame and Estimation in comparison of many Fathers and Doctours of the ix C. yeares last past all which you refuse is hee nowe a witnesse for yourâ— Here it is plaine that you bring in this late writer to serue directly your owne Opinion and that he standeth you in suche steede that without him you proue not that whiche you saide You depende not therefore vppon your Aduersaries allowing of Gerson as who shoulde saye if he admit the Testimonie of him then doe I confirme my Assertion and if he doe not yet haue I other Authorities to proue my sayinges true but you doe so absolutely and proprely for your owne Opinion vse him that without him you leaue your matters vnproued But let vs see an other Example It is required of M. Iewell that forasmuche as the Catholikes coulde neuer yet finde that the Publike Seruice in the Primitiue Churche was in any other than Greeke or Latine and hee yet is sure of the Contrarye that it was euery where in a tongue knowen to the Uulgare People he shew therefore his Profes and Authorities suche by all likelyhode as himselfe is perswaded withall before he woulde haue other to allowe them Marke then what hee sayth And to auoyde multitude of woordes the case beeing plaine Eckius sayth the Indians had their Seruice in the Indian tongue Durandus saith The Iewes that were Christened had their Seruice in the Hebrew tongue Nycolas Lyra and Thomas de Aquine saye The Common Seruice in the Primitiue Churche was in the Common vulgare tongue And in the next leafe folowing he aleageth Aeneas Syluius and an Extrauagant de Officio Iudicis Ordinarij and Iohn Billet in Summa de Diuinis officijs But what are all these Were they not writers of very late Yeares Were they not Popisshe Doctours or Popysshe Proctours not woorthe the naming by M. Iewels Accompt and much lesse worth the Crediting Why theÌ„ doth he alleage them Will he saye he condescended herein to D. Hardinges Infirmitie And that he vseth his owne Doctours for the better contentation of his mind No verely he must not say so For he was required to bring his owne groundes and witnesses and not such as are alowed only per accidens that is because it so happeneth that an other maÌ„ liketh them He was content allso to shew his profes and to yeld to the foresaid Request both for the goodnesse and pregnancie of the cause and also specially Good Christian Reader sayeth he for the better Contentation of thy mind If the cause then be good and pregnaÌ„t why vse you so ill and baren Testimonies as all theirs are if your accompt be true which come furth after the first six hundred yeres And if you seeke after the Contentation of your Readers mind you signifie thereby that the Authorities which you alleage are worthy and alowable Not because Doctor Harding will make no Exception perchaunce against them but because yourselfe like them and esteeme them Otherwise what Contentation of the Readers mind call you this to Reason vpon their Authorities whom yourself would haue to be contemned Or to establish any opinion vpoÌ„ such groundes vpon which you can build nothing except vnto him which holdeth them for sure and good Of which sort of men you make not I trust euery your good Christian Reader to be Especially many of them by your oft Appealing to the first six hundred yeres being occasioned to set litle by anye Testimonie of lower time and degree Thus we see againe that M. Iewel hath vsed the late wryters Testimonie Eckius Durand Thomas Aquinas and Iohn Billet not because of D. Hardinges opinion or regard of them which how greate or litle it is he dothe not know but because of his owne liking of them Neither doth he peeke as it were an occasion to vse them out of his Aduersaries estimation of them but whether D. Harding aloweth them or no M. Iewell flatly vseth them nor is ashamed of the latenes of them A thing at other times so materiall with hym that on paine of forfaiting all a mans labour none must be brought in for witnesses but suche as are within little a thowsand yeare olde See one place more and with that we shall ende this Chapiter It is a question betweene the Catholikes and the Heretikes Whether the woordes of Christe in the sixt of S. Iohn are to be vnderstanded onely of the spirituall eating of his body Or of the Spirituall and
Gheasse as M. Harding doeth why may he not thus Imagine with hymselfe If this Woman would thus dissemble in a Case so daungerous what needed her to take the Bread at her Maides handes And specially at that Time in that Place And in the sight of the whole people Or how could she so openly Receiue it without Suspition Or why might she not haue brought it in A napkin secreetly aboute herself The burthen then was not greate Her faining and hipocrisie had ben the easier Thus sayeth M. Iewel Why maye not A man Imagine with himselfe if he list But wil ye know why not I will tell you No man ought to make such A Glose as shall marre the Texte Nor Imagine that whiche goeth Directlye againste the Literall Sense of an Historye For the Historye the credite whereof you maie not disgrace you sayed before maketh expresse mention of breade taken at her Maides handes And of the same receyued by the Maestres in the open Church And of her faining and Hypocrisy how it was confounded And this now is done and past aboue A thousand yeres sens And how it was done it remaineth in wryting But you neuerthelesse come in with your Listing and Imagining Not to find out that by probable Conicâ—tures which lieth hid in the Storie but by cleane Contrarie and froward Fancye destroying the very Literall state and Description thereof And to this effect as thoughe that the Sleight of a womans wit were litle worth you adde of your owne inuention A further fetch Which perchaunse the woman would haue folowed if she had knowen it in tyme but now after all is done to aske what neede she had to take the Breade at her maides handes Or to wonder how she could so openly Receiue it without Suspition Or to teache her that she might haue brought it in a napkin Or to perswade with her that the burthen was not greate as thoughe the gentelwoman had bene so tender and fine y â— she could not haue caried y â— weight of A Singing cake more then her Ordinarie Or to Conclude with her that her Faining woulde be the Easyer thus I saie when all is past remedie to feede your owne Fancie or fill your Readers eares with so long and so vaine A tale It is to simple for any womans wit For Imagine you as much as ye lift that she neded not to take the bread at her maides handes The Storie so plainely testifying that she toke it what must folow No other thing surely but that the Storie is vnlikely And so of euery other of the Circumstancies which your man that hath A list to Imagine gathereth of that which hymselfe thinketh meete to haue ben done what other thing foloweth but that the Storie which reporteth the Coutrary to haue ben done is very vnlikely and Incredible Such a Fauorer you be of Antiquitie and promising at the beginning of your Answer not to disgrace the credite of this Storie you fall afterwarde into such A path of your accustomed Rhetorike that by A Figure of listing and Imagining and by certaine howe 's and whyes ye destroye A plaine fact and confessed Who maye trust you in Obscure or Long maters which is an Euident and Short historie doe so boldly argue against it No wonder if you perswade your Felowes or folowers to Discredite Clemens Abdias Hippolitus Martialis Athanasius and all the whole Boke of Degrees and Decretals which haue the Grace and Feate to let an Historie stand for true and yet so rightly to Gheasse at it that If the gesse be True the historie must be False The Historie saith the Gentelwoman toke the Breade at her maides hand M. Iewels or his Gheasse that by hys graunt lifteth is What neede she how could she without Suspition Why might she not haue brought it in a napkin c. Now whether D. Hardinges Gheasse as M. Iewel termeth it concerning the Receauing in this place vnder one kind only be as vnhable to stand wyth the historie as the Imaginations which M. Iewel hath here rekened vp for greater than the Sleight of a womans wit did atteine vnto let the Indifferent Reader conferre and iudge My proper intent and purpose was to shew by this Example how M. Iewel can speake so fauorablie of the Auncient Histories of the first vj. C. yeres as though he would not Discredite them And yet how in deede he practiseth with suche Libertie or Licentiousnesse rather against them as thoughe what him listeth to Imagine might be better alowed and liked than the fact it selfe which the Historye wytnesseth But let vs trie M. Iewels fidelity in an other Example What say you to the Liturgie of S. Iames I trust you will not make exception against it that it was found very lately in the I le of Can die Or sought out and found and set abroade of very late yeres Or that it is a very little boke of smal price lateli set abrode in print about vij yeres past which are so greate maters in your Iudgment that for these causes you will repell an Authoritye I trust that you haue no such thing to laye against S. Iames Masse For by the testimonye of an auncient Councel we vnderstand that S. Iames wrote a Liturgie or forme of a Masse What saye you then vnto it It may be doubted of you say And why so For S. Iames Liturgie hathe a speciall praier for them that liue in Monasteries And yet it was very rathe to haue Monasteries built in al S. Iames time You meane I thinke y â— there were no suche Monasteries then built as of late haue ben pulled downe in EnglaÌ„d large fair CoÌ„modious places for holy purposes w t Church Cloister Capiter house Refectory Dormitorie Infirmatorie bisides Reuenues laÌ„des for euer left ther by Deuout Noble and worthy Men women to that end that God might be serued of men and women accordingly the religious hauing all things prouided vnto their haÌ„ds might serue him quietli But what theÌ„ The forme accidentes of an house do not make a Monastery no more then y â— maner of aparel doth make a Monke And although in the Apostles time no suche peace or glory was in the church y â— by great buildings or teÌ„poralties it was known estemed in y â— world yet without all doubt the Ordres and Rules emong some Christians of that time so rathe as you call it were so religious and well appointed that S. Iames might well praye for suche as liued in a singular manner and fasshion of a Monasticall and Spirituall life I will not trouble you with many witnesses in a mater so plaine and euident I referre you to Eusebius and He wil direct you to Philo Iudeus which liued in the time of the Apostles and wrote suche things as himselfe knewe to be pâ—actized of Christians before the name of Christians was well knowen abroade First he testifieth of them that they renounced all their goods
ArgumeÌ„t the grauÌ„ting of which proueth nothing against vs What place is that in al your Communion where Nouices or Penitentes must go out Or how agreeth this with the compelling of men into your CoÌ„gregation against their willes The people rise before day and hie them to the house of prayer You bring in this vpon occasion of Praying in a knowen tongue which the Greeke and Latine both are Of which I haue spoken of in the third Article of my first booke But how like you this rising before day Non sum inquis Monachus c. Thoâ— vvilt say I am no Monke I haue vvife and children and charge of household This is it that as it vvere vvith a Pestilence infecteth altogether that ye thinke the reading of the holy Scriptures belongeth only vnto Monkes This is spoken of M. Iewel to exhort the people to y â— getting of knowlege which may be wel spoken to them and sone goten of them if Curiositie doth not let it But what were these Monkes so distincted by the studie of Scriptures from the rest of the people And what like Profession or Example haue you in al your Reformations Decernimus â—um extranâ—um esse c. Vve decree that he shal be remoued from his office of Priesthoode and from our Communion and from the Primacie of his Abbie This is alleaged of M. Iewel to proue a confessed Truth that Primatus is taken for any preferrement before others But let him consider it were Abbies then within the .600 yeres after Christ â–ª And in such reputacioÌ„ that a general Councel counted it emong other thinges for a great Ignominie and Punishment a Monke to be deposed from y â— Primacie in them M. Iew. hoping to conclude therby y â— the B. of Rome should not be Supreme ouer al sheweth what large Priuilegies Emperours haue geuen to the Clergie which for Ciuil Actions he may do wel inough as being in them Suprem himself Omnes qui vbicâ—que sunt c. Al that be or hereafter shal be Priestes or Clerkes of the Catholike faith of vvhat Degree so euer they be Monkes also let them not in any Ciuile Aâ—tions be dravven â—oorth to any foren Iudgement by the summon or commaundement of any Iudge more or lesse neither let them bee driuen to come foorth of either the Prouince or the place or the countrie vvhere they dvvel Yf you see then how greately the Clergie was honored in times past and allow the Authors of their Priuilegies Why labour you as much as ye can to to bring al the Spiritual power into subiection Or why defende you not the right of the Clergie like Reformers of the Church Priestes and Clerkes are before your 〈◊〉 drawen before teÌ„poral Iudges into their Courtes Monkes not only not saued from the paines to go for any mater out of the Countrie but not suffred to haue any place in your Countrie Such charitie hath ben taught by your Gospel and with such pure folowing of antiquitie you haue proceeded The place appointed vnto the priest for the holâ— Ministerie as it may be gathered by S. Chrysostome at certaine times of thâ— Seruice was drawen with Curtaines This proueth not that the Aultare was placed in the middest of the Church as M. Iewel would haue it but by this we may wel gather that great reuerence was vsed then aboute the Mysteries which you forsooth haue so mainteined that as though the Celebration of the Mysteries was not open inough before you haue in some places pulled downe the Partition between the body of the Church and the Quier And haue caused generally the Communion Table to be â—â—ought downe neerer the people least 〈◊〉 Curtaines which you occupy should let their sight Ergo vt 〈◊〉 pâ—ssint c. Therefore that these thinges may â—e vvel examined it is vvel prouided that euery yeare in euery Prouince at tvvo seueral times there be holden a Councel of Bishoppes that they meeting together out of al partes of the Prouince may heare and determine such 〈◊〉 When beginne you to put this Canon in execution Truely Liberatus saith The manner was in Alexandria that who so euer was chosen Bishop there should come to â—e beare and laie his Predecessours hand vpon his head and put on S. Markes Cloke and then was he sufficiently confirmed Bishoppe without any mention made of Rome You are a special frinde to the Bishoppe of Rome whiche rather then he should haue to do with Consecrating of Bishoppes you can wel fansie a deade mans blessing and the solemne vsing of a Relique which how hartely ye fauour I am in doubt I proue it therefore vnto thee by these Examples Indifferent Reader not onely that M. Iewel is a decâ—itful Man but I geue the also occasions how to trie him whether he be in dede an hypocritâ— or no. For if he thinke the forsaid testimonies out of the holy Fathers or Councels to be of such force and generalitie that we may in no case receiue a diuerse order from theirs Why are not Monasteries standing with them Why are not olde Ceremonies obserued Why is not water and wine mingled together in their Chalice as plain Examples of y â— Primitiue Churche declare vnto vs to haue been then vsed And if he Answer that the Canons Orders and Fasshions or practises of old time are not so to be vnderstanded of vs as though the Ages folowing might not by lawful Authoritie fâ—l consent put an other CanoÌ„ in place of the olde Why laieth he it to y â— Catholiks charge that the Priestes now say Masse though but one alone be present which was otherwise by Pope Soters decree Or why telleth he vs out of S. Basil of an old Canon y â— appointed twelue at the least to receiue together Here I should thinke he must nedes be takeÌ„ for who knoweth the vttermost of his Art in shifting but I thinke verely he coulde not escape in this place a iust note either of high malice in obiecting that against his Aduersarie which him self knoweth to be litle worth either of deepe Hypocrisie in pretending a Reuerence towardes Antiquitie which in very deede he câ—ntemneth How M. Iewel allegeth for himself the woordes and deedes of Olde condemned Heretiques BEVVARE therefore of M. Iewel you that seeme to haue as it were A Conscience and make a ReligioÌ„ of Religion For many there are that liue emong Christians them selues also being Christians which so hartely folow y â— world their own coÌ„cupisceÌ„ces y â— neither Catholike bookes wil do them good they are so carelesse neither heretical do them harme they are so desperate But you which are not past al feare of God and care of Saluation whom examples of sinne which were to be seene emong the Papistes or were gathered out of al Stories and Countries against them did make to aâ—horre
euen the Religion it selfe which corrupte persons professed Whome faire Promises of Gospellers that they would shewe you a ready and shorte way vnto Heauen in which you should haue no cariage of Ceremonie Tradition Lentes Fast Penaunce Feare of Purgatorie c. And that you should haue al things ministred vnto you in like order and manner as they were vsed emong the faithful in the Primitiue Churche you I say whom these faire promisâ—â— haue made to forsake the Olde and Catholique Religion vpon hope to finde a more Auncient and Receiued ReligioÌ„ which y â— new Masters holy Doctors councels would teach you BEWARE you of M. Iewel For wheras you would not haue forsaken y â— râ—ligion in which you were baptized which al Christians then in al the world professed opeÌ„ly exâ—â—pt you had beleued y â— as it was told you so you should â—e reduced to the perfite state of A true Religion euen as it was to be found in the Primitiue Church how misâ—rably are ye nowe deceaued where your Mâ—sters doe not in deede regarde the Example and practise of the same Churche for loue and desâ—er of which you folowed them leading you quite awaie from the Obedience of the present Church How wel maie euerie one of you whome M. Iewel hath peruerted â—aie vnto hym Syr haue you put me in this hope that in folowing of you I should goe in the safe waie of the primitiue Church of holy Fathers of Auncient Councels And my mynde geauing me that al was not wel in this present Church in which you and I both were baptised and that the neerer one might come to the beginninges of the Christian Faith he should find it the more surer and purer haâ—e you serued my humour therein and promising to reforme al thinges according to the paterne of the Auncient Catholike Church are you proued in the eâ—d to neglect those selfe same orders which were obserued in the most best and most Auncient tymes Spake you faire vnto me vntil I was come vnto you from the Cumpanie where I lyned and doe ye not 〈◊〉 those thinges vnto me for hopâ— of whiche I brake from my 〈…〉 cosse I know or a curtaine Or A 〈◊〉 in the Church are not essential anâ— without them we maie be saued But yet if in the pure and Primitiue Churche such thinges were alowed you haue not done wel to make me contemne the Pax or vestmentes or distinction of places such as were vsed in the Church from which I departed And yet If these thinges be buâ— light and Ragges as some wil saie of the 〈◊〉 Religion was the building of Monasteries a light mater in the primitiue Church And that Rule of lyfe which Monkes then folowed was it of smal importance by the Iudgement of that worlde so nigh to Christ You haue made me beleue that to lyue in such Order should be a derogation to the merites of Christe A trusting to our owne workes A â—ondage of conscience a promise of thinges impossible A Superstitioâ—s and 〈◊〉 fashion and at one worde that Monkerie should be Trumperie And yet doth it appeare by our owne allegations that Monkes and Abbates were in the Primitiue Church and that they were also in greate repâ—â—ation What shal I saie of the most highe and dreadful Mysterie the Sacrament of the bodie and Bloud of Christ whereas the witnesses that yoâ— bring in for other purposes doe testifie vnto me that the Cuppe of the Lord was mingled with wine and water can I take in good part and with a quiet Conscience that you put no water at al in the Cup of the Lord If you had not chalenged if you had not prouoked if you had not geauen most infallible tokens as me thought that al Antiquitie had gone smothe with you or if you had refused at y â— beginning al other Authoritie bysides the Expresse Scriptures I might haue deliberated whether I would haue folowed you or no But now making so large goodly promises that you would not take my Religion awaie from me but that you would only reforme it that you would not denie the Faith whiche the whole world professeth buâ— require it to be reduced vnto the order of the Primitiuâ— Church I yelded quickly therein vnto you and thought that these surely be the men of God whiche shall purge the Church of al Superfluites and leaue it in as good health constitution as euer it was in her florisshing tyme. And are you not ashamed that the very printes and steppes of papistry are found euen within that age which you warranted vnto me to be altogether for the Gospel And that in those selfsame testimonies which your selfe vpon occasion doe bring out against the Papistes what were not they themselues lykely to shew if they might be suffered to vtter what diuersitie there is betwixt this Late welfauored Gospel and the Catholike old Religion seeing that you can not so order the mater in reciting of Auncient Fathers Councels but it must be straite wayes perceaued that your procedings are not conformable vnto the Primitiue Church O wretched and vile Glorie to fill the margine of a Booke with the Councels of Nice Carthage Chalcedon Constantinople Ephesus c. and with the testimonies of Anacletus Felix Soter Calixtus Chrysostom Basile Ambrose Augustine c. as though that it were not M. Iewel that made any thing of his owne but as though in al that he concluded he folowed most exactly the holy Councels and Fathers â–ª and before all be knowen to be conuinâ—â—â— most cleerly and euidently that his doeinges are not lyke the holy Fathers Religion what a confusion is it vnto that Glorie and what a Detriment to right meaning and wel willing consciencies In this sort might an honeste and graue man complaine and say lesse than M. Iewel deserueth For now I will shew vnto thee IndiffereÌ„t Reader that he allegeth and that very sadly and solemly the testimonies of Heretikes as though it were no mater at al how wel it would be admitted emong the lerned so that the common Reader be perswaded that M. Iewel speaketh not without his Authorities For proufe thereof let this be one Example The Bishopes of the East part of the vvorlde being Arians vvriting vnto Iulius the Bishope of Rome tooke it greeâ—ously that he vvould presume to ouer rule them And shevved him that it vvas not lavvful for him by any sleight or colour of appeale to vndoe that thing that they had done This is one of M. Iewels testimonies to proue against the Bishoppe of Romes Supremacie In alleaging of which although he lacked a point of discretion in bringing of their sentencies furth whom al the worlde hath condemned for starcke Heretikes yet he hath not forgoten al conscience and charity in that he confesseth to his Reader that these Bishoppes of the East whose doinges he thinketh worthie to be consydered were Arians Which I praie thee Indifferent Reader to
the Canons of Auncient Councels But as I doe grauÌ„t vnto you that the Councel of Laâ—dicea hath that such only bookes as are of the old new TestameÌ„t should be readen in the Church so that y â— like also is declared as you boldly say in the Councel of Carthage it is so manifestly vntrue y â— it may not be suffered For these are the verie wordes of the Councel Item placuit vt praeter Scripturas Canonicas â—ihil in Ecclesia legatur sub nomine Diuinarum Scripturarum that is Vve like it also that nothing besides the Canonical Scriptures be readen in the Church in the name of the Diuine Scriptures The Councel therefore forbiddeth not other things bysides the Canonical scriptures to be readen in the Church but it prouideth that nothing be readen there as in the name of Scripture which is not true Scripture in dede And this appeereth most euidently by other wordes which folowe in the selfe same Canon where it is sayed Liceat etiam legi Passiones Martyrum Cum Anniuersarij eoruÌ„ celebrantur Be it lauful also to haue the Passions of Martyrs readen vvhen their yerely Daies are celebrated and kept holy By this it is most euident that other thinges bysydes the Canonicall Scriptures as the Passions of Martyrs such vndoutedly as we haue for a great part in the Legends of the Church were permitted to be readen in the publike Seruice And that M. Iewels comparison that the Lessons then read in y â— Church were taken out of y â— holy Bible ONLY as he meneth as it is now vsed in the church of England hath no agreablenes and Proportion For whâ—t one Martyr is there in al the whole booke of the Common praier of England S. Sâ—euen only excepted which hath any Festiual day appointed out for him or any storie of his Passion declared But like perfite Diuines you wil no other thing but Scripture onely readen in your Churches in which pointe you would be seene to follow the Councel of Carthage You deceaue the people by your glorious lying The Counâ—â—l of Carthage as you perceiue by the wordes which I haue alleged alloweth not onely Caâ—onical Scriptures but Martyrs Passions also to be Readen in the Church Why say you then so impudentlie that it it was there Decreed that nothing should be read y â— Church vnto the People sauing onely the Canonical Scriptures I aske of you also where the Passions â—f those Martyrs are which at the beginninge had their Holidaies in the Churche And should to this daie haue them if as you doe chalenge it you were of the holie and Catholike Church S. Clement Cornelius Cyprian â—istus Lawrence Uincent Sebastiane and other whom the whole world honoreth what solemme Feastes haue you of them or what Lessons and Homilies are Readen in your Churches of their Passions Were there no Martyrs in the world after the Apostles were once departed this lyfe Or know you any more excellent than these whome I haue named Or haue you no mynde or affection to any of them Or haue you spied a Canon in the Councel of Carthage that nothing but Canonical Scriptures shal be readen in the Church And could you noâ— see the plaine Exception which is straite waies in the same Canon made against it that notwithstanding the former wordes the passions of martyrs should be readeÌ„ in the Church when their yerelie daies are celebrated But of the beggarlines of this new Religion â–ª and how it is altogether dâ—stituted of Martyrs Confessors â–ª Uirgiâ—s of all kinde of Sainctes it is to be spoken at more leasure in the meane tyme this I leaâ—â— most euidentlie proued thâ—â— M. Iewel hath abused Councels How M. Iewel hath abused the Decrees of the Canon Lawe THere is smal hope that he whiche dareth wrest Beliâ— and Peruerte Councels wil spare to vse al Losenesse and Libertie in squaring oâ— Decrees and Decretals to his purpose And manie will thinke on the other side that M. Iewel is so honest and good of nature that he would not no noâ— of the diuell himselfe if he might winne â—ny thing by lying and muchlesse in the cause of God his true Religion reporte any thing of any man that euer yet wrote otherwyse ther â–ª the Trueth is and the wordes of the Author Examples then muste confirme my obiection emonge which this is one Fabianus sâ—â—â—th M. Iewel Bishop of Rome hath plainely decreed that the people should recâ—aue the Communion euery sondaie His wordes be plaine Decâ—rnimus c. We decree that euery sondaâ— the Oblation of the Aultare be made of al men and women both of bread and wine True it is that Fabianus willed such Oblations of bread and wine to be made and them to this end 〈◊〉 à peccatoruÌ„ suorum â—ascibus liberentur that the people might be deliuered of the burden of their sinnes But offering euerie Sonday and Receiuing euerie Sondaie are two thinges To prouide that the people should Offer Bread and Wine euerie Sondaie it was necessary because that is the proper mater of which the Sacrament of the Aultare is made and because the Clergie also liued then of the offerings of the people But to decree that al men and women should Receiue euâ—rie Sonday it is altogether vnreasonable that it should haue ben Fabianus mynde For in the verie same place there is an other Decree of his that men should Communicate thrise at the least if no oftener in a yere that is At Easier â—ittesoâ—â—ide and Chrisimasse except perchaunce some man be letted by anie kind of the grevous crimeâ— If then â—e required no more but that the people should Receaue thrise a yere how is it possible that by this decree of which M. Iewel speaketh and in which there is no mâ—ntion of the peoples receauing â—ut of their Offering only of Bread and Wine any charge should be laied vppon al men and womens consciencies to Receaue euery Sondaie Ye might as wel conclude that in euery parish of England thâ—re was some one or other of the laie people that Receaued alwaies on Sondaie in one kinde at the leaste with the Priest because an holy loafe as we cal it was Offered euery Sondaie But consider yet further Indifferent Reader how finely and properly M. Iewel gathereth Argumentes out of Auncient Popes decrees He noteth out of the foresaied wordes not only that men and women Receaued euery Sondaie but also that they Offered bread and Wine euery Sondaie according to the Order of Melchisedech By which accompte so manie Priestes and Sacrificers were in the Church as were men and women that offered bread and wine Yea not only men and women that are of perfitte discreation but all the boâ—es and wenches of the Parishe may with litle charges be quickly within orders For as M. Iewel compteth there is no more in it but to Offer bread and wine to the Aultare and straitewaies al that doe so are
the Church of Rome either the Prerogatiue which himselfe â—ath from the Church of Rome without asking of leaue of y â— B. of Rome No surely the Effect can not worke vpward towardes the cause or worke so excellently douneward as the cause neither the Bisshops of Constantinople or Iustiniana taking their Prerogatiues from Rome can endue others with like Priuileges without consent of the Bishop of Rome Therefore although the Bisshop of Constantinople hath the Prerogatiue of the Litie of Rome it foloweth not that the Bisshop of Rome is nothing superiour to the Bishop of Constantinople And if y â— Lord President in Wales should haue geauen vnto him all the Prerogatines of the Kings Court in England it foloweth not that the King and he are Hayle felowes wel mette for euer after And Christ our Sauiour although he said vnto his Apostles As my father sent me so I send yow geauing thereby vnto them as greate Prerogatiue as himselfe had yet he meant not that y â— Apostles should think themselues as good as their head euen in those thinges which they should doe as wel as Christ. M. Iewel therefore doth very unteasonably conceiue of the Law that the Popes Supremacie was not acknowledged because the Communicating of his Prerogatiue with some other Bisshops is found expressed in the Law But it wil be replied that Generaliter dictum generaliter est accipiendum The thing that is spoken generally must be taken Generally I answer this Rule fayleth when by other expressed texte of the Law that which seemeth to be spokeÌ„ Generally in one place is restricted limited in an other For in the next title before this of which we speak the Emperour sayth to y â— B. of Rome Omnes Sacerdotes vniuersi Orientalis tractus subijcere vnire Sedi vestrae Sanctitatis proper auimus Vve haue made speede both to subiecte and to vnite vnto the See of your Holmes all the Priestes of the Vvest partes Againe in the same law a litle after Vve vvil not suffer sayeth Iustinian that anything vvhich perteineth to the state of Churches although that vvhich is in controuersie be vndoubted and manifest shall not also come to the knovvledge of your Holines Quae Caput est omnium Sanctarum Ecclesiarum Vvhich is the Head of al boly Churches Let the Bishope then of Constantinople enioy the Prerogatiue of the Citie of Rome in as large and General sense as M. Iewel wil yet this must be prouided for first of al that the Prerogatiue which the B. of Constantinople shal enioye doe not contrary the former law which Subiecteth al Priestes of the vvest vnto his holynes And which confesseth him to be head ouer al Churches Thus haue I sufficiently and manifestly proued that M. Iewel hath abnsed the Canon Law The Lawiers themselues haue more to say vnto him for his impudencie if he be so impudent as euer to shew his face before them And nowe to the Olde Fathers and Doctoures How M. Iewel hath abused the Auncient Fathers IT is incredible how M. Iewel hath abused the Doctours Incredible I meane not in respect of Protestantes which thinke so wel of him that they beleue no oue euident vntruth to be within all his Replye but of Catholikes which knowing the cause that he defendeth to be vtterly false may iustly suspect euery Witnesse that he bringeth in for his Doctrine And which hauing already taken him in manifest corrupting of Witnesses cannot but know him for one that loketh suspitiously wheÌ„ so euer he is about Auncient Fathers Yet I assure thee â–ª Indifferent Reader the Catholikes themselues did not thinke that any man would so haue corrupted true Sentences as he hath done Or so ofre haue folowed such vnlawful craftes as are not once to be vsed of honest men But these you will say are but wordes let us therefore come to the thinges themselues And first concerning such Illations of M. Iewels as he vseth in geuing of the cause or proufe of his sayinges He applieth thereto the Testimonies of Auncient Fathers so loosely and so disagreeably as if a man would saie The Waters of Bath are exceding good against the Ache in the Ioyntes And 〈◊〉 the Prophete saieth Omnessitientes venite ad aquas Alye that be a thirst come to the waters Yea M. Iewels Applications doe worse agree with the premiâ—â—es For his position lightly is heretical or erronâ—ous and his Authoritie for it is no more proper vnto it than the foresayed sentence of Esaie serueth to the commendation of the Baâ—hes in England For proufe hereof I wil choose but our place in which for establishing of his Assertion he bringeth one vppon an other very thicke foure Auncient Doctours togeather Of all which there is not one that serueth his purpose M. Hardinges Athanasius saieth Power to bind and loose is geauen to the holy See of Rome And yet the old Catholike Fathers could neuer vnderstand any such special Priuilege Marke now Indifferent Reader whâ—ther the places whiche M. Iewell wil allege do proue any such thing at al. S. Cyprian abused S. Cyprian saieth Quà muis Dominus Apostolis omnibus c. The Lord read And although our Lorde after his Resurrection gaue like power vnto his Apostles Reade all his Apostles yet to declare vnitie he disposed by his Authoritie the Original of vnitie Reade of the same vnitie beginning of one The rest of the Apostles were euen the same that Peter was endewed with like felowship both of honour and of power here doth M. Iewel make a full pointe yet it foloweth in the same very sentence But the Original cometh of vnitie to declare that the Church is one In this testimonie of S. Cyprian those wordes And although which M. Iewel left out in the beginning of the 〈◊〉 are first to be considered as depending of the sentences which immediatly went before And opening the question which now we haue in hand For after S. Cypriane had declared that the Deuil seeing the Idols and Temples which he occupied before to be forsaken and lefte void through y â— increase of the Faithfull conuerted his craft to deuising of Schismes and Heresies by whiâ—h he might ouerturne the Faith corrupte the trueth and cut or diuide vnitie After this he â—â—ferreth â—oc eò fit fratres dilectiss dum â—d veritatis origâ—em non reditur nec caput quaeritur nec magistri coelestis doctrina Seruatur This moste deere brethren vnderstand that Heresies are set abroad doth therefore come to passe for that vve return not vnto the original of truth And for that an Head is not sought for nor the Doctrine of our heauenly Master is obserued Now because euery man perceiueth not the force of this saying and diuerse would haue it better opened and expressed vnto them He addeth Probatio est ad fidem facilis compendio veritatis that is The proufe hereof to make thee beleue it is easy because of the compendiousnes of the truth
for the Supremacie But it foloweth And so consequently gaue the same povver vnto al Pastours and Doctours Be it so But what is consequently How M. Iewel taketh it I can not tel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke which phrase S. Basile vseth signifieth the Pastours that folow in order and row after S. Peter Now Order requireth that although al be Pastoures yet they may not take vpon them and rule coÌ„fusely al in a clampe togeather but euery man in his place degree according vnto y â— proportion of his Flocke and Charge And therfore this hitherto proueth rather that y â— Pope of Rome is the Chief after Christ and that al other what so euer they be go not cheeke by cheeke by him as worthy or Supreme as he but euery man in his order and degree after him But this that foloweth is perchaunce altogeather for M. Iewel what is that Marie A token vvhereof is this that al Pastours dooe equally both binde and loose as vvel as he True it is M. Iewel the most simple in al the world doth binde and loose like as the Pope him selfe But this is true in such thinges as are permitted vnto his Iurisdiction For in some kind of Faultes the partie must be referred vnto the Iudgement of the Bishoppe â–ª And in cases of Heresie Breaking of Uowes and Robbing of Churches the Bishop hath not in his hands to absolue the offender but the whole must be reserued vnto the Pope And therefore although in such faultes as euery Prior or Priest may forgeue or retaine the Iurisdiction which he excerciseth be as effectual as if S. Peter himself had absolued or bound the Parties yet this is nothing against the special Priuilegies aboue al others which are graunted vnto the See of Rome As in example of fiue hundred Capitaines in a Field Or fiue hundred Lordes in a Countrie euery one commaundeth the Souldier of his band or Tenant of his land and yet this is not preindicial vnto the worthines excellencie of the General Capitaines and chiefe Lordes The Angels doe al of them waite and attende vpon God and at the later Day al the Electe shal haue euery one his penie and reward yet the Cherubins are of higher Authoritie than the inferiour Angels and the Apostles shal be in greater Glorie than Confessours What shal we say of Christ him selfe As my Father saith he sent me so end I you And vvhen he had said this he breathed vpon them and saith vnto them Take ye the holy Ghost VVhose sinnes you shal forgeaue them they are forgeuen them and vvhose sinnes ye do reteine they be reteined Here loe you may see that he hath made the Apostles equal with hym How then wil you conclude that Christ is not supreme in his Church and that he hath not the authoritie of binding and loosing in a more high degree than any of his Apostles Such yet is your diuinitie M. Iewel that because al Pastours do equally bind loose therefore the Pope hath no special Priuilege aboue other But you lacked the vnderstanding that al do equally bind loose in such cases and Persons as are subiected vnto them And that because euery Bishop can not exercise the power of his Orders when and where it pleaseth him therefore it is euident that all are not equal but that the Superiours may restraine the Iurisdiction of the Inferiours which is inough to proue a Supremacie Thus hath M. Iewel brought foure seueral Auncient Fathers al in a cumpanie togeather to proue that the B. of Rome hath no speciall Priuilege aboue others of binding and loosing and there is not one of them al which proueth that CoÌ„clusion For S. Cyprian is plaine for one head notwithstanding the equalitie of the Apostles in honour and power Origen and S. Cyril speake not literally but mystically And S. Basile last of all telleth such a Trueth as euery Catholike wil confesse and is nothing contrarie to the doctrine of the Supremacie excepte there be so vnsensible an heretike that wil think the lowest Minister in the congregation to be as high in Authoritie as the greatest Superintendent or general because he preacheth and baptiseth and ministreth the Lordes Supper and burneth if neede be in his opinion in lyke sorte as the Chiefest Superintendentes themselues doe And this vanitie and falsehood of M. Iewels when he allegeth Auncient Fathers wordes without their Sense is so common that I wil be bounde to make a whole boke of his So saith S. Cyprian and Therefore S. Hierome saieth and other such Idle Illations if either it were not inough to note only what he is Or if my wil and leisure serued me so much as to be occupied in so tediouse A mater But now let vs goe forwarde with the Doctours and shew how shamefully he hath abused them Our Sauiour saith D. Harding out of S. Augustine gaue not commauÌ„dement in vvhat Order the SacrameÌ„t should be receiued meaning to reserue that mater vnto the Apostles by vvhom he vvould direct and dispose his Church Ergo the obseruation of number of CommunicaÌ„ts of Place of Tyme of Order Maner and Circumstance in Receiuing dependeth of the Churches ordinaunce and not of Christes Institution S. Augstine abused S. Augustine speaketh not one worde of any number He speaketh of a power left with the Apostles to apoint in what order the Sacrament should be Receaued but the Order and Manner of doing a thing extendeth it self to al Circumstances ergo to number also And therefore it is no wrong dealing to inferre A particular vpon the graunt of the proper vniuersal thereof Againe whereas the blessed Apostle after certaine talke had about the Sacrament concluded saying Caetera cum venero ordinabo As for the rest vvhen I come my selfe I vvil set in Order S. Augustine inferreth Vnde datur intelligiâ—quia multuÌ„ er at vt in epistola totuÌ„ illum agendi ordineÌ„ insinuaret quem vniuersa per orbâ— seruat ecclesia ab ipso ordinatum esse quod nulla moruÌ„ diuersitate variatur Wherof it is geauen vs to vnderstand that it vvas ordeined of the Apostle that vvhich is not varied by any diuersity of maner fashion because it vvas much for him to shevv in an epistle al that order of Celebrating and Ministring the Communion vvhich the vvhole Church through out all the vvorld doth obserue As who should say If it had not ben that the Apostle had not place inough in his Epistle to the Corinthians to declare his mind at ful In what order and with what Ceremonies and Circumstancies he would haue the celebrating of y â— mysteries to procede he would haue left it in plaine writing how al thinges should be don but because that was to much for an epistle to receaue And because the order which he would haue obserued was not so quickly appointed as to Reade A â–ª Chapiter or two of the Bible and to tell the storie
of Christs entring into his passion and that done to receiue bread and wine in remembrance thereof and to be thankeful therefore he promised to come hymselfe and set thinges in order and therefore such orders and maners as the whole Church hath and doth throughly vse about the celebration of the Mysteries are to be thought to haue come from the Apostles Of these words then also As for the rest vvhen I come my selfe I vvil dispose it maie with good reason be gathered that the Apostle did prescribe orders and rules to be obserued concerning Persons Time and Place with other Circumstances And that the Institution of Christ stretched no further than to Consecration Oblation and Participation of his pretious bodie And that one alone or manie togeather to receaue was not by Christ apointed but left to his Apostles to be ordered But it foloweth in M. Iewel that S. Augustine in this place speaketh not one word of any number But only of the time of Receauing whether it might seme conuenient to minister the Communion after Supper You be verie bold either with S. Augustine or with your Reader Doe ye cal y â— speaking only of the time where the question of tyme is not at al spoken of Reade the place who wil and if there be any such question intreated as M. Iewel reporteth although I haue many Arguments to the contrarie yet wil I say he is an honest and true man In the fifthe chapiter of that epistle these questions are mentioned whether vpon good friday Oblation and Sacrifice should be done twise in the morning first and then after supper Item whether the people should first keepe their faste then eate that daies meale and last of all haue the Oblation and Sacrifice made Or first keepe their faste and then haue the Sacrifice made and last of al go to their meales meat To which questioÌ„s his answer is that euery man should in these points do as y e vse of the church is vnto which he cummeth Because ther is nothing in them against either Faith or good maners In the next chapiter folowing out of which D. Harding toke his testimony the question doubt is not whether one might Offer or Receaue in the morning or at euening which perteineth to tyme but whether he that had eaten the same daie before might afterwardes either Offer or Receaue the bodie of Christe whiche is A Question concerninge the state of the Persons only And not the qualitie of Tyme Unto which his answer is that it hath pleased y â— holy Ghost that for the honour of so great a Sacrament the bodie of our Lord should first enter into the mouth of a Christian before external and carnal meates Now because the heretike might say as some in these daies vphold where is it in al the Scripture that a man should come fasting to the communion And whi might not one if he would receiue after Supper as the Apostles dyd or in the Supper tyme as the Corinthians dyd S. Augustine meeteth with this obiection alleging that sentence which M. Harding to like effect vsed and saying That in vvhat order the Sacrament should be receiued Christ gaue no precept thereof but left that office to his Apostles Let M. Iewel now defend hymselfe if he can and proue that he hath not falsly reported of S. Augustine in the place of the Epistle ad â—anuarium saying of hym that he speaketh not one word of the number of CoÌ„municantes but only of the tyme of Receauing That he speaketh only of the time of Receauing it is false For these be his wordes Saluator non praecepit quo deinceps ordine sumeretur vt Apostolis per quos dispositurus erat ecclesiam seruaret hunc locum Our Sauiour gaue no commaundemeÌ„t in vvhat order it should be Receaued to the intent he might leaue that mater to his Apostles by vvhom he vvould dispose his Church Hereof I gather this Argument The apointing of Order how thinges should be don doth extend itself to more than apointing only of the time in which it is to be done But of the Authoritie left with the Apostles to set an Order in Receauing of the Sacrament S. Augustine doth speake in his epistle 〈…〉 speaketh only of the tyme of receauing S. Gregorie abused In the communion As the people saied the Lordes praier altogether as it is noted by S. Gregorie so they Receaued al togeather Are ye not ashamed so to say that it is noted so by S. Gregorie we haue I thinke his epistles in the same priâ—t as you haue them and y â— effect of that epistle out of which you haue gathered this note vpon S. Gregorie is that he answereth certaine persons which thought it was vnmeete that he should goâ— aboute to keepe vnder the Church of Constantinople but his owne Church And of the Pater noster he saith Dominica oratio apud Graecos ab omni populo dicitur apud nos autem a solo Sacerdote Our Lordes praier is said among the Grecians of al the people but with vs it is saied by the Priest alone Here then I appose you againe M. Iewel was the Masse of S. Gregories tyme a Communion or Priuate Masse â–ª for you make an oppositioÌ„ betwen these two thinges If it were a priuate masse then must you yeld and subscribe because it is then found by your own confession within the first six hundred yeres If it were a Communion how say you that the people said the coÌ„munion praier al together as it is noted by S. Gregorie wheras you see him so plainely to testifie that in Rome the Priest alone dyd saie our Lordes Praier Yea say you perchaunce but it was otherwise emonge the Greekes and in their Communion the people saied the Lords praier al together Yea but S. Gregorie noteth not only such point and he speaketh not of their communion or not CoÌ„munion So that you be exceding much to blame for abusing the names of holy Doctours so vainely and making them to be compted to thinke that which they doe not speake S. Cyprian abused The Catholâ—ke Faith is that the Churche is not bound by the vertue of Christes Institution to deliuer the Sacrament vnder forme of wine vnto the people The hereâ—ikes repiâ—e against it and saie that by Christes Institution the people should Receiue the Cup also But how wil this be proued By many old Fathers But In steede of many for shortnes sake to allege but one S. Cyprians wordes in this mater be verie plaine Remember then what the mater is You must proue out of S. Cyprian that the people should Receaue not in the one kinde alone of Bread but of wine also And if you M. Iewel wil not remember it yet I praie thee gentle Reader to marke diligently whether he proue any such thing out of S. Cyprian Some ther be that in sanctifiyng the cup and deliuering it
is not the voice that souÌ„deth in the eares of God but the â—artines and denotioÌ„ of mind For so they shal not laugh the Bishops and ministers of the church to scorn if perchaunce they shel perceiue them to cal vpoÌ„ God either vvith barbarouse and incongrae Latine or els not to vnderstand the vvords that they speak either to point them out of order To such therfore S. Austine directeth his talke in y â— place maketh no exhortatioÌ„ at al to Priestes to learne their latine tongue better And why should M. Iew. dissemble y â— true persons of whom s. Augustine there speaketh I wil tel you There is not a place more plainer than this if it be considered to proue y â— it was not thought in S. Augustines time so necessary a mâ—tâ—r that al thinges in the Churche should be donne in a knowen Tongue as now it is auouched to be For if the Publike Seruice was euerie where executed at that tyme in the vulgar Tongue or in a knoweÌ„ one to the common people although it were not their vulgar how is it possible that the Bishopes themselues should be to seeking in the right pronouncing pointing and vnderstanding of that whiche they openly said in the Church The Syr Iohn Lacklatines of which there is much speaking among the brothers they haue ben such an occasion of ruine and perdition to the worldly wise as none hath ben greater For the euil life of Priestes although it be A greate Argument vnto them that the Religion is not effectual which hath such holy ons in it yet whiles they see in euerie kinde of Protestation or Confession many such to be found of whoÌ„ they may wel inough be ashamed they temper their Iudgement and wil not vtterly condemne a Religion for this cause only that some Professours thereof be wicked But when they see Publike Seruice to be saied of them which vnderstand it not and for them which are also as ignorant this seemeth to be so absurde that they can not conceaue howe the Spirite of God should directe their doeinges which see and suffer yea and defend that Publike Seruice maie be done in a tong which the vulgar people doe not vnderstand And in this point they are so much the more vehement because they see how all the new Gospellers folow a contrary waie and vse no lerned Tounge at all in their Ordinary Seruice but the vulgar and knowen Tounge of the Countrie where they pitch So that the Protestantes are compted herein to worke so sincerely to speake so reasonably and to chalenge so inuincibly that thousandes of the worldly wise whiles they stand in their owne iudgement fal in deede into euerlasting perâ—ition by the iudgement of the blessed and lerned Fathers For if al thinges must be don in the Church so as the people do vnderstand what is praied how should that case euer be heard of in the Primitiue Churche where some Bishoppes vnderstode not what they praied in the open Church Maie we think that any of them vnderstoode not the vulgare speache of his couÌ„trie That is verie incredible because vnto the high office of Ruling and teaching the whole People he should not be chosen which could not wel be vnderstanded of the people But maie we rather thinke that the publike Seruice was in a lerned toung sometymes not perfitly knowen of the Bishope himselfe like as vnto the vulgar people it was not knowen Of this there is no doubt Because in praieng to God deuotion and not eloquntion is required and because he might haue a good grace of preaching in his natural tongue vnto the people which yet had very simple vnderstanding of any Greeke or latine writinges And because it is plaine by S. Augustine that some such were in his tyme. How then you wil saie is Ignorance in a Bishope to be suffered I say not so neither on the other side I thinke that al is marred except euery man woman and childe maie haue the Bible in the vulgar Tounge Or that no Tounge is to be suffered in the Church of God but that which is the common and knowen tounge of the Countrie But as there is a difference betwene wincking and staring so is there a discreation and iudgement to be vsed in this mater of Tounges of which we speake And S. Augustine aloweth it not that a Bishope should not vnderstand the Latin tounge in which he praieth neither yet doth he crie out against that lacke of theirs requiring that al Publike Seruice should straitwaies be in the vulgare Tounge For after he had told it how some Bishopes praie in false and barbarouse Latine and vnderstaÌ„d not what they praie he addeth further least you should think hym to alowe Ignorance and saieth Non quia ista mâ—â—me corrigenda sint vt populus ad id quod plane intelligit dicat Amen I would that the freshe and trym Scholers comming lately from their EloqueÌ„t Lessons should not laugh y â— Bishops to skorne which speake in their praiers false Latin not because these thinges vvere not to be amended in the Bishopes to the entent the people might ansvver Amen to that vvhich they clerelie vnderstand as who should say I alow not their lacke of knowledge And it were wel that they dyd so speake as the people vnderstand them Sed tamen pie toleranda sunt ab eis qui didicerunt vt sono in soro sic voto in ecclesia benedici but yet these lackes are charitably to be borne vvithal of them vvhich haue lerned that as thinges are vvel said in court before Iudges by sounde of voice so are they vvel saied in the Church by vovve of minde Of which wordes I gather that as he would wishe it better y â— the Bishops Priestes of the Church should so speak as the people might vnderstand yet he would not haue the Seruice of the church vtterly chaunged from the Latine tonge not vnderstanded to the vulgar tounge which nor Priest nor peole could be ignorant of But euen those waÌ„tes of some Bishopes and Priestes in the true Reading Pointing and Understanding of their Publike Praiers he would to be charitably borne and suffered vpon this consideration that although in the eares of men their wordes sound not plaine and good yet in y â— sight of God the good affection of their harte is alowed Now if S. Augustine had ben of the Protestantes mind he would not haue takeÌ„ the mater so quietly but with great Stomake would haue said awaie with this murmuring of praiers not vnderstanded awaie with this Latine and Strange tounge which the Priest hymselfe knoweth not what it meaneth Awaie with this lip labour Let vs haue the Bible turned into the vulgar tounge let euery man come to the Church and singe Psalmes to the Lord let the people vnderstand what is said let vs do as the Apostle commaundeth vs let vs speake with tounges and so furth with a great tale out
then one or two Relations yet in the descending from the superiour to the inferiour there might appeâ—re a shew of likelyhod But this Logike passeth in deede for it is M. Iewels that Paulinus whiche was borne three hundred yeres after Ireneus vseth the worde principalis in this sense Ergo Principalitas of which Ireneus speaketh stoode not in the Bishope that professed Christe but in the Emperour that was an heathen Thus thou maise see Indifferent Reader what fowle shifts and deuises and lyes M. Iewel had made to turne awaie the Authoritie of Ireneus that it should not be taken for the Principalitie of the Church of Rome But his conclusion is notable To be shorte saieth he If the Church of Rome would nowe faithfully keepe the Traditions and Doctrine of the Apostles we would fraÌ„kely yeld her all that honour that Ireneus geueth her but she hath shaken of the yoke of Christ. O good men It was then by likelihod for pure loue of God and godlines that you are departed from the See of Rome There were so fewe Sacramentes and those of so litle effecte there was so litle Fasting Watching Praying so litle chastitie Discipline and Order that you could not abyde to lyue so loosely but would needes take an yoke vpon you to keepe your bodies low by carying your yokeâ—elowes about the Countries with you beâ—ides other burdens And to keepe your spirits humble by obeying neither spiritual nor temporal Iurisâ—iction For the Saxons in Germanie the Hugonots in France the Guses in Flaunders and Brabant which of late because the yoke was not heauie inough vpoÌ„ their shoulders haue I can not tel for what penaÌ„ce sake made themselues great fardels and packes of Church goodes and sweate againe with the carriage of them awaie were not they and are not these Cusson germans vnto you But you wil do more for Christs sake than this You wil be content I perceaue to go euen to Rome it selfe vpon certaine conditions And what are they Forsoth if y â— church of Rome would keepe the Traditions doctrine of the Apostles then â—o you wold frankly honour it And is this possible Traditions you knowe are verities and orders not written in the Scriptures but deliuered without writing And is there any thing which you wil fâ—ankely beare except it be writen in expresse Scriptures Surely I can 〈◊〉 beleue it yet if ye would vpon conditions geue y â— honour to the Church of Rome which S. Ireneus absolutely gaue without any such cautels you are not so vnlike to be a Papist as I thought you were For let vs suppose it that as you would with so al the Traditions and Doctrine of the Apostles were faithfully kept in Rome would ye frankly yeld her al honour that Ireneus geueth her â—elme then if 〈…〉 or any other Heretikes would deuise 〈◊〉 of their owne trouble the Church of England with them wold ye go to Rome for the mater and aske of the Ciuile Estate there â–ª Or the Emperor if he were a heathen Or of the persequutours or Ennemies of the Church yf such felowes had dominion there wold ye aske of them what should be thought of the Olde Heretiques newly vpstarted Yf ye would go to them that haue no Religion to 〈◊〉 counsel of them about For concerning plaine beâ—â—sies we are now so accustomed to read them heare them that thei are not straunge vâ—to vs but when hypocrisie is ioyned with heresie Or wheÌ„ veritie is disseÌ„bled through â—eare or 〈◊〉 there we are desirous to haue the partie examined And conâ—â—reâ—ned either â—laâ—â—ly to confesse his hereâ—â—e Or faithfully to stand with y â— veritie Shortly therfore to you M. Iewel Yf you would honour the Church of Rome in like sorte as S. Iraeneus chargeth al the faithful to doe how 〈◊〉 ye geue to the â—â—nges of England and that by the â—â—â—esse â—criptures as you interprete them such Supremacie in maters eccleâ—â—â—â—ical as can not stand possibly with the going to Rome in any question of Faith For by Aet of Parlement and your owne othâ—â— and the practise of the Realme there is no 〈◊〉 power that hath to do with the Church of England And therefore were Rome neuer so perâ—â—â—â— no greatâ—r Principalitie could be attributed to the Church of Rome than the â—ing of England hath whom you byhold to be 〈…〉 On the other side if ye wil defend stil that which hitherto ye haue set â—â—rth by Lawes Othes Sermons 〈…〉 c. What an Hypocrite are you so to speake as though ye would as frankelie yeld to the Church of Rome principal honour as â—renâ—us both earâ—estly require it that for the 〈…〉 al Churches 〈◊〉 for trial of true doctrine resorte vnto it 〈…〉 you of these daies haue them in coÌ„tempt dishonour therfore you speak of no more then y â— TeÌ„ples built in their remembraÌ„ce And yet this very building of Temples in the honour of Martyrs it seemeth not that you like very wel wheras vnto any one of your so stinking a cuÌ„pany of Martyrs we hearâ— of no groâ—nd y â— you haue meatâ—â— out as yeâ— to laiâ— therein y ◠〈◊〉 of any Pulpit House or 〈◊〉 of your Champions Now to the sense of S. 〈◊〉 wordes Vvhy do they not goe to the Marâ—â—â— Vvhy 〈◊〉 they not to the Church That is â–ª as you M. Iewel vnderstand him 〈◊〉 Receiue they at home and not at Church But this is not S. Hieroms meaning For he reproueth not their Receiuing at home but their Receiuing at home the next day that folowed their nightes pleasure taking of their Wiues Marke that Circumstance and you shal quickly perceiue that you are deceiued or haue deceiued For take the whole Sentence with you I knovv saith S. Hierome â—hat this Custome is in Rome that the faithful do receiue daily the Body of Christ. And what say you than to that Custome He Answereth Qâ—â—d nec reprehend◠〈…〉 which thinge I neither reproue nor alowe for euery man abundeth in his owne sense What shal we say then to this case If a man be sufficiently prepared and 〈◊〉 the SacrameÌ„t in his owne house at home and neuer goe to the 〈…〉 for it perteyned not to the question of 〈…〉 of which he there consâ—â—eth Yet M. Iewel thinketh that S. Hierome Answereth this foresaied question and that he maketh a ful determination thereof with an ernest reprouf of the parties offending against it As if S. Hierom should say to the Romaiâ—ts what meane you to doubt in this plaine mater Or why should ye thinke that Receauing at home were lawfull Do ye not know that the Lordes supper is â— Communion and must not be taken of one alone Why dare ye not goe to the Temples of the Martyrs â–ª Are ye afraied of 〈◊〉 Why goe ye not to the Church Is not that the proper place to Receaue the Communion in Such a Comment would M. Iewel make vpon