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
persons When our Sauiour vpon a time preached in the Synagoge of the Iewes so singularly well that all men wondred at his Doctrine Hovv cummeth this felovve sayed they by all this lerning Is not this he that is the Carpenter the sonne of Mary the brother of Iames and Ioseph Are not his sisters also here dvvelling vvith vs As who should say We know his bringing vp well inough And therefore he is not so greatly to be wondered at Such is the Iudgment of carnall men euen vnto this day They measure Truthes by their Imaginacions And set a great Price on thinges that are farther out of their reach Contemning as good or better than those thinges are when they are easy to be found or alwaies present Which thing If it come of the Misery of our Nature it is to be lamented and the Remedie is to be sought for of hym which therefore toke our whole Nature synne excepted vpon him that by partaking thereof we might be purged of our sinne and Corruption If it come of the Foly of any deintines it is in some parsons to be reproued with fauor like as Children and Women are much to be borne withall in respect of their weakenesse and frailtie If it come of lacke of better Instruction Or dulnesse of vnderstanding as in the Rude and Simple of the Countrie they are to be warned as well as we may and for the rest to be â—raied for and tolerated If it come of some Pride Spite or Contention it is to be condemned and hated what so euer the person be But in M. Iewel whereof may I thinke that this Affection doth come of which I speake For you also in defining of euerlasting Trueth by Terme of yeares doe seeme to haue a spice of their disease which coutemne the good things that are nigh vnto them Shall I Impute this faule vnto the generall Miserie of our nature which was corrupted in our first Parentes God sende you theâ— Grace to resist euill motions And for this which you haue already done Repent and be sory But came it of a certaine wantones or niceues in you that as Childerne craue Dis peece or Dat peece of one and the self same meat or bread Or women loue far-fet and deere bought thinges so you will not be serued but with the Testimonies and Authorities of the firste six hundred yeres of our Lord Truely if it be so you can not loke for the Fauor that childerne and Women haue in their Infirmities Will you haue it then to be attributed vnto lacke of Lerning Or plaine Dulnesse that you are so blinde and blunt as to set at naught the Practise and Euidencies of the Catholike Church for nine hundred yeres togeather It seemeth no because the Opinion vndoubtedlye which your predecessours of late had of their owne Iudgment Knowledge and Wittinesse moued them especially to refuse the Generall and Approued Faith of the world And so I beleue they lacked no wit but only Grace and they were to wise to be Obedient and Faithful How now then Was it any Sprite of Malice or Contention that caused you to rest vpon the first six hundred yeres only that the further you went out of sight you might the more boldly shewe â—oule play Maintaine the quarell Make the victory vncertaine And trouble the lookers on If it be not so we shal easely beleue you if you shew any good Cause or Reason wherefore you haue appealed vnto the first six hundred yeres And so appealed vnto them not as the best time to finde witnesses in but as the only time neither as Preferring those Daies but as Condemning ours But let vs first see the Examples by which your fact and behauioure herein may be Euident And then after we shal the better consider it whether you haue any reason or no to make for you And what by likelihode was the cause which moued you Leontius Bishop of Nicopolis wrot the life of Ioannes Eleemosinari ' an holy man of the first six hundred yeres after Christ. Why should I not beleue Leontius Mary he wrote say you A great while after that And what of that Is S. Bedes History of the cumming of S. Augustine the Monke into England to be discredited because S. Bede began to wryte a great while after S. Augustine was departed this world Or because the next six hundred after Christ were much passed when he wrote it Are the bokes of Genesis in any poynt to be doubted of because they declare the beginning of the world and Actes Dated two thousand yeres before Moyses the wryter of them was borne Yet sayeth M. Iewel against Leontius This one Circumstance of his Latines answeareth the matter wholy And in the margine he geaueth a speciall note M. Harding rangeth without the cumpasse of six hundred yeres Vrbanus Regius a Doctor of Luthers Schoole confesseth in his boke De locis Communibus that in the first Councel of Ephesus an Order was taken for Communion vnder one kinde which he being a Lutherane would neuer haue wryten if he had not found it in some Auncient Record and worthy of credite But Vrbanus Regius say you departed this life not aboue .xx. yeres a goe and therefore is a very yong witnesse to testify a thing done so long time before In deede to testifye it as of certaine sight or knowledge it were hard for so young a witnesse but to testify it as of good Historie and Authoritie it is possyble inough for them which are .xx. yeres younger What shall we thinke of S. Bernard A man not only in his own time of most worthy Estimation and Authoritie but in all the Church euer sence of singular Credite and worthinesse If he were now aliue emong vs And might be seen and heard sensibly would there be found in all the world any man of Honestie or Discretion which considering his Holinesse Wisedome and Grauitie would thinke him A witnesse of litle weight and worthinesse Yet Father Iewel sayeth as though he had bene a Reader of Diuinitie when S. Bernard was yet but A Nouiâ—e in the Faith S. Bernard calleth the washing of feete a Sacrament I graunt But S Bernard was a Doctour but of late yeres and therefore his Authoritie must herein weigh the lesser Was he of so late yeres as Luther Zuinglius Caluine Peter Martir and other Greate Anceters of your new Religion Why dothe not the latenesse of these felowes offend you Why think you the xij C. yeres after Christ to be so farre and wide from his Trueth that no certaintie thereof maye be taken in them And Conclude Determine Protest and Defend that to be Sure and Autentike which riseth xv C. and some odde yeres after Christ Of the like kinde of Imaginacion and Answer it is where you say Lyra and Teâ—tonicus Lyued at the least thirtene hundred yeres after Christe wherefore their Authoritie in this Case must Needes
a thing to be amisse but what that is it is not yet specially declared And out of this one sentence M. Iew. peeketh an absolute Testimonie y â— it is Christes InstitutioÌ„ that the people should haue the Cup deliuered vnto them because he loueth not y â— truth should be stolen away in a mist. The seÌ„se of the next sentence is And thinke not most deere Brother that I vvrite this vpon myne ovvne minde and vvil but when any thing is coÌ„maunded by the Inspiration of God the faithful seruaunt must obey So that this hitherto is nothing but a preface or entrance to the mater Then foloweth the third sentence Admonitos autem nos scias c. But ye shal vnderstand that vve are vvarned by special reuelacion from God that in offering of the Chalice the TraditioÌ„ of our Lord be kept that no other thing be don of vs than that which out â—ord did for vs first â–ª that the Chalice vvhich is offered in remembâ—aunce of him should be mixt vvith 〈◊〉 Lo this is the state of y â— who le Epistle and the Tradition Commaundement of God which so oft so earnestly he speaketh of is referred to this end only y â— wine water should be offered vp togeather in the Mysteries And y â— fault which he findeth with the celebrating y â— some vsed was y â— they toke water only into y â— Chalice like as on the coÌ„trary side y â— Heretikes now take only wine Both which extremes the TraditioÌ„ CoÌ„maundement of God which S. Cyprian doth proue by y â— olde and new Testament most abundantly doth so fully perfitely confound that as the Aquarij then were disproued so the Vinarij now should be ashamed But as concerning the diliuering of the Sacrament in one or both kindes he intended it not nor determineth it And this M. Iewel perceiued wel inough y â— S. Cyprian in that Epistle was wholy bent against Aquarij were they schismatikes only or heretiks and that the fault which he laboreth to ameÌ„d in them was not for not geuing the cup vnto the people but for geuing water only in it and not wine mixt with water Where then was M. Iewels wit to let go many fathers which he wold haue it thought to be for him and for shortnes sake to allege only S. Cyprian and that S. Cyprian should speake nothing at al of that questioÌ„ which properly is demauÌ„ded of vs and to which we looked for an absolute and perfite answer from him It is not credible but he saw wel inough what we could Replie and therfore he prouided this safegard for his estimation For thus he saith If S. Cyprian might wel write thus against the Heretikes called Aquarij which in the holy ministratioÌ„ would not vse wine but in stede thereof did Consecrate water and Ministred it vnto the People much more may we say the same against our Aduersaries which Consecrate and Minister vnto the people no Cup at al. What you may saie it is an other question but we seke now what S. Cyprian did say If that Learned and blessed Father whom you haue alleaged in stede of many if he spake nothing directly of our question it is no mater to vs what you wil Applie him vnto neither was it cunningly inough donne of you to bring him alone whereas you had except you belie your selfe copie which maketh nothing at al for you but by a consequence of your owne deuising And yet this very Consequence of yours doth nothing folow for to consecrate in water onely and to minister it so vnto the people which clause of ministring it vnto the people is in deede out of the mater which S. Cyprian discussed But let it occupie a place if you thinke it wil ease you To Consecrate I say againe in water only and to minister it so vnto the people is against the Tradition Institution and CoÌ„maundement of our Sauiour And this is proued at large throughout y â— who le epistle of â— Cypriâ—â— But to coÌ„secrate the wine water together not to minister it vnto y â— people who is against it what Scripture couÌ„cel or father You say it is against Christes InstitutioÌ„ We deny it You made as though you would proue it ouâ— of S. Cyprian But S. CypriaÌ„ speaketh not of this questioÌ„ yet you say y â— as â— CypriaÌ„ spake against y â— Aquarios for 〈◊〉 in water only and ministring it so vnto the people so may you much more speake against the Church for ministring no Cup at al vnto the peple I haue shewed how vnlike this comparison is But wil you haue a good Argument and like to y â— of s. Cyprians This it is S. Cyprian iustlie founde faulte with the Aquarios for consecrating in water onely and ministring it so vnto the peple Ergo he would haue found fault with your Procedings which put wine only in the Cup and minister it so vnto the people For the Reason on both sides is one that the Tradition of our Lord is to be obserued and that to Consecrate wine and water togeather was his TraditioÌ„ Answere this Argument with al your cuÌ„ning Learned M. Iewel and answer your deere friendes expectation which wil thinke that you haue not abused S. Cyprian The iudgement wherof I permit vnto any reasonable Aduersarie S. Augustine abused S. Augustine willing the Priestes to applie their studies to correct their errours of their Latin speach addeth thervnto this Reason Vt populus ad id quod planè intelligâ—t dicat Amen That the people vnto the thing that they plainly vnderstand may say Amen This of S. Aâ—gustine seemeth to be spoken Generally of al tongues How can it seeme so wheras he so expresly speketh of the Latin tongue only S. Augustine you say willing the Priestes c. This first of al is falsely reported For S. Augustin in this place went not about to exhorte the Priestes to the studie of y â— Latine tongue as who should thinke that it were not to be suffered A Priest or Bishop to be ignorant therein but he shewed how such as come fresh fine from the Scholes of Grammarians and Rhetoricians with knowledge and Eloquence inough of wordes should in their first entrance into y â— church there to be instructed of y â— Catholike Faith learne to be humble wise in iudgement not to contemne y â— Scriptures because they be not writeÌ„in so loftie exquisit a Style as prophane bokes nor to set more by florish of words than substance of Sense And further he saith Nouerint 〈◊〉 nâ— esse vocem ad aures dei sed animi affectuÌ„ it a enim no â—â—â—debâ—t si aliquos Antistites 〈◊〉 Ecclesiae forte animaduerterint vel 〈◊〉 barbarismis solaecismis DenÌ„ muocare vel eadâ— verba quae pronuÌ„ciant noÌ„ intelligere â—turbate â—ue disiâ—â—guere that is Let them vnderstand alâ—s that it
saith Vvhole Christ is not conteined vnder ech kind Sacramentally For he speaketh of the representation only which is made to our senses by exterâ—al words Signes and not of y â— thing it selfe and substance of the Sacrament which is apprehended by Faith Now that Alexander was not of this mind which M. Iew. would make him to be of that whole Christ should not be receaued vnder ech kind though whole Christ were not signified by the sound of the wordes of Consecration in ech kind it is manifest by the next article in him where he concludeth that Christus integer Deus homo est sub specie Panis Vvhole Christ God and Man is vnder the forme of Bread And both sayinges are true that vvhole Christ is not vnder ech kind â–ª if ye consider only the Signe of the wordes that are spoken or the thinges that are shewed for in saying this is my bodie no mention is made of bloud And againe that vvhole Christ God and man is vnder the forme of Bread if ye consider the mater Really Alexander therfore speaketh no otherwise in this point then it becummeth A faithful and Catholike man to do And M. Iewel doth no otherwise than he is wont to do but otherwise surely than becumneth an honest and lerned man specially hauinge no neede to alleage any Scholemen and lesse neede to corrupt them when he allegeth them Polidorus Uergilius abused S. Cyprian calleth the Church of Rome Ecclesiam principalem vnde vnit as Sacerdet alis exorta est the principal Church from vvhence the Vnitie of Priestes hath spronge Out of which testimonie M. Iewel gathereth A force as it were of two Argumentes that might be made the one in that it is called Ecclesia principalis the principal or chief Churche the other because it foloweth vnde vnitas Sacordotalis exorta est whiche words D. Harding doth interpret thus from vvhence the vnitie of Priestes is spronge M. Iewel thus froÌ„ whence the vnitie of the Priesthood first began In which his Interpretation there is a plaine falsehod and craftines For in repeting the wordes and in writing of them so as if they were D. Hardings it becummed hym to deliuer them furth in the same forme as he â—ound them in D. Harding Then whereas it is not al one to say the vnitie of Priesthood sprange from Rome and the vnitie of Priesthod began first at Rome for there may be springs two or three in one place and although the water issue not out first at the lowest yet the lowest of the three maie be the chiefe head vnto al the riuers beneth M. Iewels intent was not simple to cast in this word first into the sentence as though the question were not whether the Chife Prieste in all the world were at Rome but whether the first Priest in al the world began at Rome Betwene which two propositions there is a great difference But what sayth M. Iewel to these wordes Vnde vnitas Sacerdotalis exorta est from whence the vnitie of Priesthoode first begaÌ„ as he englisheth it for a vaÌ„tage For that these words seme for to weigh much I thinke it good herein to heare the Iudgement of some other man that may seeme Indifferent Why should Polidore Uergile be Indifferent He lyued not fiftie yeres sens he was a Collectour to y â— Bishop of Rome and therefore to you not Indifferent And to vs on the other side not Indifferent because this very booke de Inuenâ—orâ—â—â—s rerum is condemned by the General Councel at Trent But you haâ—e fouÌ„d somewhat in him by likelihod which maketh for you that you esteeme of hym so wel And what is that I praie you We aske you for the Answer to S. Cyprians words you bring in Polidore to expound them but what wil ye conclude of Polidore That This commendation of which S. CypriaÌ„ speaketh was geauen by S. Cyprian to the Church of Rome in respect of Italie and not in respect of the whole world Whether this be so or no Polidors owne wordes shal trie it In his fourth booke the sâ—xth Chapiter his purpose was to shew of whom first the Order of Priesthood was Instituted And he proueth that Christ hym selfe was the first maker of Priestes Then both it folowe in hym Aâ— posâ— Chrisâ—um Petrus in Sacerdotio praerâ—gatiuaâ— habuisâ—e dicitur quòd primus in Apostolorum ordine eius Sacrosancti Collegij Caput fuisset â–ª Quapropter D. Cyprianus epist. 3. aâ— CorneliuÌ„ Cathedram Petri PrincipaleÌ„ vocat But after Christ Peter is said to haue had the prerogâ—â—iue in priesthood because he vvas the first in the revv of the Apostles and head of that holy College â—herefore S. Cyprian in his third epistle to Cornelius calleth the Chaire or Sec of S. Peter the 〈◊〉 or principal 〈◊〉 then this touching any woâ—ds of S. Câ—prian if any man can there find iâ— Polidore I wil leâ—se my right hand for 〈◊〉 and neuer write hereafter against any heretiâ—e but the Booke is common the place is intelligible and my eyes and vnderstanding serueth me so wel that I am sure Polidore in that place expoundeth not these wordes of S. Cyprian â—nde â—nitas Sacerdot alis exorta est What Impudencie then is it in M. Iewel for that these words seme to weigh much to bring furth the Iudgement of Polidore a man that may seme to be Indifferent whereas they are not at all in Polidore Polidorus Virgilius saieth he expouÌ„deth the same words of S. Cyprian Dare ye say he expoundeth them whereas he hath not them He bringeth in S. Cyprian to proue that the See of S. Peter was principal but of Vnitas Sacerdotalis the vnitie of Priesthood Upon which wordes you made hast to shewe his exposition he maketh no mention He saieth in his owne wordes not in S. Cyprians that the order of Priesthood can not be sated to haue grovven first from the Bishope of Rome onlesse vve vnderstand it only by Italie for Priesthood was rightly instituted at Hierusalem but that the Commendation geauen by S. Cyprian to the Church of Rome was geauen in respect only of Italy and not in respect of the whole world he saied it not nor intended it The Order also of Priesthood and vnitie of Priesthood are two thinges In the Order is considered the Author and effect of that Sacrament In the Unitie is considered the preseruation and Gouernement of that Order Of the Order it selfe and where Priesthod first began Polidore doth speake Of the vnity and of the Relation which all Priestes should haue to their chiefe head and Gouernour S. Cyprian doth speake and Polidore saieth nothing The Order began at Dierusalem and not at Rome The vnity I wil not say begaÌ„ at Rome but after y â— s. Peter had by his martyrdoÌ„ there takeÌ„ ful possession of that See then was it seen where the Principal Church in al the world was and to