persons When our Sauiour vpon a time preached in the Synagoge of the Iewes so singularly well that all men wondred at his Doctrine Hovv cummeth this felovve sayed they by all this lerning Is not this he that is the Carpenter the sonne of Mary the brother of Iames and Ioseph Are not his sisters also here dvvelling vvith vs As who should say We know his bringing vp well inough And therefore he is not so greatly to be wondered at Such is the Iudgment of carnall men euen vnto this day They measure Truthes by their Imaginacions And set a great Price on thinges that are farther out of their reach Contemning as good or better than those thinges are when they are easy to be found or alwaies present Which thing If it come of the Misery of our Nature it is to be lamented and the Remedie is to be sought for of hym which therefore toke our whole Nature synne excepted vpon him that by partaking thereof we might be purged of our sinne and Corruption If it come of the Foly of any deintines it is in some parsons to be reproued with fauor like as Children and Women are much to be borne withall in respect of their weakenesse and frailtie If it come of lacke of better Instruction Or dulnesse of vnderstanding as in the Rude and Simple of the Countrie they are to be warned as well as we may and for the rest to be â—raied for and tolerated If it come of some Pride Spite or Contention it is to be condemned and hated what so euer the person be But in M. Iewel whereof may I thinke that this Affection doth come of which I speake For you also in defining of euerlasting Trueth by Terme of yeares doe seeme to haue a spice of their disease which coutemne the good things that are nigh vnto them Shall I Impute this faule vnto the generall Miserie of our nature which was corrupted in our first Parentes God sende you theâ— Grace to resist euill motions And for this which you haue already done Repent and be sory But came it of a certaine wantones or niceues in you that as Childerne craue Dis peece or Dat peece of one and the self same meat or bread Or women loue far-fet and deere bought thinges so you will not be serued but with the Testimonies and Authorities of the firste six hundred yeres of our Lord Truely if it be so you can not loke for the Fauor that childerne and Women haue in their Infirmities Will you haue it then to be attributed vnto lacke of Lerning Or plaine Dulnesse that you are so blinde and blunt as to set at naught the Practise and Euidencies of the Catholike Church for nine hundred yeres togeather It seemeth no because the Opinion vndoubtedlye which your predecessours of late had of their owne Iudgment Knowledge and Wittinesse moued them especially to refuse the Generall and Approued Faith of the world And so I beleue they lacked no wit but only Grace and they were to wise to be Obedient and Faithful How now then Was it any Sprite of Malice or Contention that caused you to rest vpon the first six hundred yeres only that the further you went out of sight you might the more boldly shewe â—oule play Maintaine the quarell Make the victory vncertaine And trouble the lookers on If it be not so we shal easely beleue you if you shew any good Cause or Reason wherefore you haue appealed vnto the first six hundred yeres And so appealed vnto them not as the best time to finde witnesses in but as the only time neither as Preferring those Daies but as Condemning ours But let vs first see the Examples by which your fact and behauioure herein may be Euident And then after we shal the better consider it whether you haue any reason or no to make for you And what by likelihode was the cause which moued you Leontius Bishop of Nicopolis wrot the life of Ioannes Eleemosinari ' an holy man of the first six hundred yeres after Christ. Why should I not beleue Leontius Mary he wrote say you A great while after that And what of that Is S. Bedes History of the cumming of S. Augustine the Monke into England to be discredited because S. Bede began to wryte a great while after S. Augustine was departed this world Or because the next six hundred after Christ were much passed when he wrote it Are the bokes of Genesis in any poynt to be doubted of because they declare the beginning of the world and Actes Dated two thousand yeres before Moyses the wryter of them was borne Yet sayeth M. Iewel against Leontius This one Circumstance of his Latines answeareth the matter wholy And in the margine he geaueth a speciall note M. Harding rangeth without the cumpasse of six hundred yeres Vrbanus Regius a Doctor of Luthers Schoole confesseth in his boke De locis Communibus that in the first Councel of Ephesus an Order was taken for Communion vnder one kinde which he being a Lutherane would neuer haue wryten if he had not found it in some Auncient Record and worthy of credite But Vrbanus Regius say you departed this life not aboue .xx. yeres a goe and therefore is a very yong witnesse to testify a thing done so long time before In deede to testifye it as of certaine sight or knowledge it were hard for so young a witnesse but to testify it as of good Historie and Authoritie it is possyble inough for them which are .xx. yeres younger What shall we thinke of S. Bernard A man not only in his own time of most worthy Estimation and Authoritie but in all the Church euer sence of singular Credite and worthinesse If he were now aliue emong vs And might be seen and heard sensibly would there be found in all the world any man of Honestie or Discretion which considering his Holinesse Wisedome and Grauitie would thinke him A witnesse of litle weight and worthinesse Yet Father Iewel sayeth as though he had bene a Reader of Diuinitie when S. Bernard was yet but A Nouiâ—e in the Faith S. Bernard calleth the washing of feete a Sacrament I graunt But S Bernard was a Doctour but of late yeres and therefore his Authoritie must herein weigh the lesser Was he of so late yeres as Luther Zuinglius Caluine Peter Martir and other Greate Anceters of your new Religion Why dothe not the latenesse of these felowes offend you Why think you the xij C. yeres after Christ to be so farre and wide from his Trueth that no certaintie thereof maye be taken in them And Conclude Determine Protest and Defend that to be Sure and Autentike which riseth xv C. and some odde yeres after Christ Of the like kinde of Imaginacion and Answer it is where you say Lyra and Teâ—tonicus Lyued at the least thirtene hundred yeres after Christe wherefore their Authoritie in this Case must Needes
of things For in this very place which is alleged ouâ— of him for y â— Supremacie of the Church of Rome he saith that when Hunericus had required by his Edict and Commaundement that the Catholike Bishops should by a day meete at Carthage there to haue theyr faith examined and tried Cognoscentibus igitur qui aderamus simul c. Vve then that vvere togeather knovving of this Decree did tremble at the hart especially because of those vvordes of the Edict In Prouincijs nostris à Deo nobis concessis â–ª scandalum esse nolumus quasi id diceret in Prouincijs nostris Catholicos esse nolumus Vvâ— vvil that in the Prouinces graunted by God to vs there be no scandalum or offense as though he should say vve vvil not that any Catholiques be in our Prouincies Him self therfore being then present when Hunericus Edict came to the Bishops of Aphrica and that persequâ—â—ion of the Uandales beginning about the yeare of our Lord. 435. no man should reasonablie doubt of the age in which Uictor liued But these thinges you say are not wel knowen If they be knowen it is inough As for the wel knowing of them you are either so suspitious or malicious y â— I feare it wil neuer be wel knowen y â— which commeth directly against your Procedinges For how easy a mater is it to deny and doubt and obiect and finde faulte and make somwhat alwaies lacking You finde the Boke extant and that before this age in which your Heresies haue vpstarted and the Catholikes haue sought to suppresse them You see it alleaged You see it allowed you bring nothing againste it neither that it was â—ound of late neither that the phrases of Speach are vncongrue and barbarouse neither that he hath any fault in his storie neither that graue and learned men haue doubted of him nor ani other exception which maie take Credite away from it And what reason then is there in it that you should make strife and contenâ—ion where none was before and rather folow your owne Negatiue without any cause or probabilitie than the Catholikes Affirmatyue which bring furth the Euidence of the booke it selfe for them Maie we thinke you to haue any regard to the first six hundred yeres Or any Reuerence towardes Auncient writers which are so loth to admit the bokes that come furth in their names and so Ready to make all the Exceptions that ye possibly can Or Suspitions against them It is not wel knowen say you of what Credite he was or when he lyued Is it not well knowen If he made in any point for the Lutherans or Sacramenâ—aries opinion you would not only haue knowen hym wel but also praised him excedingly but now becasue he confirmeth the Catholike Faith and declareth such cruell practises of the Barbarous Uandales then against the Catholike Priestes and Bishopes as are most lyke the merciful Procedings of the Gentle Gospellers of these tymes againste the Catholikes And because he preferreth the Church of Rome before all other Churches And praieth to the Sainctes And sheweth hymselfe most Euidently to be A Papist you knowe hym not and you regard hym not So that you be ruled by Affections and not by Reasons and you passe no more vpon Antiquitie sauing for y â— fasshion that al lerned and wise men doe make accompte of it than you doe vpon your rochet gowne typet fower cornerd Cap and other such thinges that goe cleane againste the Conscience sauing that you condescend therin vnto the weakelings as yet in your faith least you should make them werys of you altogether Yet although you be very wyse hypocrites out breaketh for al that sometymes the Iesting and Scoffing inward Sprite that in open Sermoâ—s and printed Bokes speaketh of the holy and old Fathers ful Reâ—erently As shal by most manifeste examples appeere S. Benet how Uertuous wyse holy Contemplaâ—iue and Diuine a Father he was if the world that hath bene euer sâ—ns would or could saie nothing S. Gregorie alone hath saied inough Which being now â—ope and to good a man to mynd vnprofitable tales and to muche occupied to intend it in writing fower bookes of notable and worthie men and mâ—ters the Second he bestoweth vppon S. Benet alone Declaring suche thinges in it as he had heard of most Reuerende Fathers and S. Benets owne Scholars Constantius Valentinianus Simplicius and Honoratus by reading of whiche the Faithful coulde not but be moued to beleue that God is VVonderfull in his holy ones and that his frindes are excedingly honored In tellinge then many thinges of S. Benet he cummeth at length vnto this VVhen a certaine younge Monke of S. Benets had vppon a tyme gone out of the Monasterie vvithout his blessinge home to his Father Mothers house vvhich he loued more then he shoulde haue done the selfe same daie as sone as he vvas come vnto them he dyed And after he had ben novve buried his bodie the next daie vvas founde caste vp vvhiche they prouided to burie againe But they founde it the nexte daie cast vp againe and vnburied as before Then loe they ranne vvith speede vnto â—ather Benets feete and vvith muche vveepinge desyred hym to be so good as to graunt hys fauour aend mercie vnto hym To vvhome the Man of God gaue straite vvaye vvith his ovvne handes the Commâ—nion of our Lordes bodie saieng Gâ—e ye and put ye this bodie of our Lord vppon his breaste and so burie hym VVhich as sone as it vvas done the earth toke and kepte his bodie and caâ—st it vp no more Thus far S. Gregorie But whaâ— saieth M. Iewel to the mater Forsath his sentence is this It was but fondly done by S. Benet as Gregorie reâ—orteth of hym to cause the Sacrament to be laied vpon a dead mans breast Was it but fondly donne Howe dare you so interprete the fact of an Auncient and holy Father How dare you dissent from the Opinion that S. Gregorie and other elder Fathers whom he folowed had of it Are you he that regardeth Antiquitie Are you he whom one sufficient sentence of any Catholike Father or Doctor shal make to yeld The fact you doe not denie Against the workeâ— of it you bring no exception S. Gregorie the Reporter of it lyued within the first six hundred yeres And he reporteth it to the Praise of S. Benet And the effect whiche God gaue declareth that it was not mislyked and how â—are you say it was but fondly done But this is it that I say Though you looke demurely vpon Reuerend and old Fathers and speake as though you regarded their wordes and deedes yet sometymes your Sprite is so moued in you that from the pytte of your harte it cummeth vp to the typ of your tongue and boldly geaueth sentence against those persons whom the whole world for age Holynes Lerning and Iâ—dgement doth worthely esteeme and whom yourselfe dare not dishonour but couertly Wherefore that
for these last yeares no Praise or Speaking of Christ at all How is it credible For being but a maÌ„ how should he not by all likelihoode folow the common course of men And if he would needes be Singular how could he discerne betwene the true and the false Opinions of the first six hundred yeres whereas he should finde Examples and Wrytings of both Or not able to discerne betwene them how could he fasten his minde and beleife vpon any one of them bothe except he were A Singular one in deede For wisemen doe not lightly take that way in which they see not either the Towne plainely before them or some Cawsey Pathes or Steps of feete to direct them Neither doe they vse when they goe in the right way and come at lenght to some turning or duble waie to go forward I can not tell how without loking backe if any folow Or loking about if any be within sight but either rest themselues vntill they spie of whome to aske Or goe so doubtefully forward in that which leeketh them that if better Counsell and teaching come vnto theÌ„ they wil be returned and ordered And if it be so in A corporall and visible way ought it not to be much more so in folowing the right way vnto truth of vnderstanding and knowledge And when the whole world taketh one waie Or diuerse cumpanies in the world folow diuerse waies would any man of Discretion be so Bolde or Foolishe as to goe peaking alone by himselfe in such an Opinion or Imagination as no man byside himselfe aloweth And so directly go in it that to liue and die he would not be brought from it If therefore these fortie yeres last past or what so euer it be more that M. Iewel hath liued in the world nor Christ had bene Preached nor the Primitiue Churche commended he could not vndoubtedly by any good Occasion or Reason haue estemed the Christian wryters of a thousand yeres sens Or geauen any Faith vnto Christ. Except we should thinke otherwise than y â— Apostle hath taught vs y â— faith commeth without hearing Or that no man sent for him yet by some Miracle perchannce he was brought vnto Christ. Of which two both are out of course And without some Extraordinary way of making them likely vnto vs both are Unreasonable both are Incredible The present Fame then Renoume Testimonie of this Age drawing men of this Age vnto Christ yet doth M. Iewel so litle set by it as though it were worthy of litle credite or rather none And he so cleaâ—eth vnto those vj. C. yeres past A thousaÌ„d yeres almost sens as though he could be sure of the Catholike true Faith that was then w tout the Testimonies of the Catholike Church now Or as though some secrete Mistery or Securitie were in them to further him in vnreueled Conclusions And exempt him from all Iurisdiction In so much that although in xv C. yeres rekening which the Church hath continued in as it shall to the worldes end viij yeres can not greatly hurt the Accompt Yet so true an Audite of theÌ„ is kept by M. Iewel that he wil not receiue the Testimonies of the viij yeres next after the first vj. C. but noteth in his Booke their cumming to late though they came very nigh His wordes be these M. Harding knoweth wel that this grauÌ„t to be called The Head of al Churches was made vnto Bonifacius the third which was Bisshope of Rome in the yere of our Lord vj. C. and viij Euen at the same very time that Mahomete first began to plant his Doctrine in Arabia And therfore maketh nothing to this purpose as beiâ—g without the cumpasse of six hundred yeres As who should thinke that within those viij yeres on this side the six hundred The Pope and Emperour with the whole world were Sodainely and Straungely conuerted from the Faith and Order which they were of viij yeres before And no Historie mentioning it were made of Pure Protestants Grosse Papists Yea not only of viij yeres aboue the vj. C. he maketh a sad rekoning towards his Uantage but of the vj. C. yere it self if he can bring D. Hardings testimonie so low he so vaunteth and braggeth as though either himself had the Uictorie Or els nothing should be won or lost For whereas D. Harding for profe of y â— Church Seruice in a Straung Tongue and vnknowen to the Uulgare people and that also within the first vj. C. yeres alleaged the cumming of S. Augustine the Monke and our Apostle into England which was by his accompt the 14. yere of Mauritius Emperor the 596. of our Lord. Master Iewel in answering it sayeth Of the 600 â–ª yeres after Christ whervpon Iioyne wish him issue Liberally and of his owne accord he geueth me backe fiue hundred foure scoare and sixtene And of so greate a number as 600. are reserueth vnto himself foure POORE YERES and yet is not very certaine of the same And then it foloweth But if Marianus Scotus accompt be true that Augustine came into this Realme not the fourtienth of the Emperour Mauritius but four yeres after which was iust the six hundred yere after Christ then he reserueth not one yere to himselfe but yeldeth me backe altogeather Loe what a wise contention here is And how sadly M. Iewel foloweth it Did he thinke with himselfe that none but Children or Idiotes would Reade his Replie And if he prouided to make it so as not only Wisemen should consider it but the Aduersarie also might â—e answered by it how could he for shame of the world so Trifle and Wrangle and Set furth himselfe so much vpon so litle occasion For if the vj. C. yeres shall trie the mater he that cometh four yeres before they be ended commeth time inough to confute M. Iewel And his Cause therefore being lost Or his Bragging at least confounded if in any time before the vj. C. yeres expired the contrarie to this Assertion may be proued Why should he call them foure Poore yeres or set them at naught which making to the number of the first 600. yeres are part of the yeres vpon which he ioyned Issue and are by his apointement of greate Authoritie The crake herein is like as if one should say In all S. Augustines workes you shal not finde this worde Missa and thervpon I wil ioyne with you as though a great point of Diuinitie consisted herein An other answeareth yeas Mary I finde the worde in such and such Sermons Then Replieth the ChalleÌ„ger Of so great a number of Tomes as S. Augustine hath writen of so many bokes in euery Tome c. as far as his Rhetorike permitteth you geaue me backe Liberally And of your owne accord al the sort of them almost and reserue vnto your selfe two POORE SERMONS and yet are you not very certaine of them whether they be S. Augustines or â—oe As if he should say I layed
factes are put furth in writing they are for this end put furth to be abhorred and not to be folowed As Cains murdering of his brother or Iudas betrayinge of his Master Yet when the persons are notorious as Cain and Iâ—das Or the factes them selues are euidently naught as to kyll or berray Innoâ—entes he should not doe much harme which would desperatly goe about to perswade any to folowe such Examples But here is the mischief when Historiographers are brought in as alowing thaâ— whiche they condemne in deede Or whâ—â— heretikes are made to go for catholike Bishops And when y â— is put furth as an Example to be folowed which serued rather to dehort men from resisting Trueth and Authoritie And when by natural reason the mater is not so euident but examples of former times in the one siâ—e or other maie wel moue the vnleaâ—neâ— to folowe them And in this arte M. Iewel is a doctor For if he would haue expressely said The Arrians and Heretikes of the Easte Church wheÌ„ they had wrongfully expelled the catholikes and good Bispopes Paulus Athanasius c. out of their sees they contemned the Bishope of Romes letters by which they were required to receiue them againe and to set aside al Iniurie and newâ—anglenes Ergo the Bishope of Rome is supreame head of the Church If M. Iewel would after this open and plainâ— manner haue vsed hymselfe there is not I suppose so vnsensible A Protestant which would not haue iudged hym to haue reasoned very folishly But now whiles he geueth them no worse name than the Bishops of the East and kepeth frome the knowlege of his Readers that they were Heretikes and Arrians he maketh them to thinke that al is wel And that these Bishopes were men of much credite and worthines and that not only late Gospellers but old Catholique Fathers also haue denied Obedience to the Bishoppe of Rome Whiche thinges being altogether otherwise the Readers are driuen into perdition And M. Iewel either seeth not that an Argument brought from the Authoritie of blasphemous heretikes is nothing worth which is incredible in him that hath so greate insighâ—e in the true Logykâ— and Diuinitie either seinge it he maketh no conscience of it to bring his purposes to an end by what meanes soeuer he maie this is so credible that it agreeth very wel both with the desperatnes of his cause and of his stomake BEVVARE therefore Indifferent Reader of M. Iewel and knowe this for most certeine that as I haue declared by a few Examples in this Chapiter that he allegeth the condemned sayinges and doings of Heretikes vnder the colour 〈◊〉 Catholike and approued witnesses so in many moe places of his Replie he doth in like maner abuse them most shamfully But of them thou shalt reade in other Bookes And what now is there more M. Iewel that ye wil require or vse against vs To the first six hundred yeres only you haue appealed your selfe yet do vse the testimonies of al ages To the first six hundred only you haue appealed and yet against the approued writers of that selfe tyme you haue excepted Besydes this as though ther were not to be found Catholike witnesses inough in the cause of the catholike Faith you couertly bring in against vs the accursed sayinges and doâ—inges of Heretikes Which one point excepted that you shal not in question of the Catholyke Faith and Tradition â–ª make any old Heretikes Iudges in the cause Or witnesses for the reste I dare graunt vnto you to take your vantage where you can finde it But hauing so large cumpasse graunted vnto you against the expresse reason Equitie which should be in your Chalenge shal it not become you to vse this priuilege discreetly and truly And so to allege your witnesses as in deede they meane in their owne sense without false applying thereof And as they speake in their owne tongue without adding vnto their say inges or taking awaie from them any thing that is of the substance of their verdicte Thus whether you doe obserue or no let it be tried And that it maie be tried the better I wil briefely and plainely proue against you M. Iewel before any indifferent Reader First y â— you haue abused Councels then Lawes Canon and Ciuil Thirdly Fathers and Doctours Auncient and Late And that ye haue spared no kind of writer that came in your way How M. Iewel hath abused Councels COuncels in one sense are abused when that which is found in them to be condemned is brought furth by any Protestant as though it were approued As in example wheras D. Harding concluded vpon the profite which cometh of celebrating the memorie of our Lords Passion that the Sacrifice of the Aultar which is made in remembrance therof shuld not be intermitted although the people would not communicate M. Iewel To adde a lytle more weighte to this seely reason saieth further in D. Hardings behalfe If this Sacrifice be so necessarie as it is supposed then is the Priest bound to Sacrifice euery daie yea although he him selfe Receaue not But howe proueth he this it foloweth For the Sacrifice and the receauing are sundrie thinges And what of that For although Communion bread and wine be sundrie thinges yet you wil not permit the Receiuing of the Lords supper in one kinde oâ—ly And so although Sacrifice and Receiuing be distinct yet doth it not folow that a Priest maie offer and not receaue But you wil proue it by better Authoritie then your owne for thus you saie As it is also noted in a late Councel holden at â—oledo in Spaine Quidam Sacerdotes caet Certaine Priestes there be that euery day offer many Sacrifices and yet in euery Sacrifice withhold themselfe from the Communion What is your Ergo then vpon this place Your Conclusion should be Ergo A Priest maie Sacrifice although he himselfe doe not Receaue But can you gather this out of the Councel Doth it not rather make expressely to the contrarie Doth it not reproue the Priestes which Sacrifice Receue not Let the place be considered then conferred with M. Iewels collection The whole place is this Relatum est caet It is tolde vs that certaine emonge the Priestes doe not so manie tymes Receaue the grace of the holy Communion as they seeme to offer Sacrificies in one daie but if they Offer moe Sacrificies in one daie they vvithhold themselues in euerie offering from the Communion and they take the grace of the holie Communion only iâ— the lasâ—e offering of the Sacrifice Aâ— though that they should not so ofte participate the true singular Sacrifice as oft as the offering of the body and bloud of our Sauiour Iesus Christ shal be sure to haue ben made For behold the Apostle saieth doe not they eate the Sacrificies vvhich are partakers of the Aultar Certaine it is that they vvhich doe Sacrifice and doe not eate are giltie of the
THE THIRD BOOKE DECLARING BY Examples out of Auncient Councels Fathers and Later writers that it is time to BEWARE OF M. IEWEL By Iohn Rastel Master of Art and Student of Diuinitie Math. 7. Beware of false Prophets which come vnto you in the cotes of sheepe but inwardly are Ravening Wolues c. ANTVERPIAE Ex officina Ioannis Fouleri M.D.LXVI To the Indifferent Reader I PERFOVRME now vnto thee Indifferent Reader that which I Promised in my last booke which was to geue thee other Argumentes then presently at that time I did prosecute for which thou shouldest BEVVARE of M. Iewel The Arguments coÌ„stist in these pointes that M. Iewel 1 Hath made an vnreasonable Accompt vpon the first six hundred yeares 2 That him selfe vseth the Testimonies of what so euer Age. 3 That he wil not stand to the Testimonies of the first six hundred yeares 4 That he vseth the selfe same Testimonies of the first six hundred yeares against which he bringeth Exceptions 5 That he alleageth such Authorities of Fathers as do plainely confound the Procedinges 6 That he alleageth for him selfe the woordes and deedes of Old condemned Heretiques 7 That he hath Abused Aunciente Councels 8 That he hath abused the Decrees of the Canon Law 9 That he hath abused the very Gloses of the Canon Law 10 That he hath abused the Constitutions of the Ciuile Lawe 11 That he hath abused the Auncient Fathers 12 That he hath abused Later Writers 13 That he hath â—alleâ— into many Contradictions to him selfe 14 That he hath a great accompt to be made for his Lies 15 And that if the foolish Obiection be allowed â—mong the Brethren he is a Borower These be the Argumentes made to perswade thee to BEVVARE of M. Iewel And these I haue confirmed and declared by their propre and peculiar Examples What remaineth then Any other thing thau that such a destroyer spoiler of Soules should be brought to his Answer This in deede should be done with the first if there were that care in men of their Soules as should be in them that acknowledge any Immortalitie of the Soule But I may wel compare the seeing and suffering of false and blind Teachers that now take cure of Soules to the permitting honouring of Mountebanks that goe abroad with diuerse thinges for mens Bodies These Mountebanks are a free kind of Wanderers Pedlars Surgeans Physitians Historiographers Poetes or what so euer name besides you wil geue vnto them men altogeather for the penie which is the cause that they professe so many thinges They take vp their standing in Market places or void roomes meere for the â—â—course of people there they set a stoole to stand vpon or make a litle scaffold for the purpose from which they play their part Their Greatest Grace is in the Countenance Tongue through which they looke so Saddely and speake so eloqueÌ„tly that a man would sweare vpoÌ„ a booke for them that they thinke as they speake speak nomore than they wil do What so euer thing they haue to sel as Newes out of India Or The Original of the Turkishe Empire Or Mery Tales Or Songes and Ballets Or a Pouder to kil wormes Or A Preseruatiue againste the Plague Or A Water to make the skynne faire and white Or Pinnes Pointes Laces whistles other such ware whatsoeuer it be they commend it and praise it before But they doâ— it with such a Grace with such a Constancie with such Copie of words with such mouing of Affectioâ—s that it is wonderful As If it be a Water a Pouder an Oyntmente a Confection not worth twentie pence he wil make such a doe about it as though it could scarse be bought for halfe a Kinges raunsome And standing first vp like a worshipful man Arayed in his silkes and veluettes And al to be rayed with braslettes bowed peeces of golde And chained about the neck with a great thing of copper and gylt as many iudgâ— but of pure and fine gold as farre as the eye seeth he wil tel his Audience That he is come vnto them for good wils sake moued in him by the Fame and Worthines of them and theyr Citie or Toune He will tell them that he can not tarie long that before he depart he would faiâ—e bestow vpon them some token of his good affection Then wil he bringfurth that water or pouder or conceipt which he would vtter and say That it was brought from beyonde Calecut or the Red Sea and then wil he point with his finger towardes Calecut and make a like disgressioÌ„ to declare how far that is of from their Countrie as M. Iewel doth to praise after his maner y â— Popes of Rome after this he wil shew the vertue and strength of his Pouder And further declare how much thereof hath been bought in greate Cities and of noble Personages which he wil name and further yet he wil make them think that it is al that he hath leaft that which he offereth to be bought of them He wil also disgrace other Mountebankes that goe abroad the Countrie and say That their wares are but counterfeit but that his are fine and pure and fresh For why he seâ—keth not after gaines â–ª as the coueâ—ous and beggarly knaues doe but as it becommeth â— good Gentleman he trauaileth farre and wide vpon his owne Charges to get such geare as may bring Commodities to whole Countries In CoÌ„clusion when he hath spoken as much as he can then he prouoketh the hearers againe and againe to bye And if it be a water which he commended he putteth in Glasses made for the purpose halfe a skore or a skore of droppes thereof If it be a pouder he putteth as much as he can hold betwen his Thombe and Fore-finger in seueral papers and beginneth to make merchandise And that which as it should seeme by his tale should be wel worth a Croune a droppe he wil sel with good gaines for a myte or two of which twelue do make but a penie Such maner of Fellowes be the Mountebankes But what say the Lordes and Signiours of the Townes vnto them They conteinâ—e them vndoubtedly in their Iudgement â–ª thinke it not al worth the taking vp which they so highly commend Yet they laugh at them and say that so good and eloqâ—ent an Oration as they make to the people doth them a farthing worth of gâ—od at y â— least in relieuing their spirits and mouing their Affections So thâ—t there is no greate harme done although it be nothing worth that which they vtter Especially wheras some of the Mountebankes do either by Singing or plaiâ—ng vpon Instrumentes so hold the peoâ—le in the meane tyme whiles thâ—y looke for their merchantes that for theyr fitte of mirth onely they are worthy of somewhat And besides this al is not couÌ„terfeit that they put furth to sale and though they make it
where I can finde it sometimes within sometimes without the Circle sometimes staÌ„ding nigh sometimes coursing about the field Mary Sir if such Priuileges might be graunted to Warriers it were an easie mater to prolong the Battell and to winne the praise of much manlinesse by spurring cut hither and thither and no mater how For he taketh no care hereof how truly he alleage the Testimonies of these last nine hundred yeres Or how worthie and approued Authors they be whom he alleageth but without exception he taketh all that he findeth and from the highest to the lowest from the Text to the Glose and emong Gloses from the best to the worst of them he Taketh and Draweth and Heapeth against vs Al that may seeme to helpe his Assertions Tel vs therefore I pray you M. Iewel what Equitie or Conscience you folow Will you binde the Catholikes to the first six hundred yeres And wil your selfe argue out of cumpasse May not we vse the worthie Authoritie of Bonifacius because he was Bishop of Rome in the yere of our Lord 680 and will you admit the sayinges and doinges of Luther Zwinglius and Caluine all condemned Persons through the Catholike Church and liuing xv C yeres after Christ S. Bernard you say was A man of late yeres So was Dionisius the Carthusian So were others whom I haue rekened vp in the chapiter before And therefore by your accompt of lesse Authoritie And why then doe you allâ—age not only S. Bernard but Durand Gerson Alexander Lynwod Camotensis Hugo Cardinalis Eckius Aeneas Syluius Erasmus and other I report me to the very margine of your boke by that it will appeere whether you do not stuffe your boke with Canons Constitutions Gloses Histories Interpretations of scripture Testimonies of Fathers Opinions of Scholemen c. such as altogether you scrape out of these last nine C. yeres For which your so doing if you can bring any Reason or shew any Speciall Pryuilege graunted to you against the law of Nature that you might do against an other that which you would not haue done to your selfe either of this vnreasonable Fauor and Licence you must geaue some cause or els you must suffer vs to complaine of it that you dele not with vs Indifferently But it will be thought perchaunse of others that you alleage not y â— later Wryters of any time these nine C. yeres for the Estimation or Credite which you haue them in but only because your Aduersary maketh great Price of them Suppose it were so yet you doe him greate Wronge to put him to Answering of more Witnesses than he should doe by right And to fill your Replie with those mennes sayinges whose Authoritâ—es though he doe not contemne yet he would not haue them to possesse occupie y â— place which more Auncient and worthier Persons should haue And although we think as it becometh vs of s. Bernard s. BonaueÌ„ture S. Denyse c. Yet if you would needes haue vs in Reasoning with you not to passe the Boundes and Terme of vj. C. yeres you shoulde not though we alowed the Persons neuer so much bring any of A lower degree and later age against vs either to stand in the place which S. Hierome S. Ambrose S. Augustine or S. Chrysostome should occupie either to commend that place the better by their Presence which the Auncient Fathers of the Primitiue Church doe furnishe aboundantly by themselues and which also they only should furnishe by your appointement And further I say that if you will not suffer me to take any vantage against you by the testimony of any good Man or wryter of the nine hundred yeres last past it is no equalitie that whther I will or no you should make me to Answer the sayinges which you bring against me out of those yeres whiche you passe not vpon And whereas it shall doe me no good though I proue that S. Bernard for Example in that place which you wil alleage doth not only not hinder but allso further my cause to what purpose should I spend anyetime at all in hearing or examining hys wordes which although I declare to make for me may not be lawfully vsed of me And therefore notwithstanding you iudge truly of vs herein and better of vs than of your self that we the Catholikes doe not refuse the Authoritie of later Fathers and Doctours whom the Church yet neuer condemned or despised Yet this our credite which we haue them in must not serue you for any cause or excuse why ye should bring them furth against vs except we may doe the like against you For as you haue appealed to the first vj. C. yeres thereby to let vs of our Libertie so we doe require you also not to passe that nuÌ„ber or cumpasse of those yeres thereby to cut away your superfluitie And in thus doing we are not weary of the later Doctours of Christendome nor afraid of their Iudgments but we are offended with your vainglorious and very wretched behauioure which will not keepe the law yourselfe that you prescribe vnto other Ther is I graunt A kind of ArgumeÌ„t ad hominem non ad rem to the man not to the mater As to some of our Countrie men at this present and them of the most Perfite and exquisite Trade in folowing of the Gospel if A Catholike doe saye that Father Caluine himself whose Iudgment is much praised in the Congregation was of this mind and was also Zelous in it that they did very ill which gaâ—e to king Harry the viij that he should be head of the Church this argument so taken of his Authoritie that was a Proude and Folishe And Lousie Heretike although it be nothing worth in deede and in that respect not to be vsed of A Catholike Yet to him that accompteth of Caluine as if he had bene one of y e lights of the World y â— Catholike may right wel vse it driue him by force of the Consequence either to deny Caluines Authority which he wil not Or y â— kings supremacy which he dareth not So y â— against him that is addicted to any one Opinion of his own or of other whoÌ„ he buildeth vpon to bring an Argument grounded vpoÌ„ his own Opinion iudgment thereby to make him forsake his own opinion or kepe stil in his memory the Contradiction which inwardly pincheth him It is A kind of Reasoning good and profitable And in this respect if any Catholike were so blinde singular as to set more by the Glose vpon VnaÌ„ SanctaÌ„ Extr. de Maior Obed â–ª than the Commentaries of S. Hierome and S. Chrisostome Or by Durand Gerson Lynwod c. than any of the most Auncient Fathers M. Iewel then might be suffered to argue ad hominem that is to alleage Gloses Scholemen and later Doctours to him that hath A speciall fansie vnto those more than any of the Primitiue Church But now se y â— Inequality
Gheasse as M. Harding doeth why may he not thus Imagine with hymselfe If this Woman would thus dissemble in a Case so daungerous what needed her to take the Bread at her Maides handes And specially at that Time in that Place And in the sight of the whole people Or how could she so openly Receiue it without Suspition Or why might she not haue brought it in A napkin secreetly aboute herself The burthen then was not greate Her faining and hipocrisie had ben the easier Thus sayeth M. Iewel Why maye not A man Imagine with himselfe if he list But wil ye know why not I will tell you No man ought to make such A Glose as shall marre the Texte Nor Imagine that whiche goeth Directlye againste the Literall Sense of an Historye For the Historye the credite whereof you maie not disgrace you sayed before maketh expresse mention of breade taken at her Maides handes And of the same receyued by the Maestres in the open Church And of her faining and Hypocrisy how it was confounded And this now is done and past aboue A thousand yeres sens And how it was done it remaineth in wryting But you neuerthelesse come in with your Listing and Imagining Not to find out that by probable Conicâ—tures which lieth hid in the Storie but by cleane Contrarie and froward Fancye destroying the very Literall state and Description thereof And to this effect as thoughe that the Sleight of a womans wit were litle worth you adde of your owne inuention A further fetch Which perchaunse the woman would haue folowed if she had knowen it in tyme but now after all is done to aske what neede she had to take the Breade at her maides handes Or to wonder how she could so openly Receiue it without Suspition Or to teache her that she might haue brought it in a napkin Or to perswade with her that the burthen was not greate as thoughe the gentelwoman had bene so tender and fine y â— she could not haue caried y â— weight of A Singing cake more then her Ordinarie Or to Conclude with her that her Faining woulde be the Easyer thus I saie when all is past remedie to feede your owne Fancie or fill your Readers eares with so long and so vaine A tale It is to simple for any womans wit For Imagine you as much as ye lift that she neded not to take the bread at her maides handes The Storie so plainely testifying that she toke it what must folow No other thing surely but that the Storie is vnlikely And so of euery other of the Circumstancies which your man that hath A list to Imagine gathereth of that which hymselfe thinketh meete to haue ben done what other thing foloweth but that the Storie which reporteth the Coutrary to haue ben done is very vnlikely and Incredible Such a Fauorer you be of Antiquitie and promising at the beginning of your Answer not to disgrace the credite of this Storie you fall afterwarde into such A path of your accustomed Rhetorike that by A Figure of listing and Imagining and by certaine howe 's and whyes ye destroye A plaine fact and confessed Who maye trust you in Obscure or Long maters which is an Euident and Short historie doe so boldly argue against it No wonder if you perswade your Felowes or folowers to Discredite Clemens Abdias Hippolitus Martialis Athanasius and all the whole Boke of Degrees and Decretals which haue the Grace and Feate to let an Historie stand for true and yet so rightly to Gheasse at it that If the gesse be True the historie must be False The Historie saith the Gentelwoman toke the Breade at her maides hand M. Iewels or his Gheasse that by hys graunt lifteth is What neede she how could she without Suspition Why might she not haue brought it in a napkin c. Now whether D. Hardinges Gheasse as M. Iewel termeth it concerning the Receauing in this place vnder one kind only be as vnhable to stand wyth the historie as the Imaginations which M. Iewel hath here rekened vp for greater than the Sleight of a womans wit did atteine vnto let the Indifferent Reader conferre and iudge My proper intent and purpose was to shew by this Example how M. Iewel can speake so fauorablie of the Auncient Histories of the first vj. C. yeres as though he would not Discredite them And yet how in deede he practiseth with suche Libertie or Licentiousnesse rather against them as thoughe what him listeth to Imagine might be better alowed and liked than the fact it selfe which the Historye wytnesseth But let vs trie M. Iewels fidelity in an other Example What say you to the Liturgie of S. Iames I trust you will not make exception against it that it was found very lately in the I le of Can die Or sought out and found and set abroade of very late yeres Or that it is a very little boke of smal price lateli set abrode in print about vij yeres past which are so greate maters in your Iudgment that for these causes you will repell an Authoritye I trust that you haue no such thing to laye against S. Iames Masse For by the testimonye of an auncient Councel we vnderstand that S. Iames wrote a Liturgie or forme of a Masse What saye you then vnto it It may be doubted of you say And why so For S. Iames Liturgie hathe a speciall praier for them that liue in Monasteries And yet it was very rathe to haue Monasteries built in al S. Iames time You meane I thinke y â— there were no suche Monasteries then built as of late haue ben pulled downe in EnglaÌ„d large fair CoÌ„modious places for holy purposes w t Church Cloister Capiter house Refectory Dormitorie Infirmatorie bisides Reuenues laÌ„des for euer left ther by Deuout Noble and worthy Men women to that end that God might be serued of men and women accordingly the religious hauing all things prouided vnto their haÌ„ds might serue him quietli But what theÌ„ The forme accidentes of an house do not make a Monastery no more then y â— maner of aparel doth make a Monke And although in the Apostles time no suche peace or glory was in the church y â— by great buildings or teÌ„poralties it was known estemed in y â— world yet without all doubt the Ordres and Rules emong some Christians of that time so rathe as you call it were so religious and well appointed that S. Iames might well praye for suche as liued in a singular manner and fasshion of a Monasticall and Spirituall life I will not trouble you with many witnesses in a mater so plaine and euident I referre you to Eusebius and He wil direct you to Philo Iudeus which liued in the time of the Apostles and wrote suche things as himselfe knewe to be pâ—actized of Christians before the name of Christians was well knowen abroade First he testifieth of them that they renounced all their goods
ArgumeÌ„t the grauÌ„ting of which proueth nothing against vs What place is that in al your Communion where Nouices or Penitentes must go out Or how agreeth this with the compelling of men into your CoÌ„gregation against their willes The people rise before day and hie them to the house of prayer You bring in this vpon occasion of Praying in a knowen tongue which the Greeke and Latine both are Of which I haue spoken of in the third Article of my first booke But how like you this rising before day Non sum inquis Monachus c. Thoâ— vvilt say I am no Monke I haue vvife and children and charge of household This is it that as it vvere vvith a Pestilence infecteth altogether that ye thinke the reading of the holy Scriptures belongeth only vnto Monkes This is spoken of M. Iewel to exhort the people to y â— getting of knowlege which may be wel spoken to them and sone goten of them if Curiositie doth not let it But what were these Monkes so distincted by the studie of Scriptures from the rest of the people And what like Profession or Example haue you in al your Reformations Decernimus â—um extranâ—um esse c. Vve decree that he shal be remoued from his office of Priesthoode and from our Communion and from the Primacie of his Abbie This is alleaged of M. Iewel to proue a confessed Truth that Primatus is taken for any preferrement before others But let him consider it were Abbies then within the .600 yeres after Christ â–ª And in such reputacioÌ„ that a general Councel counted it emong other thinges for a great Ignominie and Punishment a Monke to be deposed from y â— Primacie in them M. Iew. hoping to conclude therby y â— the B. of Rome should not be Supreme ouer al sheweth what large Priuilegies Emperours haue geuen to the Clergie which for Ciuil Actions he may do wel inough as being in them Suprem himself Omnes qui vbicâ—que sunt c. Al that be or hereafter shal be Priestes or Clerkes of the Catholike faith of vvhat Degree so euer they be Monkes also let them not in any Ciuile Aâ—tions be dravven â—oorth to any foren Iudgement by the summon or commaundement of any Iudge more or lesse neither let them bee driuen to come foorth of either the Prouince or the place or the countrie vvhere they dvvel Yf you see then how greately the Clergie was honored in times past and allow the Authors of their Priuilegies Why labour you as much as ye can to to bring al the Spiritual power into subiection Or why defende you not the right of the Clergie like Reformers of the Church Priestes and Clerkes are before your 〈◊〉 drawen before teÌ„poral Iudges into their Courtes Monkes not only not saued from the paines to go for any mater out of the Countrie but not suffred to haue any place in your Countrie Such charitie hath ben taught by your Gospel and with such pure folowing of antiquitie you haue proceeded The place appointed vnto the priest for the holâ— Ministerie as it may be gathered by S. Chrysostome at certaine times of thâ— Seruice was drawen with Curtaines This proueth not that the Aultare was placed in the middest of the Church as M. Iewel would haue it but by this we may wel gather that great reuerence was vsed then aboute the Mysteries which you forsooth haue so mainteined that as though the Celebration of the Mysteries was not open inough before you haue in some places pulled downe the Partition between the body of the Church and the Quier And haue caused generally the Communion Table to be â—â—ought downe neerer the people least 〈◊〉 Curtaines which you occupy should let their sight Ergo vt 〈◊〉 pâ—ssint c. Therefore that these thinges may â—e vvel examined it is vvel prouided that euery yeare in euery Prouince at tvvo seueral times there be holden a Councel of Bishoppes that they meeting together out of al partes of the Prouince may heare and determine such 〈◊〉 When beginne you to put this Canon in execution Truely Liberatus saith The manner was in Alexandria that who so euer was chosen Bishop there should come to â—e beare and laie his Predecessours hand vpon his head and put on S. Markes Cloke and then was he sufficiently confirmed Bishoppe without any mention made of Rome You are a special frinde to the Bishoppe of Rome whiche rather then he should haue to do with Consecrating of Bishoppes you can wel fansie a deade mans blessing and the solemne vsing of a Relique which how hartely ye fauour I am in doubt I proue it therefore vnto thee by these Examples Indifferent Reader not onely that M. Iewel is a decâ—itful Man but I geue the also occasions how to trie him whether he be in dede an hypocritâ— or no. For if he thinke the forsaid testimonies out of the holy Fathers or Councels to be of such force and generalitie that we may in no case receiue a diuerse order from theirs Why are not Monasteries standing with them Why are not olde Ceremonies obserued Why is not water and wine mingled together in their Chalice as plain Examples of y â— Primitiue Churche declare vnto vs to haue been then vsed And if he Answer that the Canons Orders and Fasshions or practises of old time are not so to be vnderstanded of vs as though the Ages folowing might not by lawful Authoritie fâ—l consent put an other CanoÌ„ in place of the olde Why laieth he it to y â— Catholiks charge that the Priestes now say Masse though but one alone be present which was otherwise by Pope Soters decree Or why telleth he vs out of S. Basil of an old Canon y â— appointed twelue at the least to receiue together Here I should thinke he must nedes be takeÌ„ for who knoweth the vttermost of his Art in shifting but I thinke verely he coulde not escape in this place a iust note either of high malice in obiecting that against his Aduersarie which him self knoweth to be litle worth either of deepe Hypocrisie in pretending a Reuerence towardes Antiquitie which in very deede he câ—ntemneth How M. Iewel allegeth for himself the woordes and deedes of Olde condemned Heretiques BEVVARE therefore of M. Iewel you that seeme to haue as it were A Conscience and make a ReligioÌ„ of Religion For many there are that liue emong Christians them selues also being Christians which so hartely folow y â— world their own coÌ„cupisceÌ„ces y â— neither Catholike bookes wil do them good they are so carelesse neither heretical do them harme they are so desperate But you which are not past al feare of God and care of Saluation whom examples of sinne which were to be seene emong the Papistes or were gathered out of al Stories and Countries against them did make to aâ—horre
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