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
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
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
liker in their doinges to the Primitiue Church And here now let vs ioyne with M. Iewel Sir Alow you these doinges of the Primitiue Church or do ye not If you doe why are they not extant then in your Congregation Or if yourselfe will be more Spirituall and Deiforme than to vse External Sensible meanes to conduct you vnto that which is One Single Pure and Inuisible why haue you not suffered others which haue not the lyke Eleuation and Abstraction of mind to vse these visible and holy signes of Incensing washing Crossing Anoynting Consecrating Shearing and other which I haue mentioned If you doe not how looke you like one that would follow Autentike and Graue Examples testified by Auncient and sad writers And wherefore doe you make the world beleue that you good men would haue all thinges reformed according vnto the Paterne of the Primitiue Church whose Procedinges are found to be so contrarie vnto the Ecclesiastical Orders of that time Be plaine M. Iewel in that which you intend and Quod â—acis sac citius If you esteme Antiquitie let neither Baptisme lacke Abrenuntiation c neither Confirmation Oilâ— neither the Sacrament of the Aultare singular demonstration of it Reuerence neither Priestes their due Consecration Nor the Liuing Occasions to bring them by outward Signes to Deuotion nor the dead Praiers And that Sign which hath ben vsed in all holy Functions and which of old they made in the Foreheade to testify that they were not ashamed of Christ the signe I meane of his CROSSE which is not only new A Foly to Panimes or Offence to Iewes but an Ignomynie to the Gospell and Apishnes in the Catholikes as some worse than Iewes or Painimes doe Blaspheme thys Signe of the Crosse Mayster Iewel restore againe vnto the Churches and suffer not them to be in Honours which thinke it a shame to haue a Token of our Redemption before their Eyes If you esteeme Antiquitie And if ye regarde it not why make ye vs beleeue that you woulde be ruled by yt Or why feede you the common sort with sweete hope of hauing a Sincere and Pure Religion restored vnto them according to the Exaumple and Orders of the Auncient and holy Church wheras you haue either blindely abandoned them before you knew them either desperately doe contemne them after ye be aduertised of them O say you He that wrot those bokes De Ecclesiastica Hierarchia was not S. Denyse the Ariopagite As who should say that if it were he you woulde in no wise contrary him But how shall I beleeue you Whereas you pretende that you will be content with the Aunciedt Fathers testimonies and yet cry out against that forme of Administringe the Sacraments whiche euery man seeth to haue been vsed in the Catholike auncient worlde by reporte of this writer whome your selfe confesse to be Auncieâ—t and that it may so appeere many wayes And nowe after it is euidente thâ—t whosoeuer he be he maketh against you would you Chaunge you Opinion M. Iewell and Repente your selfe of all former Lightnes If in in deede a more Learned and Graue man than Erasmus Iohn Collet or any other that you can tell of shoulde testifie that it is S. Denyse the Apariopagitas worke Uerely S. Gregorie the Greate maketh meâ—tion Dionysius Ariopagita which is vnto him Antiquus Venerabilis Pater an Auncient and venerable father whoÌ„ he saith by reporte of other to haue writen of the nyne Orders of Aungels Of whiche bookes this that wee speake of De Ecclesiastica Hierarchia is the fellow Origene also maketh an expresse mention of him alleaginge a text out of these Bookes whiche you mistrust But woulde this make you Chaunge you Opinion No you woulde haue xx questions vnto me and escape from me by xx waies rather than I should holde you so fast by this Argument out of S. Gregorie or Origine that you should not but confesse vnto vs that you are deceaued in your Iudgment concerning this Boke de Ecclesiastica Hierarchia And if to proue me to be suspiâ—ious you would in deede incline to that side that not only some Auncient Father but Ariopagita himselfe were Author of this boke Reform then yourself and stop the mouthes of the Railing and Ignorant vnto whoÌ„e Crossing Incensing Anointing Signifying of Spiritual thinges by Corporall and Externall Formes and Imagies seemeth to be altogeather Papistrie Yet it is no mater to me in this obiecting against you what the name of that Author was You coÌ„fesse him to be auncient I infer them that he is worthy of credite You wil not be ruled by his Testimonie I gather then that you Regard not the Auncient And that I proue by an other Example The Supremacie of the Bishop of Rome of how greate force and strength it is the Catholikes Heretikes bothe doe see And as we doe proue it by true Experience that nothing is more needfull to be perswaded vnto such as loue to haue a sure Staye in all maters of Controuersies so our aduersaries doe set against nothing so Ernestly and Outragiously as the Prerogatiue of that See Here vpon starteth a Chalenger vp Shew me sayeth he that the Pope was euer Called Heade of the Church The Catholike Answereth He was in deede Head of the Church as appeereth many waies though he were not called in his Ordinarie Stile of writyng Head thereof Nay sayeth the Challenger shewe me the name it selfe That is the very thing that we deny But ye can not Sir how oft must I bring furth y â— name Mary If any learned maÌ„ of our aduersaries or if all the learned men that be aliue be hable to bring any one sufficient seÌ„tence c. I am content to yelde and subscribe And again As I saied at the beginning one good sentence were proufe sufficient Uery wel Sir One you shall haue if that can perswade you to Subscribe Eugenius Bishop of Carthage answered to Obadus requiring A Councell to be kept in Aphrica wherein The Arrians might dispute with the Catholikes concerning Religion and Faith that he would write to his brethern that his felow Bishops might come Et precipue Ecclesia Romana que Caput est omnium Ecclesiarum and the Church of Rome especially vvhich is the head of all Churches Here now of this Story and Text I gather that the Bishop of Rome is HEAD of all Bishops so much ought the Aduersarye to graunt vnto me if he loued not by force of consequence to be driuen vnto the confession of Truth but of his owne accord to yeld vnto reason For when Eugenius the Bishop answered that he would write that the Church of Rome most chiefly should come to y â— CouÌ„cel what meant he thereby Dyd he meane that any message should be sent to the marble Pillars Foundations Rowâ—es walles of Stone or any such vnsensible thing perteining to the Materiall Church of Rome Truly then for hys wit who
Victor that wrote the story of the Vandales he is neither Scripture For Scripture he was not alleaged And this also is against sincere and honest dealing to promise or rather protest that you would be tried by any Doctor Father Councel or Example of the Primitiue Churche and now so desperately to come in with this exceptioÌ„ that Uictor is no Scripture It foloweth Nor Councel Remember your selfe M. Iewel There are emong your Fauorers some discrete Sadde and Iust men Whome your Inuention in this place wil litle please And your much seeking to extenuate Uictors Authoritie wil be an Argument vnto them that you fall to Copie of wordes and shiftes of Rhetorike meete for Childerne when Copie of Sense â–ª and certaintie of good Answer doth not serue your greate Stomacke You saied wel once that one good sentence were Proufe sufficient and are you so much chainged so sodainely that you dare set light by an Auncient and graue wytnesse because he is no Councel You neede surely some good counsel least by extreme folowing with al your wit the defense of your mad ChalleÌ„ge you chauÌ„ce to fall bysides your wittes and haue no sense at al of your doinges It foloweth Nor Doctour Now define you then A Doctour For in deede whome you wil alowe to beare that name I can not tel And such Libertie you haue takeÌ„ now vnto your self of binding vs to your meaning that if you wil vnderstand by a Doctour none other but either S. Ambrose S. Hierome S. Augustine or S. Gregorie which are called the foure Doctours of the Church Or some such as hath been solemly Created and made Doctour in some Uniuersitie we must be contenâ— with your sense and let you haue your owne minde and meaning But if you wil be ordered by reason you wil not deny I suppose that Uictor might wel be A Doctour which being a Bishop of no smal Citie in Aphrica had by al likelyhoode the knowledge of Scriptures and grace of expounding them and diligence in executing his office Except that M. Iewel wil be so Iniurious to the first six hundred yeares after Christ in which Uictor liued that he wil Iudge any one to haue ben made Bishoppe in those daies which was vnworthy to be a Doctour Againe if he were no Doctour was he therfore no Father And your self promising to admit any sufficient testimonie of any Father how wisely make ye now an Exception against Uictor â–ª because he was no Doctor It foloweth Nor writeth the Order or Practise of the Primitiue Church O worthy Exception Doth S. Augustine in his bookes of Confession write the Order or Practise of the Primitiue Church Nothing lesse For alâ—ogether they are compiled of his owne Actes Lyfe Chaunces Cogitations and Interrogations But what then Might not one for al this bring a good testimonie out of those bokes for prouâ—e of any mater that is in controuersie And when the Heretike denieth prayers for the Dead should not the example of S. Augustine whose prayer for his Mothers soule is extant in his Confessions quite and cleane sâ—oppe his Procedinges and make his very Impudencie ashamed What new found reason then is this of M. Iewels to contemne an AuncieÌ„t writer if he write not of those Maters and write also in such Order of them as he requireth When we alleage Clemens de Constitutionibus Apostolicis S. Denyse de Coelesti Ecclesiastica Hierarchia S. Iames Liturgie S. Chrysostomes Liturgie Sozomenus Nicephorus Or â–ª the Decrees and Decretales straitwaies you either deny them either suspect them either wil fyle them better before you beleue them Yet there are not in whom you may see more expressely the printes and the formes of the order or practise of the Primitiue Church For where shal one better finde what the Religion was in euery Age than in the Histories of those times and in Decrees Answeres and forme of publike Seruice that in euery of them was vsed You therefore which so litle set by those writers by whom we may vnderstand most plainly what the particulars were of the cause and state of our Religion in the Primitiue Churche now when Uictor is brought against you sodainly you be so chaunged as though it might be an exception against a witnes that he writeth not the Order or Practise of the Primitiue Church And yet this Exception of yours commeth not so luckely against Uictor Which although he take not into his storie the Actes of the Apostles or the succession of Bishoppes after them or al the persecutions throughout Christendome or the Martyrs of al Countries Or the perfection and rule of those holy Monks â—hat liued in wildernesses Or the Decrees of al Councels Or euery other such mater as might be spoken of by a General Historiographer yet what state the Church was in vnder the Uandales he describeth sufficiently And by his telling this much we vnderstande of the Order and Practise yf not of the Primitiue Church yet of that Church which was within the six hundred yeres after Christe the which time you haue allowed vs that in a mater concerning Faith and in a Councel to be gathered it was thought mâ—ete then to make other Bishoppes besydes them of Aphrica priuy thereof and especially to haue the presence of the Bishoppes of Rome because The Church of Rome is head of al churches Which Euidence because it is so plaine against you therefore hauing nothing to said reasonably against the sentence Yoâ— hâ—â—e sâ—retched your wittes to findâ—â—xâ—eptions against the Reporter oâ— it And you saiâ— farther against him Nor is it wel knowen either of what credite he was or when he liued Concerning his Credite he was Bishoppe of Utiâ—a and by likelyhoode therfore of good Estimation emong the Catholiques and A Man worthy to be heleâ—ed For in al kindes and Contrarietiâ—s of Religion such as are high Priestes Bishops or Superintendents it seemeth that they are of the better sort of the Famiâ—ie Churche or Cougregation out of which they are taken do doe that Office And further whose bookes were compâ—ed then worthy the copieng out and were so kept then that they remaine yet vnto vs And are so accepted at this present that they be translated into French His credite needeth not to be mistrusted or called without cause into question He wrote also vnto Hunericus King of Uandales an accoÌ„pt of his faith being driuen thereto by the CoÌ„maundement of y â— King By which you may perceiue that great accoÌ„pt was made of him Concerning then his age he liued not long after the time of S. Augustine farre within the First six hundred yeares out of which any Testimonie is sufficient against you For when the Uandales were in Aphrica and were busy in furthering the Procedinges of the Arrians then liued Uictor as may appeere by his Answer to Hunericus by diuerse places of his historie in which he speaketh of him selfe as one present at y â— doing
cause which they alreadie had ended Can we haue any thing more plaine and manifest that this Christian and worâ—hie Emperour dyd in conscience thinke himself to base to sit and Iudge after Bishopes whereas enforced thereunto by the importunitie of the Donatistes and trusting by that his yelding to pacifie the commotion y â— was reysed in the catholike Church yet was not sure of his doeinges herein but determined to aske forgeauenes of the holy Bishopes As if he should saie The Donatistes here trouble the Church They appeale vnto me as though I were chiefe If I wil not heare their cause there is no man shal Rule them And if I take open me to heare it the Bishops which alreahaue decided it wil be offended Wel I wil venter yet And if the Donatistes wil stand to my iudgement and be quiet for euer after that is so greate a benefite that to cumpasse it I maie stretche my conscience And if for al that pretense my fact shal be misliked I wil aske pardon of the holy Bishopes which haue alreadie iudged of the mater This is the very trueth of the Emperours receiuing of the Donatistes Appeale He dyd it vpon occasion and if it were not wel done he was readie to take a pardon for it In all thinges he sought the beste waie to helpe the Church and shewed his moste due and humble and Obedient affection towardes Bishopes Yet doth M. Iewel bring in this Story to proue that It is vvel knovven that Appeales euen in the Ecclesiastical causes vvere made to the Emperours and Ciuil Princes Seconly that the Bishope of Rome determined such cases of Appeale by vvarrant and commission from the Emperour Thirdly that maters being heard and determined by the Bishope of Rome haue ben by Appeale from him remoued further vnto others Which Conclusion wil seeme well inough to folowe vpon the Appeale of the Donatistes vnto y â— Emperour and y â— Emperours sending of them first vnto the Bishope of Rome and then to the Bishope of Arles but consider the mater truely and M. Iewels Arguments muâ—t be these Schismatikes Appealed in an Eeclesiastical cause â–ª vnto the Emperour Constantinus Ergo Catholikes maieâ— like causes appeale to Ciuilâ— Princes Againe Constantinus the Emperour receiued for 〈◊〉 sake the Schismatikes appeale and 〈…〉 Rome there to be tried and durste not him selfe iudge of that cause vvhen the Bishope of Rome had determined it Ergo the Bishope of Rome had a vvarrant and commission sent vnto hym to heare and determine that mater Againe Constantinus the Emperour yeldinge vnto the importanitie of Schismatikes vvhen they vvould not obeie the Sentence of the Bishope of Rome sent thâ—m to the Bishope of Arls and vvheÌ„ they vvould not be ruled neither by that Sentence he heard the cause hymselfe and mynded to aske pardon of the holy Bishopes for his sitting vpon that mater vvhich alreadie by them vvas determined Ergo Appeales maie be lavvfully made from the Bishope of Rome to other Bishopes and the Emperour is Supreme heaâ— vnder God in earth So that al causes must in the end be referred vnto hym These be the only premisses which the Storie geaueth vnto which if he can ioine his conclusion then shal he make contraries agree but whereas he can not whi maketh he conclusions without premisses Or why maketh he Argumentes out of y â— which either Schismatikes vsed or that which Catholikes yelded vnto in conâ—â—deration of Schismatikes Wyl M. Iewel neuer leaue his impudenâ—ie But let vs go further The Councel of Antioche deposed Pope Iulius Yet was not Iulius therfore deposed This you bring in M. Iewel to declare that the sentence geuen in Councels was not alwaies put in execution To which I answer that if the Councel be lawfull and Catholike the decrees ought to be put in 〈◊〉 if thei be not it foloweth not that the Sentence of the Councel maie be 〈◊〉 or neglected but that they which being of Authoritie do not see the Councels 〈…〉 are to be 〈…〉 Councels neither their 〈…〉 their examples are to be 〈◊〉 You reason muche like as if one should saie against the Obedience due vnto the priuye Councel of a Realme The Sonnes of King Dauid the Capitanes of the hostes Abiathar also the high Priest consented and agreed saieing Viuat Rex Adonias God saue Adonias the King and yet Adonias was not king ergo the Proclamations or Determinations of lawful Authoritie maie be litle estemed For this Councel of Antioche was a Schismatical assemble and wheras they deposed hym ouer whom they had no Authoritie there is no absurditie at al nor fault to be laied vnto any mans charge that wil not obey or lyke their procedings doings therein But when y â— lawful head Bishope of the worlde doth define and subscribe in a Generall Councel though there folow no execution in acte yet there is one to be done by right And it can be no sufficient excuse before God when the conscience shal be examined to allege that because Schismatikes decrees haue not ben executed therfore the Obedience which is due to the Sentence of Catholikes maie be diminished But see yet an other ExaÌ„ple M. Iewel wil proue that Bishops of other Countries neuer yeelded to the Popes Supremacie For faith he The Bishopes of the East writing vnto Iulius allege that the faith that then was in Rome came first from them and that their Churches as Sozomenus writeth ought not to be accompted inferiour to thâ— Church of Rome And as Socrates further reporteth that they ought not to be ordered by the Romaine Bishope You haue much to do M. Iewel with the Bishopes of the Easte and no man I thinke that readeth your Booke wil iudge otherwise but that they were learned and good men such as whose opinions both your selfe allow and commend vnto others to be regarded And truely if they were such men I wil say nothing but that he that is disposed may esteeme their sayinges but if it shal be proued most manifestly y â— thei were rank and obstinate Arrians then truely the more ignominiously and coÌ„temptuously they spak against the Bishops of Rome the better they do declare of what kind and succession they are at this present which set their whole studies against the See Apostolyke and will not be ruled by the highest Bishop in Christendom For proufe of your assertion you refer vs to Sozomenus and Socrates Auncient and lawful Historiographers whome we also do admit And as though any man would striue with you herevpon that the Bishopes of the East did not so litle set by y â— Bishop of Romes Authoritie as you seme to gather you put in the margen the greeke text it self that he which knoweth no greeke at all may yet say to him selfe Bi r Lady M. Iewel alleageth y â— expresse Text for himselfe and it apeareth by y â— English therof that the Bishopes of the East made no such accompt
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
what begynning al thinges should be referred and in what vnitie they should be preserued Hath not M. Iewel then done very sincerely to allege Polidore so farre and wyde from the meaning of Polidor I would there were some man so indifferent as M. Iewel taketh Polidore to be to Iudge betwene hym and vs whether he hath not shamefully abused the Later writers Of M. Iewels Contradictions HYtherto by many Examples I haue proued it y â— M. Iewel hath not vnderstanded other men now wil I shew it by a fewe Arguments that he doth not wel vnderstand hymselfe And no maruel truly if in speaking so many words he hath not remembred euery word Or if in coâ—eting to saue his honestie for the present place he saie and vnsay againe like A man that were not sure yet what to byde by But because his Frindes and Felowes wil thinke this incredible that out of his smooth month doctrine squared by the rule of the Scriptures Fathers CouÌ„cels any thing should procede hacked slittered therefore wil I geaue an occasion to the Indifferent to Beware of the dubâ—le tongue and mynd in one and the selfe same 〈…〉 The Receiuing with Companie is no substantial pâ—rt of Christes Institution â–ª Ergo we are not bounde therein to folow the Example of Christ. First this Antecedent iâ— false and if it were no part of the substaÌ„ce of Christes Institution Yet we are neuerthelesse bound to his Example because he hath commaunded vs so to doe Here in this place M. Iewel you are of the mynd that there is a difference betwene the Institution of Christ and the Example of Christ. Otherwise your saying were very folishe As by which this only is imported that it were no part oâ— Christs InstitutioÌ„ yet are we neuerthelesse bound to his Institution Which maketh a plaine contradiction if that by Institution and Example you meane but one thing An other thing that I note here is that you say we are bound to Christes Example although the thing which is to be done were not of his Institution What say ye then to washing of feete for which you haue the expresse words of our Sauiour in the Gospel If I sayth he your Lord and Master haue vvashed your feete you also ought to vvash one the others feete For I haue geauen an Example vnto you that as I haue done so likevvyse that ye also doe What say you then M. Iewel to this example of our Sauiour shal it be folowed or no You Answer That this Obiection of washing of feete is common and hath ben often Answered And in the same page The wasshing of feete was neither Institution of Christ nor any part of the Sacrament nor Specially apointed to be done by the Apostles nor the breache thereof euer deemed Sacrilege To let passe the manifest lye which here you make that Christ apointed not washing of â—eete to be done by the Apostles I marke this only for the present y â— you labour with al your wit to proue that ye are bound to keepe y â— Example of Christ. Reconcile me then I praie you these two places And tel vs how it may stand togeather that we are bouÌ„d to Christs example in that which is not of the Substance of Christs Institution And yet that you may freely as ye do let go washing of feete in your Congregation because it was not Christes Institution In the Primitiue church this order of sending the SacrameÌ„t to them that were departing this world was thought expedient not for the Sicke For they in their health receiued daily Ergo if in health they needed or vsed that daily sustenance was it not prouided for them in their sicknes Yeas ye confesse so much And therefore you say And in their sicknesse had the Sacrament Ordinarily sent home vnto them How say ye then euen now that this order concerning the necessarie vitaile the Sacrament was not thought expedient for the sicke Except you know that a man may be in sicknesse and yet not sicke But gâ—e ye forwarde and make an end of your â—ale If the necessarie vitaile was not for y â— sicke for whoÌ„ was it then Not for the sicke c. but for persons ExcoÌ„municaâ—e c. Uery wel How long wil you tarie in this mynd Ye amend it within xx lynes folowing For thus ye remember your selfe better Howbeit I confesse sometimes it was otherwise vsed We take your confession that you know not wel where to staie For diuiding as it were al the Faithful Into Sicke and Excommunicate And subdiuiding the Sicke into them that were either in health either in Sicknes You leâ—t none but Persons Excommunicate for whom the necessarie vitaile called viaticum should serue How be it ye confesse it was Sometimes otherwise vsed and so it must necessarely folow that it was not for the Excommunicate only How these thinges agree I doe but aske you the question If there had ben in it any shew of trueth M. Harding as he is eloquent would haue laied out al the circumstancies when this strange errour first began where and how longe it continued who wrote against it And by whom and in what Councel it was condemned Verely this greate Silence declareth some want See how ernest the man is to haue al Circumstances declared But I trow he wil not tary stil in this minde For when D. Harding as reason is asked when the Latine Seruice began in England and when the English ceased for Heretikes say y â— in the primitiue Church al publike praier was in the knowen and vulgare Tongue And the Catholikes thinke that some token then or Monument should be extant of so generall A mater M. Iewel with open mouthe replieth O what folie is this Who is hable to shew any Boke writen in English a thowsand veres agoe Or if it could be shewed yet who were hable to vnderstand it Loe now it is foly to require but some litle signe of the begynning or ceasing of a publike and common mater but in an other place he thinketh it wisely spoken for he speaketh it hym selfe to demaund particularly of diuerse CircuÌ„stancies when where how who by whoÌ„ and in what Councell errours began or appeared That certeine godly persons both men and women in time of persequution or of sicknes or of other necessitie receaued the Sacrament in their houses it is not denied Ergo Receauing at home is not reprouable for which there are to be found the Examples of Godly persons both men â—nd women This maner of receauing at home was not lauful for the Laiemen For it was abolished by godly Bishops in general CouÌ„cel You belye the Councel vnto which you referre vs. For of Receauing at home it speaketh no one word but If any person â–ª saith it be proued not to haue receiued in the Church and not to
Sacrament of our â—ord From henceforth therefore vvhatsoeuer Priest shal come to the Diuine Aultar to offer vp Sacrifice and vvithhold himselfe from the Communion let him knovv that for one yeres space he 〈◊〉 repelled froÌ„ the grace of the Câ—Ì„munioÌ„ of vvhich he hath vnsemely depriued him selfe For vvhat maner of sacrifice shal that be of vvhich no not he that doth Sacrifice is knovven to be partaker Therefore by all meanes it must be obserued that as oft as the Sacrificer doth offer and Sacrifice vpon the Aultar the bodie and bloud of our Lord Iesus Christ so ofte he geue himselfe to be partaker of the bodie bloud of our Lord Iesus Christ. Hitherto the Councel of Toledo How thinke we then Hath not M. Iewel properly alleged it for his purpose could he haue brought a place more plaine against himselfe M. Iewel saieth that Sacrifice and Receiuing are sundrie thinges And meaneth thereby that the priest may do y â— one leaue the other that is Offer and not Receiue the Councel defineth that what so euer Priest do Offer and not Receiue he shal be kept away from the Communion a tweluemonth togeather And what other thing is this to say then that Sacrifice and Communion are so sundrie that the Priest for al that can not put them a sunder Or do one without the other Thus hath M. Iewel to put more weight to his seely reason confirmed it by a fact condemned by the same Councel in which it is fouÌ„d reported And this is one way of Abusing of Councels In an other kinde it is an abusing of Councels when that is Attributed vnto them which at al is not in them As in Example The Intention saith M. Iewel of the Churche of Rome is to woorke the Transubstantiation of bread and wine The Grek church had neuer that IntentioÌ„ as it is plaine by the CouÌ„cel of Florence Thus you say M. Iewel and in the Margin you referre vs to the last session of the Councel of Florence but in that Session there is no mention at al of TraÌ„substantiation Or Intention The greatest and the only mater therein Discussed and defined was concerning the Prâ—ceding of God the Holyghost from the Father and the Sonne in which point the Grecians then were at one w t the Latines It folowed then after a few dayes that the vnion was made that the Bishop of Rome sent for the Grecians and asked of them certaine questions concerning their Priestes and Bishopes and Anoynting of their dead Praiers in theâ—â— Liturgie and choosing of their Patriarches But it was neither Demaunded of them what Intention they had in Consecrating Neither Aunswered they any thing to any such effect Neither did the Bishop open vnto them his Faith and beliefe therein So that altogether it is a very flat lye that M. Iewel here maketh vpon that Councel Except he meane the Doctrine that there foloweth geauen to the Armenians in which TraÌ„substantiation and Intention both is coÌ„prehended whâ—revnto the Sacred CouÌ„cel wheâ—â—of the Grecians were a parte gaue their consent A third maner of Abusing Councels is to allege them truely in dede as they say but yet to allege them to no purpose As in example The fourth Councel of Carthage decreed that in certaine cases the Sacrament should be powred into the sicke mans mouth of which worde powred being proper only to thinges that are fluent and liquide D. Harding gathereth that the Sacrament whiche they receaued was in the forme of winâ— and not of bread Herevpon M. Iewel commeth against him and he calleth it a Gheasse that the bread can not be powred into a sicke mans mouth But howe proueth he it to be but a Gheasse Or what sayeth he to the contrarie It foloweth And yet he maie learne by the thirde Councel of Carthage and by the abridgement of the Councel of Hippo that the Sacrament was then put into dead mens mouthes Your Argument then is this One y â— is so foolish or superstitious may put the Sacrament into a dead mans mouth Ergo D. Harding doth not gheasse wel that bread can not be powred into a sicke mans mouth But al thinges are here vnlike both Persons and Actes and Termes First of al dead men are distincted from Sicke men and the dead you may order violentlie but the sicke wil be vsed Reasonablie except none but Enemies be about them Then in the one side the Act is vnlauful to put the Sacrament in a dead mans mouth On the other it is lauful to power it into a sicke mans mouth Beside this Putting is one thing and Pouring is an other and whether it be bread or wine you may be suffered to say that they are put into the mouth but how bread should be poured into ones mouth except in al haste you minded to choke him or fil him I can not tel Last of al the terme Sacrament which is forbidden to be put in the dead mans mouth may signifie any of the two kindes That is either of Bread or wine â–ª but in naming the Bread you are bound to that one kinde only of the Sacrament and must not meane thereby wine So that there is neither Rime nor Reason in it to tel vs ful solemlie that the Sacrament was put in dead mens mouthes the PropositioÌ„ which you therby would disproue being onely this that Bread can not be poured into sicke mens mouthes And therefore to speake the least and best of it this is a very vain and idle Abusing of the Authorities of Councels But of al other it passeth when M. Iewel taketh as much as pleaseth him of any Canon of Councel and maketh a ful point before he come to the end of the Sentence Mainteining his Heresie by that Peece which he pulleth away And dissembling that which remaineth by which his Obiection should be straitwaies refelled For otherwise to reherse no more of a Canon than serueth our purpose it is coÌ„mon and tolerable But when that point which an Heretike leaueth out pertaineth to the qualifying of that other Peece which he would haue to be vnderstand absolutely that is such a point of an Heretike as may wel cause any reasonable maÌ„ to BEVVARE of him But is it possible that M. Iewel maie be taken in this fault If he be not then wil I graunt that he hath not in as Ample and Shamfull maner abused Councels as any of the most Desperate of all that euer wrote And if he be I aske nomore but that he may goe for such as he is The Example shal make this plaine In the Councel of Laodicea it is decreed like as also in the Councell of Carthage that nothing be readde in the Church vnto the people sauing only the Canonical Scriptures I wonder then what your Homelies doe in the Church except you thinke that they be Canonical Scriptures Or els that you so precise folowers of Antiquitie are not bound to