then wil you gather this sense of it that the same Psalmes were reade and songe euery where Tell vs then in what tongue they were vsed And consider whether one tongue as the Greeke for example might not haue serued to that purpose For in the weast now we know the selfe same Psalmes yea and text also euery where to be vsed Basil in epist ad Cler. Neocae But was not this S. Basiles meaninge that the manner of Watchinge Prayinge and singinge Psalmes should not seeme strannge and newly inuented because it is allowed practised in so many and seuerall countries yes verely this only is his meaninge for certaine heretikes there were then which stirred vp the myndes and stomakes of the Clergie of Neocaesaria perswadinge them that the old manner and Custome of synging Psalmes was changed and saying At non erant haec tempore Gregorii Magni But theese thinges were not in Gregorie the Great his dayes Vnto whom S. Basil answereth that y e maner of psalmodie which he vseth is not his particular but common to him and Egiptians and both Contries of Lybia and the Thebanes etc. But where finde you here M. Iew. that these psalmes were in the peculiar tongue of euerie of these countries or that they were of the publike Seruice S. Basile speaketh no further but concerning the order of vsinge them and you make him to beare you witnesse in what tongue those psalmes were vttered Out of S. Hierome you proue to vs Iew. 177 An other Gheasse of M. Iewels That the voices and letters of all nations do sound out Christ his passion and Resurrection As who shoud say that in Kynge Henry the seauenths tyme the publike Seruice in England was not in the Latine tonge because many English bokes did intreate of Christes passion and Resurrection and because the people in their vulgar tongue did speake much of it Out of Aeneas Syluius lesse then a Gheasse for the Seruice in the primityâ—e Church Iew. â—77 you say A voice washeard as it had ben from heauen â— And now you begynne deuoutly to hearken to Reuelations though neuer written in go spell nor six hundered yeares after Christ Let euerie spirit prayse the lord and let euerie tonge acknowledge him And that thereupon the Sclauons wee suffered to vse their owne tonge in their Common Seruice When chaunsed this About the yeare of our Lord eight hundred and three skore That is to say ye come to late by two hundred and threskore yeares or thereabout to proue what was done in the six hundred yeares after Christ Againe such sute for the Sclauons as you speake of to haue the CoÌ„mon Seruice in their moother tongue proueth what was ordinarily vsed then to the contrarie in al Christendome The great staie of the Pope and Cardinals in grauntinge it declareth how Straunge Needelesse or daungerouse the Rulers of y â— Church 800. and odd yeares sence thought that request to be The voice from heauen importeth that it neaded a speciall signe and testimonie to obtaine a dispensation in a matter so extraordinarie Out of Innocentius you bringe ye can not tell what But first what was this Innocentius A Pope of Rome when lyned be About 300. yeares sence And dare you confirme your cause with Popes decrees of so late yeares But where dehreed â—e this In the Councel of Lateran That Councel which of all other ye most detest as in which Transsubstantiation was in expresse termes declared and in which the kyngedome as you will say of y e Popishe Church was defended Is it possible then to goe no further that out of that world and Councel a Decree should be alleged by the which M. Iewels Schismaticall opinion should be confirmed Consider by this one example indifferent Reader how this felow abuseth thy vnskillfulnesse or lacke of leysure to examin the places which he allegeth out of the Auncient fathers Who so bold as Iewel or practise of the Primitiue Church which dareth as it were at high noone and in y e very sight of y â— world to make men beleue that Innocentius forsooth the third was a fauorer of their procedinges And so to interpret his wordes and sett them foorth in great letters as though he had decreed that if for example Englishe men Douch men French men Italians Spaniardes c. were mengled together in one Citye the Bishope thereof should prouide meete men to minister the holy Seruice Iew. 177. ACCORDINGE TO THE DIVERSITIE OF THEIR MANNERS AND TONGVES which sould be to say In English Douch French c. But doth Innocentius meane so Nay doth he say so for if ye dare to set furth his wordes in Latin as though your fidelitie should be seene and yet in the Englisshinge of them corrupt the same wordes who may trust you in your Comment and construction vpon them Prouideant sayeth he of the Bishopes of such Cityes or dioceses where sundrie nations dwelled together viros idoneos qui secundum diuersitates rituum linguarum diuina ILLIS offica CELEBRENTET ECCLESIASTICA SACRAMENTA administreÌ„t That is we straightly commaÌ„d y t the Bishope of such Cityes prouide meete meÌ„ which according to the diuer sitie of Rites and Tongues maye celebrat y e diuine Seruice vnto theÌ„ minister the Sacramentes of the Church But M. Iew. leaueth out quite the interpretation of Illis celebrent may celebrate vnto them And M. Iewels falsehoode and that to 〈◊〉 but â— Gheasse Ecclesiastica Sacramenta The Sacramentes of the Church makinge of two verbes but one and of two Accusatiue cases but one and applienge y e verbe to y e former Accusatiue case which should gouerne y â— later only and leauinge the later accusatiue case not only without the proper verbe to rule it Iew. 177 but altogeather leauinge it out As in example VVe doe therfore straightly commaund that the Bishopes of such Cities or dioceses prouide meete men to minister he should haue added y e proper accusatiue case The Sacramentes of the Church but it leeketh him not he leaueth it out quite The holy Seruice he should haue put before it the proper verbe belonging to it To celebrate vnto them the diuine or holy Seruice for by sayinge vnto them the Pope signifieth that the people sayed not the seruice but the priest ACCORDING to the diuersitie of their manners more playnly it would haue ben sayed their Rites or Ceremonies and tongues If any man thinke this omission to be of smal importance I answer that in him which is so curiouse to note in the Margen Rituum Linguarum and to english them in y â— text with great letters the better to be considered in him it is no smal fault to place and construe wordes at his pleasure and to conueygh those away out of the sentence which beinge left alone doe open and expound the whole matter For interpretinge y e CanoÌ„ truly your greate doubâ—â— M. Iewel of Accordinge to the Vniuersitie of
order that no man at all should be suffered to speake againste those thinges vvhich vvere so generally receiued and alovved but these men vvhich bring a nevv and vpstart Religion into the vvorld neither commending it by Authority of any their Predecessours nor concluding it by Reason nor Confirming it by Miracle hovv shoulde they forbid a man to consider and vevv their Opinions and require him first to build vpon them before he see the sure ground of them If therefore vnto them it be an vnlavvfull and vnnaturall matter that it should be denied to any man to defend his ovvne cause it seemeth that vve may vvel be suffered to make our Ansvvers vnto our Aduersaries And it seemeth allso that those maye Read our Ansvvers vvhose losse and perill it vvil be to be kept by any meanes avvay from the hearing of the cause examined But perchaunse they vvil not be knovven vvhich made the Apologye and cumming out vvithout a Priuilege vvho can tell vvhether it be of anye Authority Especially D. Harding hauing ansvvered it and confounding the great boast and crakes set vpon it VVhat say vve then to M. Ievvel himselfe might not he be inâ—reted to speak in his best maner for vs Of the Readinesse of his good vvill vve haue already a Testymonie For vnto D. Cole alleaging a Recognisance vvhich so bound him in that he vvas not at liberty to dispute and reason vvith him I would wishe sayeth he the Quenes Maiesty would not onlye set you at libertie Iew. in the second answer to D. Cole but also commaund you to shew your groundes Bysides this he hath so required so desired so prouoked so ernestly sued vnto the Catholikes to haue their Ansvver vnto his Articles that if it should novv stande vvith his good vvill and Conscience yet it agreeth not vvith his honor and vvorthinesse to see in hys life time such bokes as to the vvryting of vvhich his prouoking gaue a necessary occasion to be so condeÌ„ned that they shoulde neuer be examined or Ansvvered To you therefore M. Ievvel I speake it as in this case one of the Indifferent Readers VVhy prouoke ye vs to vvryte VVhy consent you to this policye of forbidding our bokes that vve should not vvryte VVhy suffer ye not the Trueth to haue her ful course VVhy constraine you them by feare vvhome ye shuld better persvvade by lerning VVhy foresee you not that except our bokes be suffered to be Readen you shal be iudged to be afraid or ouercummed VVhy Consider you not politikely that except the Papistes doe keepe you occupied you vvill fall to greater battels betvvene your selues and vtterly desye one the other You said in the Preface of your Reply Blessed be the name of God that hathe offered this Occasion For I haue no doubt but of this necessary conflicte through his mercy there shall issue some sparkle to the Glory of his name VVhy suffer you then the mater of Gods glory and your victory to be taken avvaye VVhy pretend you as though you vvere sure of vvinning and glad of the Occasion by vvhich your gospel the more it is impugned and standeth the more it is glorified and yet heare of the prohibition of oure Bokes and hast not to say against it If you had not challenged the Catholikes the case had bene more tolerable but novv it can neuer stand vvith your or your Religions honesty not to defende your selfe but by terrour But to returne againe vnto the IndiffereÌ„t Reader let our sayinges if they come properly and directly from vs be straitvvaies condemned Let no Reason and Argument be good for vs thoughe the very same in our Aduersaries case must be admitted vvho so euer say nay And let M. Ievvel forget his old Charitye and vvishe novve that vve might be constrained to holde our handes and tongues vvhich vvished before that vve should be constrained to vvryte and Speake Let all these Iniuries be patiently suffered Yet vvho can let vs to vvishe thee vvell and tel thee of thy Soules daunger vvhen Heresy is flattering vvith thee And note the very places vnto thee in vvhich her lying Sprite is couered And be glad to haue thinges for thee in a Readinesse if the vvinde should happely turne to sende them in to thee Novv if this be an vnnaturall or Seditious minde haue me excused I pray thee I neuer thought it so nor feared it vvould so be taken And I can not promise such Obedience or vvarrant to my selfe such perfection that if a Rebell and Aduersary against God and his Church should openlye blaspheme and deceaue I vvould not speake against him and trouble his procedinges vvith my Obiections Yet if as many other mysteries vnheard of before be reueled in these daies so it should likevvise novv be brought vnto light that allthough a Theefe vvere espied to doe his feate in any house no man for all that should cry out against him for fear of troubling them in the house vvhich are at their bokes at their meat at their game at their rest or anye such like then truely as vve might be so astonied at this strainge Reuelation that for a time vve coulde not speake yet neuerthelesse I trust vve shoulde turne vnto God and pray And so in like manner vvhen that is perceaued and confessed that in no kinde of case any more may be vvryten against M. Ievvel then shal vve pray God as he hath vvrought by our speaking so that he vvill continue and vvork by our silence And as the silence of the Catholikes vvhen they vvere excedingly prouoked to speake did more harme perchaunse then al the other argumeÌ„ts of the Heretikes so the letting of the Catholikes to speake vvhereas through the importunitie of the Aduersary they haue bene moued therevnto shal by Gods Grace more sensibly make others to consider vvhat Faith they haue forsaken and vvhat opinions they folovv then if our Bokes should freely come in and be Readen Amen Fare vvel Reader and be Indifferent At Antvverpe the .10 of May. REgiae Maiestatis Priuilegio permissum est Ioanni Rastello Anglo vt librum inscriptuÌ„ A Treatise intitled BEWARE OF M. IEWEL Typis mandare ac impunè distrahere liceat Datum Bruxellis 8. Martij Anno Domini 1565. Subsig De la Torre Opus istud perlectum est approbatum á Viris Anglici Idiomatis sacrae Theologiae peritissimis quibus tutô hac in re credendum esse iudico Idcirco operaepretium fore censeo vt imprimatur Itá testor Cunerus Petri Pastor S. Petri. Louanij 7. Martij 1565. THE FIRST ARTICLE THE question of the fyrste article is Whether anye priuate Masse were in the whole world for the space of sixe hundred yeres after Christe What call we priuate Masse A priuate Masse say the Catholikes is that which is not solemne And other byside this of that name they haue none But what meane y e Heretikes by it Mary whereas the priest receiueth the Sacramente him self alone Ie. pa. 4. that we
is this What to doe Iew. 187 How loth or vnable rather M. Iewel is to shew any euidence Iew. 187 to aske for witnesses in a doubtfull matter And to loke for some steppe of a foote or token of highe way which thousand thousandes haue Ordinarily and Openly passed by But who is able to shewe anye Booke wrytten in Englyshe a thousande yeares a goe If ye can not shewe a whole booke yet shewe but a peece of the leafe of one Or some token or testimonye thereof that euer any such booke was vsed It foloweth Or if it could be shewed yet who were able to vnderstand it You may see then how vaine it is to thinke that the Apostles or their successors did commit the woorde of God to vulgare tonges which being so subiect vnto chaÌ„ges coulde not well be trusted with the preseruing of the true Scriptures For if the English Seruice which vndoubtedly if any suche had bene consisted of the holye Scriptures if it should haue had the scriptures translated into it there to be kept for the Christians in what case should we haue bene nowe being not able to vnderstande that English Or in what case shoulde the Scripture it selfe haue bene if as the propriety of the tongue was altered so it shuld again be interpreted to the capacity of euery generation Yet ye procede further There is no boke to be found of the prayers Iew. 187 that the Druides made in Fraunce or the Gymnosophistae in India And will M. Harding therof conclude that therfore the Druides or Gymnosophistae praied in Latine First how know you what may be shewed for the Gymnosophistes Prayers in India How long studied you there How narowly searched you Or what certificates haue you receiued of any man of credit from that Country Consider then that the Druides and Gymnosophistae were Idolatours no maruel therfore thoughe all their bokes and Superstitions be gone and consumed But the Christians Seruice in the Vulgar tounge pertaineth you will say to the substaunce of true religion and coulde not therfore be so broughte to nought that no monâ—ment therof should be remaining Or the Druides also and the Gymnosophistes we know some what the names at the least of them be preserued and what men these were we finde it expounded But of the Seruice in English before now of late who euer read who euer heard who euer thought Neither doth Doctor Hardinge reason with you after this sort There is no old boke to be found of the Seruice in Englishe It is his maner not so good as common ergo it was in Latine This is but a tricke of your Logike M. Iewel to alter the sense of your aduersary and forme his arguments after your pleasure But this rather is his reason If the Seruice had bene in Englishe considering the multitude of bookes and Churches some memory would be left of it But none is found Ergo by good consequence there was neuer any such Seruice And you to shift your handes of this argument doe make as though his only Demaunde were to haue Englishe bokes of the auncient Seruice brought forth and as though his conclusion should be if ye shewed not y e plaine bokes Ergo y t seruice was in Latin But that you may not escape so I will not aske you for Bookes nor Monuments nor Relikes nor tokens of the English seruice But in this one and reasonable and easy question to be answered I wold faine perceiue what sense you haue or vnderstaÌ„ding When you were borne and long before that the Seruice in England was in the Latine tonge If therfore it had not ben so from the beginning when began the Latine when ceased the English Doubtlesse sayeth D. Harding some mention would haue bene made of the time causes hereof Harding Fol. 88. For if in the smallest matters of the Church Seruice there haue ben found which haue noted the particulars as that Damasus caused the Psalmes to be soÌ„g by sides and Thelesphorus made Gloria in excelsis to be song and that S. Gregory added y e Anthems and Alleluya so in euery part of the Masse Is it possible y t so great a change of the publike Seruice from English into Latin should not be marked of any man or put in record by any wryter Was it done sodainly in the night when al were a slepe Or in the morning did euery man forget him self Or were there no wryters then Or were all corrupted Or was there no Heretike to leaue behind him a note of it but y t such an euident wonder ful chauÌ„ge of the whole Seruice froÌ„ English as you M. Iewel think into Latine should either not be espied or not coÌ„mitted to memory What aÌ„swer ye now vnto this Ye answer not one worde ye make M. Iew. duin and yet would not be knowen of it as though ye did not see it ye pull y e reader froÌ„ y t matter to the Druides of France Gymnosophistes of India ye speke as though D. Harding framed a direct argumeÌ„t for y â— Latine tounge asked you no question of the English Seruice Ye cry out O what a foly is this And as though al meÌ„ were foles for ye answer not one word to y e principal poynt You do not bring so much as a gesse a coÌ„iecture a likelihode You steale away though you be eied the questioÌ„ being so resonable you answer not one word to it WheÌ„ began y t Latin Seruice M. Iewel wheÌ„ ceased the English If there be any thing in record of it bring it forth if ther be nothing theÌ„ do I proue y t you are blind in these maters y t al y â— grace of your reply force of your lerning coÌ„sisteth in riâ—eling of other meÌ„s argumeÌ„ts an easy matter in Rhetorike not in coÌ„firming any of your owne which should not be to sekinge in a new Gospeller Thus haue I then discoursed with M. Iewel about the publike Seruice in the Syriacall Egyptian Ethiopian Persian Armenian Scythian Frenche or Britain tounge I haue asked whether he coulde proue any of these to haue bene vsed within the six hundred after Christ I haue requyred sure demonstrations because he contemneth Coniectures and Gheasses I haue coÌ„sidered both those common places of his pa. 155. 175. in which he bringeth the best and moste that he can say for the CoÌ„tentatioÌ„ and SatisfactioÌ„ of his reader I finde no mention of Publike Seruice in any tounge in the primitiue Church byside Greeke or Latine He proueth his matters by Gheasses he alleageth Authorities and Examples which were long sence the first six hundred yeres to which tyme we bounde him as he doth vs. I bring hym to the question of our owne couÌ„try and leaue him not one likely word which he might answer And so I trust he will be taken as he is for a mouer of contention about other meÌ„s right and possession him self hable to bring furth no
be broughte out of M. Iew. workes especially Pa. 250. 267. and. 286. But by what Primate Patriarche or high Bishop would he be ruled which putteth the Spirituall Gouernment of the Church in the handes of Temporall Princes and maketh euery Bishop the Vicar of Christ In such sort as if there were no higher or better person then he for Authority in all the world And therefore iâ— these poynts hitherto there wil be no hold or stay For Succession But perchaunce all thinges shal be determined by Succession Iew. 277. For Irenaeus sayeth Presbyteris illis c. We ought to obey the Bisâ—ops in the church that haue their succession from the Apostles which together with the succession of the Bishoprike haue receiued the certaine gifte of the Trnthe according to the will of the Father This in deede would serue if it were coÌ„sidered but M. Iewel liketh it not For in the next side before he saith of y c Pope c Against Succession THey Feast and cheare them selues Iew. 276. and Smothe the world with vaine talke But S. Ihon sayeth Nolite dicere c. Matth. 3. Neuer say Peter or Abraham was our Father S. Paule speaking of his Successors saith thus Act. 20. Equidem Scio. c. I know that after my departure from you there shall Rauening wolues come amongest you that shall not spare the flocke And S. Hierome sayeth Dist 40. NoÌ„ est fa. Non sunt sanctorum filij c. They be not euermore the Children of holy men that sit in the roomes of holy men But notwithstanding all these foresaide perplexities and doubtes at length I trow we shall come to some Resolution and quietnesse For the word of God and the scripture shall be the Iudge And yet here also is a great vncertainty For M. Iewel for the most part appealeth to y e expresse worde in the Scripture His Reply is full of his bragges therein and with suche faire promises the greater sort is seduced One example in a matter so manifest is sufficient As For the VVorde of God or Scripture SPeaking of the Scholemens conclusyons about Christes presence vnder the formes of bread and wine he sayeth We may not here accompt Iew. 99. what may be in either of them by drift of vaine fantasie but rather we ought to consider what Christ in the first Institution thereof did and what he commaunded to be done Here loe he refuseth to haue the sense discussed but sticketh to the bare text But it wil not be allwaies so as appereth by these Examples Against the VVorde of God or Scripture CHrist did not therefore so abase himselfe to washe his Disciples feete Iew. 117. to the intent they according to the letter should doe the same but in himselfe to shewe them a perfite Example of humility c. In like manner Math. 18 10. 8 Christ set a Childe before his Disciples and willed them all to be as Children He bad them to shake of the dust from their Shewes and to cary neither Rod nor Scrip about them and to salute no man vpon the way not that they shoulde practise these thinges according to the rigoure of the wordes but to the intent that by the same they mighte be induced to a deeper vnderstanding And S. Hierome sayeth Iew. 150. Whosoeuer vnderstandeth the Scriptures Hieron ad Gal. li. 3. ca. 5. otherwise then the sense of the holy Ghost requireth by whiche holye Ghost the Scriptures were wrytten although he be not yet departed from the churche yet he maye well be called an Heretike The sense rather and the meaninge of the Scriptures is to be taken Iew. 198. Orig. ad Ro. ca. 3. li. 3. Iew. 211. then the wordes To say The word of God only because it is wryten or spoken is auaileable of it selfe without vnderstanding is a Superstitious and Iewishe kinde of foly Let vs make nowe an end of this Chapiter for there is no ende of questionynge and altering as farre as is to be learned of M. Iewel And my Deduction or Argument is short When the Sonne of man commeth shall he fynde think you faith vpon the earthe Lucae 18. If the sense of the Scripture be the thing that is to be honoured and folowed And if that Seâ—se is not to be perceiued of euerye one that vnderstandeth the Grammatical construction and exposition of the wordes we muste learne it of some body biside our owne selues And they of whome we learne it must be suche as vpon whose Authority we may builde and neuer chaunge But neither by Fathers nor Councels nor Customes nor present state of Bishops nor by the texte it selfe of the Scripture that Authoritye can be established for by Maister Iewels accompte neuer a one of them dothe fullye satisfye in any mater ergo we are left vppon this reckening alltogether vnquiet and to seeking where to staye our Consciencies Is not this a perfecte Religion Or is not this a skilfull Professor of it by whome it is brought to passe that no Faithe at all can be appoynted vnto vs The Catholike yet may sone be in quiet For obeying that visible Churche of which the Pope is a visible heade he leaueth to the determination of it all thinges perteining to Councels Customes Fathers and Scriptures But these felowes that know not What to followe or forsake but by the Testimonye of Councels Customes Fathers c. and yet dare not fully trust those selfe same thinges or persons which are their guides what a miserable case are they in coÌ„cerning them selues and how Artificially doe they take Faithe cleane away in some and weaken it exceadingly in other BEWARE therefore of them by time Indifferent Reader And concerninge the stedfastnesse which should be of Faithe be not made alltogeather Indifferente throughe this laste and worste kind of M. Iewels Common Places Thus hauing declared euidently that M. Iewells greate boke in Quantitie is of simall matter in substance and that his Common places and Digressions are so many that his straite folowing of the question and his direct Answers to the purpose must be sone rekoned I trust the Indifferent Reader will BEWARE of him and not muche maruell at that Boâ—lke where litle Corne is sure to be found Nor thinke those vessels to be ful whose bourdes are longe and whopes of greate cumpasse Now to make his behauiour more plaine yet and manifest let vs come to certaine other Specialties and loke more particularly into his boke And firste it shal be worth the while to consider how M. Iewell hath ordered D. Harding In Peruerting his meaninge In disgrating his Authorities In Wranglinge with him In Dissimbling and butting with him In Refelling one truth by an an other And in Courteous as they say Reportinge of him Which ended I wilcome in y e third boke to other men as Auncient Fathers Later Doctours and so furth shortly prouing it vnto thee Indifferent Reader that M. Iewell hath
fauor reporteth to come from you you are so bitter and sower in Experience that the Reader needeth aduertisement To BEWARE Of you It foloweth now shortly to declare in what sort M. Iewell hath abused many other with whome he hath to doe in his Replie I meane not only Auncient Councels or Fathers within the First six hundred yeres but any kinde of writer whose Testimonie he vseth or Refuseth His Contradictions also his Grosse Errours or Heresies And the Places or Argumentes which for all his Greate Replie he hath not Answered they would not be left vntouched But because these pointes though I mynd but shortly to note them wyll occupie more tyme and Paper then at this present I thinke good to tarie or this Boke wil commodiously beare beinge already of a sufficient bignesse I wil therfore put it ouer to A Third Boke Which if it should either not come furth at all Or more slowly come furth then either my intent surely and purpose is Or thy desire perchaunse and expectation wil be yet doe I leaue this in the meane time sufficiently proued that M. Iewel is in deed suche a man as of whome thou oughteste to BEWARE though in worde he seemeth to be one of the moste vprighteste Protestantes that in these dayes laboreth in the Englisshe Vineyarde For Who so zelous as he for settinge furth of the Procedinges who so copious as he in alleaging Auncient Fathers and Councels Who so stowte in challeÌ„ging bragginge Who so sweete in alluringe flatering What he is in Sermos by liuely vtterance I neuer harde or I haue forgotteÌ„ but what he is in his writings through a sadde and louing countenance I see and am both weary of it and sory for it For I find in his words so great reuerence remembrance of God so tender compassion and care of his Reader that excepte I did certainely knowe it by all his writtinges y t he dealeth vniustly I might easely thinke it y t he feareth God regardeth men I speake not this saieth he in vehemency of sprite Iew. in his Sermon or heate of talke but euen as before GOD by the waie of simplicitie and truth Againe As truly as GOD is GOD caet And againe in an other place of the same answer In the 1. answer to D. Cole 〈◊〉 I proteste before God And in this Reply When I reade these wordes of M. Hardinges I am strikeÌ„ with horrour to consider the terrible Iudgement of God It is much to be feared that he that is lead awaie of this sorte offendeth not of Ignorance for so were the faulte more pardonable but againste the manifeste knowen trueth and againste the spirite of God Here loe in these phrases is expressed the similitude of A right good man whiche continually walketh in the sight of God and hath suth consideration of his maiesrie that the mind sometimes being attentiuely seâ— thervpoÌ„ draweth I can not tel how much of y e corporal Spirite sense with it and ieaueth the body in an horrour Concerning then his affection towardes men God graunt saieth he vnto all his people the Spirite of wisedome and vnderstanding caet Againe O good Reader they deale not simple they dissimble they meane it not Againe Alas this was no parte of S. Augustines minde Iew. pa. 5. 3â— 124. 117. Beware good Reader this man seeketh waies to deceaue thee Againe O good Christian Reader marke the dealing of this man and Beware of hym Againe Take heede good Reader M. Hardinge hath here throwen A greate Miste of learning to dasle thy sight Here loe againe such Charitie and Conscience is pretended as though M. Iewel good man did hate nothinge more then deceauing of the Reader and castinge of any myste before his eyes And that he so intendeth the Glorie of God In his 〈…〉 and wâ—aâ—the of Soules as though without any request made vnto him he did for his parte vtterly denie his learning denie his Bishoprike denie his estimation denie his name denyâ— himselfe Only The Faith of Christ and the Truthe of God he could not deny Yet all these deuoute Affections and Earnest sayinges notwithstanding thou shalt find him in deede so contrary vnto them as though he cared neither for God nor for man Remember if thou hast reade this boke or Consider if thou wilte he assured what Hvpocrisie and Iniurie he vseth in the first Article of priuate Masse For whereas D. Harding reasoned only about Sole receauing he draweth mast violeÌ„tly wroÌ„gfully al his argumeÌ„ts to saieing of Masse of Receiuing vnder both kindes In the second Article what A Trifler and Shifter and wrangler doth he shewe himselfe to be First he stoutly saieth The Communion in the primitiue Church was not ministred vnto the people in one kinde If you proue the contrarie by some Examples yea saieth he but it was not ministred so vnto the WHOLE PEOPLE Againe not in the OPEN CHVRCH further yet NOT ORDINARILY and last of all NOT AS IT IS NOW VSED caet In the third Articie of the Publike Seruice in the vulgare tounge How Contentious weyward is be Nothing caÌ„ please him or satisfie him Al y t D. Harding doth alleage is but Coniectures and Gheasses In y t fourth Article of the Supremacie he calleth for the name of Vniuersal Bishop or Heade of the Church And A name as good as y â— shal not suffise the very Name it selfe he must haue or els the Catholikes let them be sure thereof shall here of it As longe then as the Name cometh not he braggeth when it cummeth in deede be contemneth it and sheweth how it was no greate maestrie to find it So contentiously and so shamefully as though 〈◊〉 were not A God whiche beholdeth 〈◊〉 iudgeth our secret thoughtes or as tho◠〈◊〉 it should not perteine to any mans Câ—â—â— science to care or passe muche vpon th◠〈◊〉 maters but only to haue some what to 〈◊〉 alwaies for him selfe leaste he should 〈◊〉 at any tyme to his Aduersarie How for the second boke his Common Places and Digressions his Abusing of D. Harding so many waies as I 〈◊〉 specified doe meetly wel proue I thanke that he followeth not the plaine waye of Simpliciti of Truth If they do not then 〈◊〉 some Charitable Protestant deliuer me of my opinion therein by answeringe my Examples and Argumentes If they doe I praie theÌ„ to remember themselues either to moue M. Iewel to y e amending of his faults y e Correcting yet once more Againe of his Reply or to make no more of this which he hath done then it deserueth But to make here an end If my 〈◊〉 doe bring any profite vnto thee Indifferent Reader I am sufficiently recomâ—â—â—sed for them by the vantage 〈…〉 take of thy profite If they 〈…〉 al they yet caÌ„ not be al loste because of 〈◊〉 〈…〉 considereth my Intent knowet◠〈…〉 for iust causes inâ—ued to take these 〈…〉 Being theerfore myselfe out of all 〈…〉 of losse by this bargaineÌ„ for theÌ„t I 〈…〉 him y t thou also mayst winne 〈…〉 or if thy occupieing be not hitherto 〈…〉 y t thou shouldest loke to winne yet I â—ay God hartely y t thou maiest not leâ—se 〈…〉 to speake it more plainely vnto thee y t thou maiest BEWARE OF M. IEWEL Faultes escaped in the Printing Folio Page Line Fault Correction 60. 2. 2 the he 70. 1. 12. lefte let 86. 2. 4. the he 104. 2. 20.  put out the 116. 1. 6. shifted sifted 128. 2. 23. Receaued Receaue 141. 2. 17. must most 75. 1. 24. Cogging Egging ¶ Faultes in the Margent Pa.   â—â— ying lying