Nettes neither forsake the great House that is to say the Churche for their sakes who be Vessels made to dishonour Now in case ye also by like rule wil say that they at whose handes the Catholique Churche suffereth suche thinges be not of your side then trie your owne mynde amend your errour imbrace vnitie of sprite in the band of peace Iewel Certainely the holy Fathers and Martyrs of God vvil say unto you VVee knovve not your Priuate Masses vvee knovve not your Halfe Communion vvee knovv not your Strange Vnknovven Praiers vvee knovve not your Adoration of Gorruptible Creatures vve knovve not this Sacrificing of the Sonne of God vvee knovve not your Nevve Religion vvee knovve not you God open the eyes of your Hartes that ye may see the miserable state ye stande in and recouer the place that ye haue loste and finde your Names vvritten in the Booke of Life Harding In the ende of this Diuision by a Rhetorical fiction you make the holy Fathers The holy lerned Fathers tale to M. Ievv and hi◠Cōpanion◠and Martyrs of God to say vnto vs as your blasphmous harte doth phontasie But as we feare not that any suche thing by them shal be tolde vs so were they now lyuing doubtelesse thus would they saye vnto you and them of your sectes as neuerthelesse in their bookes and learned workes they also doo now in effecte say vnto you daily We knowe not your strange state that is without external Sacrifice and Priesthod and consequently without a Lawe We knowe not your eating of common bread and drinking of common wine at your newe founde Suppers in steede of receiuing the true body and bloude of Christe We knowe not your Iustification by your special Faith onely We knowe not your perilous doctrine of Predestination We knowe not your new manner of baptizing without holy oile and other auncient rites and Ceremonies We knowe not your chaungeable new deuised Cōmunions We knouwe not your monstrous Supremacie of Princes in Ecclesiastical maters that is to say the keyes of the kingdom of heauen the supreme Cōmission to feede Christes lambes and shepe and the whole auctoritie that Christe gaue to S. Peter and his Successours so to be vnited by a forced Parlament to the Crowne of a laye Prince that it be made a mater of inheritaunce so that the Prince for the time being be head of the Churche and supreme gouernour in al thinges and causes as wel spiritual as temporal be it man or woman or childe sucking at the Nourses breste We condemne your negatiue Diuinitie which denieth mannes freewil merites of good workes done in grace Prayers made to our blessed lady the Apostles Martyrs and other Saintes to be intercessours for vs to God Prayers for the dead We deteste your wicked and incestuous mariages of Priestes Monkes Friers and Nonnes and of al such as haue made solemne vowe to liue without the vse of wedlocke We deteste your impietie in that ye refuse to adore and doo godly honour to the body and bloude of your Creator in the Sacrament of the Aulter We detest your pulling downe of Aulters your robbing of Churches your schismes and heresies and rebellion against your lawful Princes we detest your prophane contempte of al good religion and godlynes we detest your wickednes we detest you As for you M. Iewel I pray God to touche your harte so as you may be induced rather with some shame of the worlde to recant your heresies and repent to saue your soule then with desperat continuing in that you haue taken vppon you by your foolish and arrogant Chalenge to keepe the vaine estimation of deceiued men and finally to lose your foule for euer The .12 Diuision The Ansvver LEauing no smal number of places that might be recited out of diuerse other Doctours I wil bring two of two woorthy Bishops one of Chrysostom the other of S. Ambrose confirming this Trueth S. Chrysostomes woordes be these Chrysosto in epist. ad Heb. homi 17. Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod nos facimus in commemorationem fit eius quod factum est Hoc enim facite inquit in mei commemorationem He is our Bishop that hath offered vp the Hoste whiche cleanseth vs. The same doo we offer also nowe whiche though it were then offered yet can not be consumed But this that we doo is done in Remembraunce of that whiche is done For doo ye this saith he in my Remembraunce S. Ambrose saith thus Ambros. In Psal. 38. Vidimus Principem Sacerdotum ad nos venientem vidimus audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium etsi infirmi merito tamen honorabiles Sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur We haue seene the Prince of Priestes come to vs we haue seene and hearde him offer for vs his Bloude Let vs that be Priestes folow him as we may that we may offer Sacrifice for the people being though weake in merite yet honourable for the Sacrifice Because al be it Christe be not seene to offer yet he is offered in earth when the Body of Christe is offered Of these our Lordes woordes which is geuen for you and which is shedde for you and for many here S. Ambrose exhorteth the Priestes to offer the Body and Bloud of Christe for the people and willeth them to be more regarded then cōmonly they be now a daies for this Sacrifice sake though otherwise they be of lesse desert Iewel This allegation argueth no greate abundance of stoare For Chrysostome in these vvoordes bothe openeth him selfe and shevveth in vvhat sense other Ancient Fathers vsed this vvorde Sacrifice and also vtterly ouerthrovveth M. Hardinges vvhole purpose touching the same For as he saithe wee offer vp the same Sacrifice that Christe offered so in most plaine vvise and by sundrie vvordes he remooueth al doubte and declareth in vvhat sorte and meaning vvee offer it He saithe not as M. Hardinge saithe wee offer vp the Sōne of God vnto his Father and that verily and in deede but contrary vvise thus he saithe Chrysost. in Epist. ad Hebr. Hom. 17. Offerimus quidem sed ad Recordationem facientes Mortis eius Hoc Sacrificium Exemplarillius est Hoc quod nos facimus in commemorationem fit eius quod factum est Id ipsum semper offerimus Magis autem Recordationem Sacrificij operamur VVe offer in deede but in remembrance of his Death This Sacrifice is an Examlpe of that Sacrifice This that we doo is donne in remembrannce of that that was done VVee offer vp the same that Christe offered Or rather wee worcke the Remembrance of that Sacrifice Thus vvee offer vp Christe That is to say an
in what other sense can it be true but bicause thereby as by a soueraigne meane appointed by Christe some particular effecte of that general and infinite saluation and reparation made vpon the Crosse is applied vnto our sicke and much decayed soules And thus it is declared although not so largely as the worthinesse of the mater requireth how the Sacrifice of the Aulter is auaialeble and requisite although the Sacrifice made vpon the Crosse remaine stil in ful force effectual and perfite and endure for euer Iewel But M. Harding condemneth vs al for Foolishe and VVicked people For Foolishe I knovv not vvhy Neither is it thought a vvise-mannes parte either greatly to mislike other mennes vvittes or ouermuche to like his ovvne Hovv be it vvho so speaketh as neuer vvise-man spake and yet him selfe vnderstandeth not vvhat he speaketh as in this case it is thought M. Harding doth hath no greate cause in this behalfe to charge others vvith folie Harding M. Iewel is much offended for that I said our aduersaries no lesse foolishly then wickedly skoffe at vs us though when we celebrate the vnbloudy Sacrifice we sacrificed Christe againe so as he was sacrificed vpon the Crosse. But why should you herewith be offended good sir Is it not a foolish thing to tel vs as ye do that we shed the bloud of Christe and doo such violence vnto him at the Aulter as the Souldiours did at the Crosse Though ye be so malicious as to speake it yet is there any man so simple as to beleeue it Who thus speaketh I trowe he speaketh as foolishly as he that goeth about to make one beleeue the Moone is made of greene cheese As that is a foolish persuasion so is this nolesse foolish but more malicious This notwithstanking why I should cal them foolish M. Iewel seeth no cause And no maruel For a rare thing it is to heare of a foole that wil acknowledge him selfe to be a foole or to doo foolishly How be it wheras M. Iewel and his Companions do cal in question and disputation whether many thinges as wel touching this vnbloudy Oblation of the Churche as other pointes be to be done of our parte which though not expressely written yet deliuered from hand to hand be obserued through out the whole worlde and therefore are presupposed to be reteined as commended and decreed either by the Apostles them selues or by General Councels whose auctoritie in the Churche is most holesome August ad IanuariuÌ„ Epist. 118. for this cause Saint Augustine condemneth them not of bare folie but of most insolent madnes Thus to doo is a point insolentissimae insaniae of most insolent madnes saith he If then this be S. Augustines verdite of them for doubting and reasoning of such things that be not expressely written in the Scripture but be receiued by custome by what name deserueth M. Iewel to be called who flatly denieth and with tongue penne and outwarde force of punishmentes withstandeth the Sacrifice of the Churche offered and instituted by Christe described in the Gospel Math. 26. auouched of the olde learned Fathers frequented Luc. 22. through out the whole Catholike Church of al ages 1 Cor. 11. and countries Neither hath M. Iewel sufficient reason to conclude that either I ouermuch like myne owne witte or mislike his witte and his felowes bicause I said they skossed foolishly and wickedly at vs touching this point He and they may haue witte ynough and yet for lacke of grace doo ful foolishly Esai 6. We reade in the Scriptures of some who haue eyes Math. 13. yet see not eares yet heare not hartes yet vnderstand not So there be that haue witte yet many times do not wisely but so as it may be said of them that fooles haue it in keeping You haue witte ynough M. Iewel I denie not ne enuye not the praise of it would God a good man had the occupying of it Whereas I charged our Aduersaries with folie and wickednesse in that they skoffe at vs as though we sacrificed Christe againe with violent drawing of bloude out of his body as he was sacrificed vpon the Crosse M. Iewel vnderstanding him selfe therein touched hath ful wisely put away from him the blemish of folie as now it is declared It remaineth he purge him selfe and his felowes of the crime of wickednesse The same now he goeth about to doo But how and with what reason it is worth the consideration Iewel Of the other side vvhat so euer Mortal man presumeth to offer vp Christe in Sacrifice and dareth to desire God the Father so fauourably to beholde his ovvne onely Sonne as in olde times he behelde the Oblation of Abel or of Melchisedek and is not afraide therevvith to beguile the simple and to mocke the vvorlde as M. Harding doth daily at his Masse he can not vvel excuse him selfe of open vvickednesse Harding To auoide the crime of wickednesse he againe falsly accuseth me and in my person the whole Catholique Churche of the same faulte as if a theefe being burthened with fellonie by some true man would thinke him selfe vnburthened of that infamie by charging the true man with thefte on the other side And what is this greate wickednesse that he layeth vnto our charge Forsooth bicause being mortal men we offer vp Christe in Sacrifice and dare to desire God the Father pronouncing the auncient Prayer of the Churche in the Canon of the Masse fauourably to beholde our oblation and to accepte it as he vouchesaued to accepte the giftes of Abel the Sacrifice of Abraham and that which Melchisedech offered For so we doo and not altogether as M. Iewel reporteth This is that whereof he saith we beguile the simple and mocke the worlde This is sufficiently answered before For vs to offer vp to God the body and bloude of Christe as executing thereby the plaine commaundement of Christe who at his laste Supper hauing consecrated his body and bloude said Luc. 22. Doo ye this is in my Remembrance is neither to beguile the simple nor to mocke the worlde If we did it not we should by not doing that we are commaunded to doo beguile the worlde and defraude Gods people of the most heauenly and pretious tresoure that our Lorde lefte vnto his Churche And as touching the Prayer we are taught to make vnto God A defence of the prayer vâ—sed to be said in the holy Canon of the Masse wherein we humbly besech him to accept our oblation of his Sonnes body and bloude as he accepted the sacrifices of Abel Abraham and Melchisedech therin is no doubte made but God the Father is best pleased with his onely and most dere Sonne Christe Iesus The feare of our on worthinesse moueth vs so to pray least that although the thing offered of it selfe be most acceptable yet the Father through our greuous synnes displeased with vs wil not admit and accept that most acceptable Sacrifice to our saluation but rather to our
special kings bearing rule not only ouer them selues yea though perhaps not ouer them selues sometimes which may be said for some parte of them but at the least ouer their Subiectes notwithstandinge that al the faithful people through Christ whose members thei are be made by Baptisme kinges ouer their own soules and bodies So there be special Priestes in the newe Testament called and appointed to that function albeit al Christians be spiritual Priestes as being the membres of the highest Priest Iesus Christe Here I thinke good to fore warne the Reader that bicause I am constrained by the Replie to make a distinction betwen these two termes Sacerdos and Presbyter Presbyter Sacerdos Priest Sacrificer by which the persons of the highest order in the Church be called and in our English tongue there want two distinct termes correspondent to them the name of Priest seruing to both as the common vse hath receiued I wil for a fewe leaues that my talke may be more distincte and better perceiued vse the terme Sacrificer for the Latine worde Sacerdos and the terme Priest for the worde Presbyter When therfore I shal name a Sacrificer that is to be vnderstanded which this worde Sacerdos signifieth and likewise Priest shal be that which is signified by the worde Presbyter Thus I require the vse of an vnwoont terme to be taken in good part for so good and profitable a cause After a fewe leaues I wil returne to the vse of the accustomed terme Priest whether the Latine where vnto it shal answer be Sacerdos or Presbyter And now to come againe froÌ„ wheÌ„ce I haue thus digressed If for the force of the former coÌ„parison M. Iewel wil coÌ„fesse that there be certaine special persons chosen and sent to beare in the congregatioÌ„ certaine offices which euery man vpon the coÌ„mission of their general Priesthod may not adueÌ„ture vpon without a special coÌ„mission and appointement and those persons be of the Fathers by an abuse of the worde called Sacerdotes Sacrificers wheras in deede and properly they are to be called Presbyteri Priestes Elders or Ministers to this I reply graunting and coÌ„fessing that such persons called to these special functions were at the beginning and may now also be called Priests aÌ„d Ministers That there be novve in the Churche vvho ought properly to be called Sacerdotes that is Sacrificers But I deny vtterly that the same may not ne ought not properly to be called Sacrificers Yea doubtlesse the name of a Sacrificer doth more aptly and properly agree vnto theÌ„ theÌ„ doth the terme Priest or Minister For of these termes the one rather declareth the age or auncient grauitie which is most seemely in these persons then expresseth their office The other through the largenes of the significatioÌ„ is such as may be applied as wel vnto Maiors of Cities and temporal Iudges ministring Iustice as vnto those persons that minister and dispeÌ„se the mysteries of God But the terme Sacrificer doth properly extend only to those who haue auctoritie to coÌ„secrat the Body and Bloud of Christ aÌ„d be by special vocatioÌ„ ministers and dispensers of most holy things which ministratioÌ„ aÌ„d dispeÌ„satioÌ„ is to be fouÌ„d in the Church only To him that perhaps wil reply VVhy S. Paule calleth them Priestes rather then Saâ—crificers and demaunde why then did S. Paule as it were of purpose shuÌ„ning the terme Sacrificer alwaies cal them Priestes or Ministers I answer S. Paule had iust cause so to doe The which cause learned men shewe to be for that in his time the olde Law and Priesthod of the same was yet amoÌ„g the Iewes fresh in estimatioÌ„ and stickte so in their coÌ„science as they could not vpon the soudaine be remoued from the obseruation of their accustomed ReligioÌ„ deliuered vnto them of God by Moyses his special prophete S. Paule therfore with other the first setters forth of Christes Law the Gospel preaching coÌ„tinually of the end of the old Law aÌ„d of the ceassing aÌ„d abrogatioÌ„ of the Sacrifices thought it coÌ„uenient for a time to forbeare the name of Sacrificer and to cal the spiritual officers by the name of Priests aÌ„d Ministers least the Iewes hearing the termes of their owne ReligioÌ„ might falsly suppose no differeÌ„ce or preemineÌ„ce to be betwen the office aÌ„d officers of the new and their ReligioÌ„ that is to say of the new and old TestameÌ„t And this warenesse of speaking coÌ„tinued vntil IerusaleÌ„ After the destruction of IerusaleÌ„ the olde terme Sacrificer vvas resumed and vsedâ— and the TeÌ„ple it self wher only their Sacrifices were to be made were destroyed at what time the kingdom Priesthode and rite of Sacrificing of the Iewes was quite ended and takeÌ„ away FroÌ„ theÌ„ce forth to this time the learned Fathers haue coÌ„moÌ„ly without feare or doubte resumed the termes of Priesthod and Sacrificers and applied theÌ„ to the spiritual ministerie administers of the Church This cause being knowen and wel weighed bewrayeth M. Iewels ignoraÌ„ce or folieâ— affirmiÌ„g the Fathers to haue vsed the termes Sacrifice Sacrificer aÌ„d Aulter for that the Iewes aÌ„d the GeÌ„tils eares were wel acquainted with these termes Where as contrary wise the first Preachers of Christian Religion absteined from those woordes bicause the same were vnto them vsual and familiar least by the vse of theÌ„ some errour or inconuenience might chaunce to growe Ansvvere to M. Ievvels authorities Now to answer the authorities first whereas Pachymeres is haled in whether he wil or no to be a witnesse in this wrong cause let it be considered how iniurious M. Iewel is in that he bindeth other men to Doctours and Councels of the first six hundred yeres after Christe only and here vseth him selfe the auctoritie of so late a writer as Pachymeres is And therefore sith that he hath first broken his owne Lawe and the bonde of the couenances we thinke it right he beare with vs if sometime we allege Doctours and Councels though some deale beneath the first sixe hundred yeres yet auncienter and of farre better auctoritie then Pachymeres a writer of Notes vpon S. Dionyse hath euer ben accompted of Next how proueth Pachymeres the purpose for which he is brought in Be it graunted that S. Dionyse writing to Sopater being a Priest calleth him a Sacrificer and that custome hath now obteined a Priest or Elder to be named a Sacrificer as Pachymeres saith what can be concluded of al this Wil it folow hereof that Sopater was no true Sacrificer but onely a figuratiue Sacrificer And that the name of a Priest doth more aptlye expresse the office of the stewardes of Gods Mysteries in the Churche then doth the terme Sacrificer Nothing lesse This is it only that wil folow that the dispensatours of those spiritual treasures were called by both the names of a Priest and of a Sacrificer euen from the beginning of the Churche a shorte time only excepted vntil the Iewish Synagogue was buried and almost forgotteÌ„ After which time the
so greuous mone were Innocentes then crye out hardely O M. Harding what reckening wil you yeelde when so much innocent bloude shal be required at your handes Vntil you prooue the Crowe is whit crye not so out vpon vs I pray you but geue vs leaue to thinke and say stil the Crowe is blacke If you haue no better proufes for your newe Doctrines then such idle exclamations and voide amplifications you may sit stil spare your paines in writing great bookes and without you repent wynne Hel at the ende with more ease Wel to procede further with you and to rippe vp this whole mater That which here you say of vs is either true or it is false If it be false we are cleared the shame is yours If it be true It was either lawfully done or vnlawfully If lawfully then are we not thus to be accused If vnlawfully it was the faulte of men it is not the fault of our doctrine Admit the doctrine of the Catholique Churche Lavves to punish heretikes by Death Henrici Quinti Anno. 2. whereof we treate and wherein iuste Lawes shal condemne vs let vs susteine the due punishment If you find fault with the Lawe that punisheth heretikes by death blame vs who made it not as ye knowe Blame King Henry the fifth a Prince of renoumed memorie Cod. de Haereticis Manichaeis li. 5 Cod. ne sanctum baptisma iteretur lib. 2. and al states of our Countrie assembled in Parlament in his time by whom this Lawe was enacted and established Blame Martianus Gratianus Honorius Theodosius and Valentinianus godly and famous Emperours who made the like Lawe blame Constantine the Great who so farre detested the heresie of the Arians that as Nicephorus writeth he commaunded al their bookes to be burnt and al them to be put to death that should be founde to haue any of those bookes in their custodie Nicephor Ecclesiast Histor. lib. 8. cap. 18. 25. Blame S. Augustine who praiseth Nabuchodonosor for that he made a decree of death against the blasphemers of God Which decree he calleth Piam laudabilem legem a godly and a laudable Lawe Blame King Henry the eight August ad Bonifaciū epist. 50. Contra literas Petilian lib. 2. cap. 92. et epist. 48 who as ye knowe made a Law for punishment of heretiques holding and mainteining false doctrine touching the six Articles To conclude Blame Beza and your great Rabbi Iohn Caluine him selfe who in printed bookes defende it to be lawful to put heretiques to death and at Geneua procured Michael Seruetus a Spaniard to be burnte for the Arians heresie Whereas you make al this greuous complainte against vs M. Ievvel vvould the Ciuile Magistrates iuste correction to be estemed the Catholik Clergies crueltie and burthen vs with crueltie remember M. Iewel what wrong you doo vs. For we were not they by whom your brethern were put to death We I say who are Clerkes and Ecclesiastical persons It was the Ciuile power the Prince I meane that executed the Lawe vpon them which is the common Lawe of al Christendome which Prince as S. Paul saith is the Minister of God to reuenge and punish the dooers of euil and beareth not the sworde without cause Rom. 13. The Churche as you knowe procedeth no further against heretikes then to excommunication The Gouernours whereof when they finde them desperate and incorrigible and wholly bent to peruerte others by right of Gods worde do pronounce Excommunication against them that the parte which is hole be preserued from infectiō If the Princes for the time being iudge such ennemies of the Faith vnworthy to liue in their realmes and dominions and thinke it a more mercie to drawe their sword of correction vpon them then to further increase of their owne dānation to suffer them to seduce others and to drawe multitudes of their people into the same pitte of perdition what cause haue ye why ye should so tragically crie out vpon vs therefore And to say somewhat for the Prince in this case Al good men I doubte not wil allow the saying of S. Augustine Aug. contra lit Petili lib. 2. cap. 67. Sicut est plerunque crudelis fallax adulatio sic semper misericors est iusta correptio As most commonly deceitful flatterie is cruel so alwaies iuste punishment is merciful Who euer was more charitable and more pitiful then Moyses In so much that praying to God to pardon the people for their heynous offence Exod. 32. Ibidem cap. 86. he said O Lorde either forgeue them this fault or if thou wilt not put me out of thy booke which thou hast written Was he then saith S. Augustine suddainly become cruel when comming downe from the hil he commaunded so many thousandes to be slaine Would God you M. Iewel and your felowes who repine so much at the due punishmentes of your lewde Brothers and Sisters would commende to your myndes the counsel that S. Augustine gaue to the Donatistes in his tyme August li. 3. ad epist. Parmen cap. 6. saying Prius quid faciant postea quid patiantur aduertant Let them consider first what they do and afterward what they suffer Deut. 13. The Law of God commaundeth him that bringeth the people by any persuasiō from God to the worship of false Goddes to be put to death Of the cause of this Law expressed in these wordes quiae locutus est vt vos auerteret à Domino Deo vestro bicause he hath spoken whereby to turne you from your Lorde God the mind of the lawemaker is to be vnderstanded And true it is they that teache heretical doctrine and expounde the Scriptures to an heretical and peruerse sense do leade men from the true worship of God and so do exhort them vnto the worship of false Gods For it foloweth necessarily that euery doctrine which speaketh of the worship of God if it be not of God it is of the Deuil And therfore he that receiueth it receiueth the Deuil and he that vseth persuasions to others that it be receiued leadeth and carieth them from God For S. Paule calleth the prohibition of meates 1. Tim. 4. and of Mariage Doctrinas Daemoniorum the doctrines of the Deuils VVhat is to be iudged of these Protestantes Martyrs Wheras as you wil nedes haue them to be called Martyrs Lib. 3 ad epistolam Parmeni cap. 6. and now be canonizate a Gods name by M. Foxe and set in a solemne Calender that holy daies and hye feastes be kept for them who cā otherwise do but laugh at you Augu. citatus in Beda liē Cyprian Aug. contra lit Petil lib. 2. cap. 83. Martyrē non facit poena fed causa It is not the paine that maketh a Martyr but the cause saith S. Augustine Remēber you not what he writeth of such companiōs It may serue very fitly for to be said vnto you Tota quaestio est saith he vtrum vos non malè
should be greatly a shamed For had I ben a stubborne and a farre gone heretique as in truth myne errour was humaine neuerthelesse in that case who so euer is amended by iudgement of S. Augustine his estimation thereby is nothing impaired For saith he Maioris ingenij est animosit at is flāmas consirēdo extīguere ◠falsitatis nebulas intelligēdo vitare It is a point of more witte to quenche the flames of stourdinesse by confessing errour then to auoide the clowdes of falshod by vnderstāding as much to say by shift of witte to escape He is a Renegate Vvho is a Renegate that forsaketh God and his truth and wilfully departeth from the Churche not he that leaueth errour and commeth vnto Gods truth and reposeth him selfe in the lappe of the Catholik Church I wil not folow you here M. Iewel and by casting durte as it were vppon your coate againe defile my handes If I had desire to prooue the name of a Renegate to apperteine by right vnto you it were soone done Your owne open and vnforced subscription at Oxford to this very Article whereof now I treate and to sundry others which now you impugne◠must be an euerlasting testimonie against you The married and vnmarried yonge and olde boyes and Maides and the rest that you recken vp in your long rolle we haue not slaine I tel you once againe as maliciously you charge vs We I meane that are of the Clergie against whom specially you vtter your spite It was the Prince that cōmaunded according to the auncient Lawes of al Christendom iustice to be executed vpon them for that they beside robberies Sacrilege treason rebellion and other heinous crimes cōmitted by the more parte of them not only resisted the truth despised Christian religion contemned the holy Sacramentes and were open blasphemers of God but also did what in their power was stirre others to like wickednes Neither were boyes slaine as you say Iustice was with more equitie and moderatiō executed vpon the blasphemous and traiterous offenders of al sortes then their horrible crimes deserued Among them that suffered death there were no boyes As they were olde in malice so were they not boyes in yeres Bishops and Archbishops you put in your reckening to aggrauate the mater Cranmare the Archebishop of Cantorburie Archebishop there was but one yourselfe doo knowe But ô Lorde what an Archebisshop The See of Cantorbury had neuer any such sithens the English natiō receiued the Faith in S. Gregories time If he had ben either good in life or constant in Faith or true of promise made by solemne Othe to the See Apostolike he had neuer yeelded him selfe to be made an instrument of so many and so great euils but with Bishoply auctoritie grauitie and constancie would haue withdrawen the Prince and his ambitious Ministers frō their vnlawful lustes and wicked attemptes Of this Archebishop ye haue litle cause to crake As for wordly dignities sake once he forsooke his olde Catholique Faith and fel to professe your newe Gospelling Faith So assoone as he had lost his dignities for life to be graunted him he was content to forsake your new faith And in witnesse therof with his owne hand he subscribed to a great number of Billes conteining the confession of the Catholike faith Crāmares subscriptions At length when he sawe that for his desertes he should needes dye for anger he defied Catholique faith Churche and al and like a dogge returned to his vomite so litle grace had the manifolde wickednes of his former life deserued Some were scourged with Roddes Scourgīg vvith roddes an olde punishmēt vsed of Bishops you say Whether this be true or no I know not The same is a meete punishmēt for boyes Neither is it altogether a strange and an vnwount thing a Bishop to vse such manner of correction For S. Augustine in an epistle to a noble man called Marcellinus speaking of scourging with Roddes faith Qui modus coertionis à Magistris artiū liberalium August epist. 159. ab ipsis parentibus saepè etiam in iudicijs solet ab Episcopis haberi that it was a manner of correction vsed of Schoolemasters and Parentes and also oftentimes of Bisshoppes in iudgementes Some you say had burning torches set to their handes We wil beleue it when we vnderstād it was so Some had their tonges cut out of their head If we denie it by what meanes can you prooue it Though the same be cōmonly done in Fraunce towardes heretiques that wil not recant to thintent they be not heard to blaspheme as in Spaine they put a Gagge in their mouthes for the same purpose Cutting out of heretiques tongues an old punishmēt Nicephor lib. 17. c. 2 yet in England it hath not ben vsed And if any had his tongue cut out as you reporte it was not done without example of antiquitie For so did Iustinian the Emperour cut out by the roote the tongue of an heretique named Seuerus Bishop of Antioche Better it were that both tongue and harte were cut out then that God should be blasphemed Some were hanged True it is but remember you wherefore Verily either for thefte or robberie or for murder or for sacriledge or for treason and rebellion VViat Headded Some were beheadded I graunte as Wiate and some others that for Treason had by Lawe deserued that death at the Princes handes But how many thorough great Clemencie escaped with their heades who had loste them if mercie had not tempered the rigour of Iustice But some were burnt to Asshes And that iustly by the auncient Lawes of al Christian Realmes Why might not Queene Mary doo in that case as other Kinges and Princes doo in their Dominions and as your Master Iohn Caluine him selfe did to Seruerus the heretike at Geneua Yea The fable of the woman of Garnsey burnt for heresie vvith a childe in her belly but a poore Innocent Babe falling from the mothers wombe was taken and throwen cruelly into the Fier What if it were denied you that euer any such thing was done Let vs heare how you are hable to prooue it O say you it must needes be true For we finde it so written by M. Iohn Foxe in his great booke of Actes and Monumentes Why Sir dare you so constantly auouche this facte onely vppon the reporte of Foxe As though he had not tolde vs in his false Martyrologe a thousand mo lyes then this I pitie you M. Iewel that craking so muche of antiquitie and appealing continually to the Fathers of the six hundred yeres you are now driuen to stay your credite vppon Foxe who hath into that Huge volume infarced lyes moe in number and notabler for vanitie then euer were raked together into any one heape or booke This fable by report of Foxe vvas founde not certaine but probable Wel if al were false that here you tel then haue you loste a ioily tale Foxe him selfe reporteth when
of thinges to come August in Psal. 80. The redde Sea is consecrate in the bloude of our Lorde faith S. Augustin Againe Baptisme saith he is redde being consecrate in the bloude of Christe August in Ioan. Tract 11. The meaning hereof is As our sinnes be taken away and cleansed in baptisme taking vertue and effect of the bloud of Christ through faith So to the Iewes was forefigured the bloude of Christe in the redde Sea Baptisme is redde with the bloude of Christe and is consecrate by the same Thus it is said bicause it is ordeined by Christe to be a meane whereby the effecte and merite of his bloud is through â—aith imparted into vs. This much weighed and considered it may soone to any man appeare how litle reliefe M. Iewel shal finde in these pharses The .14 Diuision The Ansvver OF al other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paule alleged out of the Psalme Oecumen in Epist. ad Heb. cap. 5. Psal. 119. Tu es Sacerdos in aeternum secundùm Ordinem Melchisedech Thou arte a Priest for euer after the order of Melchisedek His wordes be these Significat sermo quod non solùm Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verùm etiam qui ab ipso fungentur Sacerdotio quorum Deus Pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel à Deo facta est Oblatio Hostia dixisset in aeternum sed respiciens ad praesentes Sacrificos per quos medios Christus sacrificat sacrificatur qui etiam in Mystica Coena modum illis tradidit huiusmodi Sacrificij The meaninge of this place is saithe he that not onely Christe offered an Vnblouddy Sacrifice for he offered his owne Bodie but also that they which after him shal doo the office of a Priest whose Bishop he vouchesaueth to be shal offer without shedding of Bloud For that signifieth the worde For euer For coÌ„cerning that Oblation and Sacrifice which was once made by God he would neuer saye In aeternum for euer But he saide so hauing an eye to those Priestes that be nowe by the mediation of whom Christe sacrificeth and is sacrificed who also in his Mystical Supper taught by tradition the manner of suche a Sacrifice Concerning the Prophecie of Malachie for proufe of this Oblation though the place of Irenaeus aboue recited may stande in steede of many auctorities yet I wil not let to rehearse the sayinges of a Father or two for confirmation of this Article Chrysostome saith very plainely In omni loco Sacrificium offertur nomini meo In Psal. 95. SacrificiuÌ„ purum Vide quà m luculenter quámque dilucidè Mysticam interpretatus est Mensam quae est Incruenta hostia In euery place a Sacrifice shal be offered to my name and that a pure Sacrifice See how plainely and clearely he interpreted the Mystical Table which is the Vnbloudy Sacrifice Iewel Here mighte I iustly take exception against this Doctour as findinge him vvithout the compasse of the firste sixe hundred yeeres Hovv be it He saithe not That the Prieste hath power or Authoritie to Sacrifice the Sonne of God nor seemeth any vvaie to fauer M. Hardinges purpose Therefore vve shal not neede to touche his credite Harding In this Diuision M. Iewel you set forth as it were in a moustre a number of authorities and not one to the purpose Yet fewe thinges excepted you tel vs litle here that you haue not tolde vs before One apte and plaine testimonie would haue holpen your cause more then al this impertinent and confuse number It is not harde for one that is furnished with stoare of Notebookes of common places as you are to fil the paper with heapes of allegations This kinde of writing as to the ignorant it maketh a false shewe of stoare of learning so to the learned bringeth assured euidence of lacke bothe of truth and iudgement You are much beholding to your Phrases and metaphorical speaches For in them at least as in a smooddering smoke you trust to conuey your selfe away that the weakenesse of your parte appeare not openly as it should if you would directly answer to the pointes wherewith the truth of our syde is confirmed By this you shewe your selfe to be mynded not to yeelde and to subscribe according to your promise what so euer and how muche so euer be proued against you Concering Oecumenius in my Answer alleged Oecumenius you might iustly take exception against him you say for that he falleth without the compasse of the first six hundered yeres As though an Author allowed by the best learned of the Churche for the speace of an vnknowen time should be of lesse credite then an other that wrote one hundred yeres before him As though also after the first six hundred yeres the holy Ghoste forsooke the Churche and therefore least it vnfurnished of good and learned teachers Of what age he was I trowe it is not certainely knowen but that he is of great antiquitie it is certaine Neither can ye refuse him for a Papist bicause he was of the Greke Churche which your selfe haue cleared of Papistrie Wel touching his credite forasmuch as vpon a braue shewe of a confidence in your cause you are so good Mayster vnto him as not to take exception against him we take that ye geue Let it then stand for good and allowed as in deede M. Ievvel speaketh directly against his ovvn knovvledge touching Oecumenius there is no cause but so it should Bicause you pretend in worde knowing the contrary in harte that this testimonie of Oecumenius maketh no proufe for the Sacrifice against your Chalenge whether it be so or no let it he briefly examined First saith he not that Christe him selfe offered an vnbloudy Sacrifice By the epipheton Vnbloudy added to Sacrifice is it not manifest that this Sacrifice was distincte and diuers from the Sacrifice that he made vpon the Crosse which was bloudy Nexte least any man might happen to doubte what the substance was which was offered vnbloudily by Christe doth not this Author declare it by his plaine Parenthesis saying for he offered his owne body That Christ offered his ovvne body vnblouddily Is it not cleare then that Christes body was the substance which he offered vnbloudily Note then good Reader that the substance which was offered bloudily vpon the Crosse and vnbloudily at the Supper for that was the time when the vnbloudy Sacrifice was made by this testimonie is al one to wit the body of Christe the body of Christe I say and not onely thankes geuing praises and remembrance of his Death whereunto onely you M. Iewel would draw it Thus it is euident that Christe him selfe offered to his Father not onely a bloudy but also an vnbloudy Sacrifice Let vs see whether by Oecumenius it may appeare
Dei S. Augustine falsified by M. Ievv is falsified by casting vnto it this Pronoune hoc this Whereby M. Iewel deceiueth the vnlearned Reader and such as doo not examine his allegations causing them to thinke that S. Augustine spake specially of the Sacrifice of the body and bloude of Christe whereof now we treate whereas he spake in that place of the Sacrifices of the olde lawe in which brute beastes were slaine Albeit true it is generally that visible Sacrifice is a Sacrament that is to say a holy signe of inuisible Sacrifice If of this place of S. Augustine M. Iewel wil thus frame an Argument against the real Sacrifice of the Churche August de ciuita Dei li. 10. c. 5. The external and visible Sacrifice of the Churche is a Sacrament that is a signe of the inuisible Sacrifice Ergo it is not a true and real Sacrifice The Argument is to be denied For by like reason he should proue that al the Sacrifices of the olde lawe were no Sacrifices at al bicause they were as S. Augustine in the place before mencioned saith Sacramentes and signes of internal inuisible and spiritual Sacrifices Sacrifice of tvvo sortes invvard ād outvvard The .7 authoritie is with other wordes reported then S. Augustine wrote Wherein was false meaning The same helpeth his cause nothing at al. For Answer this muche may be said We are taught by S. Augustine in that place that Sacrifice is of two sortes the one in the reputation of man August de ciuita Dei li. 10. c. 5. the other in the sight of God whiche in comparison of that other he calleth verum Sacrificium true Sacrifice Whereas it is written saith he I had rather haue mercie then Sacrifice none other thing is to be vnderstanded Osee. 6. but that Sacrifice is preferred before Sacrifice in asmuche as that which of men is called Sacrifice is a signe of true Sacrifice And as for mercie it is a true Sacrifice Of al this nothing can be concluded but that an outward Sacrifice is a signe and token of an inward Sacrifice Whereby it is euident that one and the same thing is a Sacrifice and the signe of a Sacrifice Wherefore of the affirmation of a signe or token by good Argument the Denial of the thing can not be inferred Al M. Ievvels Arguments faile for lacke of good logique for stil he inferreth the denial of one truth of thaffirmatiō of an other truth Whereas then M. Iewel impugneth the Sacrifice with this common Argument The Sacrifice of the Churche is a similitude a likenes an Image a remembrance a Sacrament of remembrance a signe a token of a Sacrifice and a figure or a sampler of great Mysteries as S. Nazianzen calleth it Ergo it is not a true Sacrifice we tel him his cause must needes haue a fall for lacke of a good Argument and we counsel him to go to schoole againe to learne better Logique How be it more profitable it were for him to learne better Diuinite By an example it may be made manifest how it is both a memorie and neuerthelesse the thing it selfe Paulus Aemylius that noble man of Rome and C. Iulius Caesar and many other noble Romains after they had acheued great victories in warre and conquestes were receiued into the Citie of Rome with Triumphe Euery triumphe was a memorie and solemne celebration of the memorie of victories by them obteined and for memories sake of worthy and famous deedes eche Triumphe was kept Now what a folish Argument were this if one had then said This triumphe is celebrated and kepte in memorie of the great Conquest and of the Conquerour Ergo the Conquerour him selfe is not present For at suche Triumphes the Conquerours were present riding most gloriously in their chariotes And euery one at suche a solemnitie was bothe the Conquerour him selfe and was there in memorie of him selfe hauing done the worthy Actes for which he deserued the honour of a Triumph So in this Mysterie the memorie of Christes Passion and Death is celebrated and Christe him selfe neuerthelesse is present and by the Prieste offered vp to his Father Alleging the authoritie of S. Gregorie Nazianzen Gregorie Nazianzen falsified by M. Ievv calling the blessed Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paterne or sampler of great Mysteries he hath done very falsly in that he leaueth out of the sentence those other wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asmuche to say the external Sacrifice for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be vnderstanded Of which wordes it foloweth necessarily that it is a real and true Sacrifice It is a signe he regardeth not so muche the truth as he seeketh how by some crafte or shifte he may make an apparēt defence of his vaine Chalenge Last of al the place of S. Hierome semeth to haue ben thrust in to make vp the number and increase the heape How it relieueth his side I see not onlesse he wil beare men in hande that the Sacrifice of Praises and thankesgeuing must in any wise exclude the Sacrifice of the body and bloude of Christe Which thing when he shal make men beleeue then and not elles may this place of S. Hierome serue his purpose Hitherto he hath said litle to any purpose Now commeth he in with newe Diuinitie and vttereth plaine heresie Iewel Neither hath God appointed any certaine order of outvvarde Priesthode to make this Sacrifice Euery Faitheful Christian man hath Authoritie to offer vp and to make the same Hovve be it this I meane not of the Ministration of the holy Sacraments vvhiche onely perteineth vnto the Minister but onely of the Oblation and makinge of this Spiritual Sacrifice Cypria De vnctione Chrsyma Thus muche I saie least any man either of malice take occasion or of ignorance be deceiued S. Cyprian saithe Omnes qui à Christi nomine dicuntur Christiani offerunt Deo Quotidianum Sacrificium ordinati à Deo Sanctimoniae Sacerdotes Al Orig. in Leuit hom 9 1. Pet. 2. that of Christe be called Christians offer vp vnto God the daily Sacrifice being ordeined of God Priestes of holines Origen saithe Omnes quicunque caet Al that are bathed with the holy ointement August in Expositiōe inchoata ad Rom. Ambros. in 1. Cor. 11. Chrysost. ī 2. Corint Homi. 18. are made Priestes euen as Peter saithe vnto the whole Churche yowe are the Chosen Stocke and kingely Priesthode S. Augustine saithe Holocaustum Dominicae Passionis offert quisque pro peccatis suis Euery man offereth vp the Sacrifice of our Lordes Passion for his owne sinnes S. Ambrose saithe Inuicem expectate vt multorum Oblatio simul celebretur VVaite ye one for an other that the Sacrifice of many maie be offered togeather S. Chrysostome saithe In Mysterijs nihil differt Sacerdos à Subdito In the holy Mysteries the Ministration onely excepted the Priest differeth nothing from the People It appeareth by these Ancient Learned Fathers that euery