the Canons of Auncient Councels But as I doe grauÌ„t vnto you that the Councel of Laâ—dicea hath that such only bookes as are of the old new TestameÌ„t should be readen in the Church so that y â— like also is declared as you boldly say in the Councel of Carthage it is so manifestly vntrue y â— it may not be suffered For these are the verie wordes of the Councel Item placuit vt praeter Scripturas Canonicas â—ihil in Ecclesia legatur sub nomine Diuinarum Scripturarum that is Vve like it also that nothing besides the Canonical Scriptures be readen in the Church in the name of the Diuine Scriptures The Councel therefore forbiddeth not other things bysides the Canonical scriptures to be readen in the Church but it prouideth that nothing be readen there as in the name of Scripture which is not true Scripture in dede And this appeereth most euidently by other wordes which folowe in the selfe same Canon where it is sayed Liceat etiam legi Passiones Martyrum Cum Anniuersarij eoruÌ„ celebrantur Be it lauful also to haue the Passions of Martyrs readen vvhen their yerely Daies are celebrated and kept holy By this it is most euident that other thinges bysydes the Canonicall Scriptures as the Passions of Martyrs such vndoutedly as we haue for a great part in the Legends of the Church were permitted to be readen in the publike Seruice And that M. Iewels comparison that the Lessons then read in y â— Church were taken out of y â— holy Bible ONLY as he meneth as it is now vsed in the church of England hath no agreablenes and Proportion For whâ—t one Martyr is there in al the whole booke of the Common praier of England S. Sâ—euen only excepted which hath any Festiual day appointed out for him or any storie of his Passion declared But like perfite Diuines you wil no other thing but Scripture onely readen in your Churches in which pointe you would be seene to follow the Councel of Carthage You deceaue the people by your glorious lying The Counâ—â—l of Carthage as you perceiue by the wordes which I haue alleged alloweth not onely Caâ—onical Scriptures but Martyrs Passions also to be Readen in the Church Why say you then so impudentlie that it it was there Decreed that nothing should be read y â— Church vnto the People sauing onely the Canonical Scriptures I aske of you also where the Passions â—f those Martyrs are which at the beginninge had their Holidaies in the Churche And should to this daie haue them if as you doe chalenge it you were of the holie and Catholike Church S. Clement Cornelius Cyprian â—istus Lawrence Uincent Sebastiane and other whom the whole world honoreth what solemme Feastes haue you of them or what Lessons and Homilies are Readen in your Churches of their Passions Were there no Martyrs in the world after the Apostles were once departed this lyfe Or know you any more excellent than these whome I haue named Or haue you no mynde or affection to any of them Or haue you spied a Canon in the Councel of Carthage that nothing but Canonical Scriptures shal be readen in the Church And could you noâ— see the plaine Exception which is straite waies in the same Canon made against it that notwithstanding the former wordes the passions of martyrs should be readeÌ„ in the Church when their yerelie daies are celebrated But of the beggarlines of this new Religion â–ª and how it is altogether dâ—stituted of Martyrs Confessors â–ª Uirgiâ—s of all kinde of Sainctes it is to be spoken at more leasure in the meane tyme this I leaâ—â— most euidentlie proued thâ—â— M. Iewel hath abused Councels How M. Iewel hath abused the Decrees of the Canon Lawe THere is smal hope that he whiche dareth wrest Beliâ— and Peruerte Councels wil spare to vse al Losenesse and Libertie in squaring oâ— Decrees and Decretals to his purpose And manie will thinke on the other side that M. Iewel is so honest and good of nature that he would not no noâ— of the diuell himselfe if he might winne â—ny thing by lying and muchlesse in the cause of God his true Religion reporte any thing of any man that euer yet wrote otherwyse ther â–ª the Trueth is and the wordes of the Author Examples then muste confirme my obiection emonge which this is one Fabianus sâ—â—â—th M. Iewel Bishop of Rome hath plainely decreed that the people should recâ—aue the Communion euery sondaie His wordes be plaine Decâ—rnimus c. We decree that euery sondaâ— the Oblation of the Aultare be made of al men and women both of bread and wine True it is that Fabianus willed such Oblations of bread and wine to be made and them to this end 〈◊〉 à peccatoruÌ„ suorum â—ascibus liberentur that the people might be deliuered of the burden of their sinnes But offering euerie Sonday and Receiuing euerie Sondaie are two thinges To prouide that the people should Offer Bread and Wine euerie Sondaie it was necessary because that is the proper mater of which the Sacrament of the Aultare is made and because the Clergie also liued then of the offerings of the people But to decree that al men and women should Receiue euâ—rie Sonday it is altogether vnreasonable that it should haue ben Fabianus mynde For in the verie same place there is an other Decree of his that men should Communicate thrise at the least if no oftener in a yere that is At Easier â—ittesoâ—â—ide and Chrisimasse except perchaunce some man be letted by anie kind of the grevous crimeâ— If then â—e required no more but that the people should Receaue thrise a yere how is it possible that by this decree of which M. Iewel speaketh and in which there is no mâ—ntion of the peoples receauing â—ut of their Offering only of Bread and Wine any charge should be laied vppon al men and womens consciencies to Receaue euery Sondaie Ye might as wel conclude that in euery parish of England thâ—re was some one or other of the laie people that Receaued alwaies on Sondaie in one kinde at the leaste with the Priest because an holy loafe as we cal it was Offered euery Sondaie But consider yet further Indifferent Reader how finely and properly M. Iewel gathereth Argumentes out of Auncient Popes decrees He noteth out of the foresaied wordes not only that men and women Receaued euery Sondaie but also that they Offered bread and Wine euery Sondaie according to the Order of Melchisedech By which accompte so manie Priestes and Sacrificers were in the Church as were men and women that offered bread and wine Yea not only men and women that are of perfitte discreation but all the boâ—es and wenches of the Parishe may with litle charges be quickly within orders For as M. Iewel compteth there is no more in it but to Offer bread and wine to the Aultare and straitewaies al that doe so are
to haue that bâ—ougâ—t oâ—t of any Olde Catholique Doctour or Father â–ª or any Olde General Councel c What other thing is this but a Mountebankes Preface to commend his wares vnto the Audience As if he should say in plainer woordes 〈◊〉 to them 〈◊〉 beloued in the Lorde you mâ—y tâ—ke me perchaunce for a Benchwhistâ—er or a man of litle knowledge and practise and altogeather vnhable to reproue the General and Catholique Doctrine of the whole world and to draw you from those Maisters and Teachers which alwaies hitherto ye haue ben ruled â—y But I shal tel you deere brethren I haue seene and readen as much as any man yea as all the learned men aliue I haue trauailed vnto the very Primitiue Church it selfe I haue bene conuersant with Old Catholike Doctors and Fathers and old General Councels As for these Priests Cardinals and Popes whom you folowe they bring nothing but Conclusions of Scholemen and deuises of Later Doctours and Ceremonies of their owne making c. But I will bring you no other thing but that which is Auncient I wil bring you back to the Institution of Christ himself You shal haue al things ministred vnto you as they were in the time of the Apostles You shal heare God himself speake vnto you The Priestes shall robbe you no more of halfe the Sacrament You shall knowe what you heare readden in the Church Ye shal haue no Supremacie of Pope no Real Presence of Christs body in the Sacrament Ye shal be brought to Old Customes which y e Councel of Nice would haue to preuaile And Tertullian shal teach you how that is true that was first ordeined And as I saied before so say I now againe If any man aliue be hable to reproue me I will become his obedient Scholer But I know there is not one that is able to doâ— it and because I know it therefore I speake it So beginneth the Mountebanke But in further processe he is proued to be so vaine in Craking So crafty in Shifting So demure in CouÌ„terseiting So false in Affirming So desperate in Abusing of his Aduersarie of old Councels and Doctours yea and of new also that it is perceiued wel inough euen of them that say God saue you my Lorde vnto him that al is not so as he saith Neuerthelesse they haue a good sporte to see the prety Shiftes and Defenses and Scapes that the Mountebanke canne make And though it be euident that he liâ—â—h yet they thinke not these maters to be so great or necessary but men may suffer them wel inough to be mainteined how so euer it be as long as neyther Trade of Merchaundise nor Study of Temporal Law nor Pastime abrode nor Pleasure at home is hindered by it For like as we may vnderstand by the maâ—ket folkes how the market goeth So when it is in sight that in Countries and Cities of greatest policy priuate mens goodes are not without punishment touched but the Common Churches of the whole Countrie are openly spoyled And when Papistes are neither suffred to speak â–ª nor to go abrode but Caluinistes Lutherans and Anabaptistes are not only suffred to speake but to speake one against the other And in one Citie or Countrie to set furâ—h and maintaine contrary Doctrines it is easy to perceiue that The vvisedome of God is but folly emong men And that al is for Policie and nothing for Religion and that men haue so forsaken the old Faith that they are not sâ—ttled in any new And that Faith in deede is almost extinguished by to much folowing of Carnal Reason and that Reason in thousandes is vtterly blinded because thei haue put from them the Obedience vnto Faith Yet this Corruption notwithâ—tanding I haue taken some paines in â—erswading with thee Indifferent reader to BEVVARE of M. Iewel Fearng in deede least to many be so in Indifferent that they passe not whether he say true or false And praying to God that they may haue A desire to know the Trueth which as yet care not for it and that other may haue a constancie to confesse the Truth when they know it And that the rest condemne not the the Truth before they know it Farevvel From Louane Quaâ—doquidem liber hic tertius contra M. Ievvellum à viris Linguae Anglicanae Sacrae Theologiae eruditissimis probatus est iudico eum tutô posse distrahi euâ—lgari Ità testor Cunerus Petri Pastor S. Petri. Louanij 3. Nouemb. 1566 ¶ Faultes escaped in the Printing Folio Page Line Fault Correction 6. 2. 1. Latines Laâ—enesse 40. 2. 12. ye he 47. 1. 6. Degrees Decrees 63. 1. 13. Dionysi of Dionysius 63. 2. 19. them then 80. 2. 2. tel lyes to tel lies 118. 2. 14. CoÌ„staÌ„â—in Constantius 141. 2. 4. y â— visible that a visible 142. 2. 15. he coÌ„clu he were conclu 160. 2. 3. primitiue Primate 181. 2. 16. the coÌ„munioÌ„ praier the Lordes prayer 191. 1. 3. peple vn peple might vn 195. 1. 7. of old Fa. of the old Fa. 197. 1. 14. ValeÌ„tians Valentinians 206. 1. 18. Suprem Preeminence 216. 2. 27. y â— it were that if it were 217. 2. 4. ar bound are not bound Ibid.  24. How say How sayed 221. 2. 10. yet if yet it 225. 2. 11. can say can truly say 230. 2. 8. gather easily gather 234. 2. 16. Trick or two Tricke or Toy In the Margent 172. 1. for is for there is 228. 1. Iew. 21. Ioan. 21. IbideÌ„  taken out of taken of The Third Booke of BEWARE OF M. Iewel IT may seeme by my Two former Bookes y â— I haue detected as great Sophistrie Brauerie Insinceritie of M. Iewels as any man lightly that hath but worldly regarde of his Trueth and Honestie may coulourably venter to practise But in comparison of that which I haue further to obiect the forsaid behauiours may seme to be perdonable For D. Harding is but one man and the same not knowen to the whole worlde and much lesse honoured of the whole He is also his Aduersary and M. Iewel taketh him selfe to be in no point perchaunse of lesse worthinesse And if in some one or two D. Harding farre passâ—th him yet in many moe on the other side he thinketh him selfe to be better And therefore when he doth handle him at his pleasure belye him Contemne him Mocke him and Tosse him without doubting or blusshing although it be very il done yet it is not exceeding il But to despise men without al doubt worthy notable To set light by them whom the whole world hath reuereÌ„ced To interprete Lawes and Canons after his own liking To disanul general couÌ„cels To corrupt Auncient Fathers To set them vp to pul them doune againe To bring them in to thrust them againe out To binde men to the Authoritie of the first six hundred yeares To appeale to the Primitiue Church only in his own cause and to drawe his Aduersarie vnto any State of Churche
Decree sâ—â—aitwaies it is blasphemie against the holy ghost to breake any of the holy Canons Such Hypocrits and wranglers and braggers Gospellers by whose meanes new Contentious and troubles are reised aâ—d coÌ„tinued in y â— world it is pitie to speake the least y â— euer they were admitted before thei were examined or that now stil they shoulde be credited aâ—â—er that they be detected How M â–ª Iewel allegeth to smal purposes such Authorities of Fathers as do plainly coÌ„found y â— procedings BUt what shal we say We are not Masters of other mens wils neither do we beleue that this creature man whom God hath made after his owne Image should lacke that power of his soule and gift of God which consisteth in free wil. If therfore men wil not Beware wheÌ„ they may what should we do I haue already declared in special chapiters such mater against M. Iewel that of al men that euer yet wrote there was neuer any of lesse Grauitie Sinceritie or CoÌ„science in his writing To him that hath a wil to saue his soule so much is sufficient to make him seke after better InstructioÌ„ To him that thinketh onely of Ciuile Policie or of Temporal life and liuing and wil not trouble his head with the euerlastingnes of the Soule and a worlde to come no Argumentes against M. Iewel can be sufficient But concerning them which would in sad earnest saue one and are not fully resolued that M. Iewel behaueth himself vnreasonablie wickedly may it please them to consider how he shal be yet better taken in his Hypocrisie To Antiquitie he appealeth And because he would be sene to deale plainly he apointeth out the first six hundred after Christ for trial of the mater Now when some witnesses of that time come against him he wil not yet allow them And yet when he hath taken them away from his Aduersarie him selfe for al that wil afterwards allege them And of these points we haue spokeÌ„ already but what may be added more to the discouering of his behaâ—iour Mary this much I can say proue more that such testimonies of Holy Fathers CouÌ„â—els as he bringeth in against the Catholiques do in the self same sentence y â— he allegeth geue a great wound to his ReligioÌ„ So greedy he is of troâ—bling y â— Catholikes peace that to make some of them shrinke as if in deede a blowe were coÌ„ming he is content him selfe to bring his owne cause into y â— danger that he y â— wil take the aduaÌ„tage may quikly so strike it y â— it wil neuer be good after And not only so but so litle fauored he is of Antiquitie y â— in veri mani places he cannot vtter the ful senteÌ„ce but it shal straitwaies be perceiued that y â— late procedings do impugne directly the orders practise and Religion that were vsed in the Primitiue Church As in Example M. Iewel thinking to destroy therby the Sole Receiuing of the Priest proueth it that in the Primitiue Church they which would not Communicate were bidde to auoide For It is Decreed saith he by the Canons of the Apostles that al faithful that enter into the Churche and 〈◊〉 are the Scriptures and do not continue out the prayers nor receiue the CoÌ„munion should be excoÌ„municate as men vvoorking the trouble aâ—d disorder of the Church Againe If thou be not vvorthy to receiue the Commmunion then arte thou not vvorthy to 〈◊〉 presâ—â—â— at the prayers Therfore M. Harding should driue his vnworthy people from the Churche and not suffer them to heare his Masse Let me aske you then one question M. Iewel Why do you constraine by feare of high displeasure â–ª Losse of goodes and imprisonment such as neuer were yet of your Religion to come into your CoÌ„gregations to receiue also w t you You woulde haue D. Harding to driue them out which are vnworthy by the authoritie of this saying of S. Chrysostom Should not you by the same reason cease to drawe them into your Congregation which are no brothers of your Religion D. Hard. gathering it of your Sermon that you should be of the mind to haue al the people to Receiue Or them y â— would not to be driuen out of the Church you cry out and say O M. Harding how long wil you thus wilfully peâ—uert the waies of the Lord You know this is neither the doctrine neither the practise of the Church Howebeit the Auncient Doctours haue both taught so and also practised the same Anacletus de Cons. dist 1. Episcopus Calixtus de cons. dist 2. Peracta But O M. Iewel why say you so Doe you confesse that auncient Fathers haue vsed it and yet dare you Proteste that your Church hath no such practise Where is your Reuerence now to the first six hundred after Christ Where is your bringing al thinges to the first Paterne I perceaue by this what your answere wil be to my question out of S. Chrysostome You wil plainely say that your Church foloweth him not And wherefore then doe you make out of him Rules to the present Churche whome your selfe wil not folowe in the selfsame sentence which you lay against vs O M. Iewell how long wil you Imperially alow and refuse the Authoritie of auncient Doctors al at wil and pleasure Lykewise to proue that which no maâ— denieth that in the primitiue Church the people dyd communicate with the priest M. Iewell declareth the maner of their assemblies saying out of Iustinus Martyr Before the end of our praiers 〈◊〉 kisse eche of vs one an other Then is ther brought vnto him that is the chief of the bretherne bread and a cup of Vvine and vvater mingled together Vvhich hauing receiued he praiseth God and geaueth thankes a good space And that done the vvhole people confirmeth this praier saieing Amen After that they that among â—s be called Deacons â–ª geue vnto euery of theÌ„ that be present part of the bread and likevvyse of the vvine and vvater that are consecrate vvith thankes geuing and ary he same home vnto them that happen to be absent Againe speakinge of the effect of the Sacrament by which we are made al one in Christ and all one emong our selues he allegeth S. Chrysostome Propterea in mysterijs c. For that cause in the tyme of the mysteries vve embrace one an other that being many vve may become one Againe speaking of the people receiuing of the Sacrament in their owne handes which is also a mater indifferent in it selfe he saieth to proue it I speake of him whose coâ—â—e of peace ye receiued at the ministration and at whose handes ye layed the Sacrament The Testimonies are of your owne bringing and therefore I would thinke of your owne alowing Where then is your mingling of wine and water together â–ª in your Mysteries Where is the embracing of one an other and the Cosse
euen the Religion it selfe which corrupte persons professed Whome faire Promises of Gospellers that they would shewe you a ready and shorte way vnto Heauen in which you should haue no cariage of Ceremonie Tradition Lentes Fast Penaunce Feare of Purgatorie c. And that you should haue al things ministred vnto you in like order and manner as they were vsed emong the faithful in the Primitiue Churche you I say whom these faire promisâ—â— haue made to forsake the Olde and Catholique Religion vpon hope to finde a more Auncient and Receiued ReligioÌ„ which y â— new Masters holy Doctors councels would teach you BEWARE you of M. Iewel For wheras you would not haue forsaken y â— râ—ligion in which you were baptized which al Christians then in al the world professed opeÌ„ly exâ—â—pt you had beleued y â— as it was told you so you should â—e reduced to the perfite state of A true Religion euen as it was to be found in the Primitiue Church how misâ—rably are ye nowe deceaued where your Mâ—sters doe not in deede regarde the Example and practise of the same Churche for loue and desâ—er of which you folowed them leading you quite awaie from the Obedience of the present Church How wel maie euerie one of you whome M. Iewel hath peruerted â—aie vnto hym Syr haue you put me in this hope that in folowing of you I should goe in the safe waie of the primitiue Church of holy Fathers of Auncient Councels And my mynde geauing me that al was not wel in this present Church in which you and I both were baptised and that the neerer one might come to the beginninges of the Christian Faith he should find it the more surer and purer haâ—e you serued my humour therein and promising to reforme al thinges according to the paterne of the Auncient Catholike Church are you proued in the eâ—d to neglect those selfe same orders which were obserued in the most best and most Auncient tymes Spake you faire vnto me vntil I was come vnto you from the Cumpanie where I lyned and doe ye not 〈◊〉 those thinges vnto me for hopâ— of whiche I brake from my 〈…〉 cosse I know or a curtaine Or A 〈◊〉 in the Church are not essential anâ— without them we maie be saued But yet if in the pure and Primitiue Churche such thinges were alowed you haue not done wel to make me contemne the Pax or vestmentes or distinction of places such as were vsed in the Church from which I departed And yet If these thinges be buâ— light and Ragges as some wil saie of the 〈◊〉 Religion was the building of Monasteries a light mater in the primitiue Church And that Rule of lyfe which Monkes then folowed was it of smal importance by the Iudgement of that worlde so nigh to Christ You haue made me beleue that to lyue in such Order should be a derogation to the merites of Christe A trusting to our owne workes A â—ondage of conscience a promise of thinges impossible A Superstitioâ—s and 〈◊〉 fashion and at one worde that Monkerie should be Trumperie And yet doth it appeare by our owne allegations that Monkes and Abbates were in the Primitiue Church and that they were also in greate repâ—â—ation What shal I saie of the most highe and dreadful Mysterie the Sacrament of the bodie and Bloud of Christ whereas the witnesses that yoâ— bring in for other purposes doe testifie vnto me that the Cuppe of the Lord was mingled with wine and water can I take in good part and with a quiet Conscience that you put no water at al in the Cup of the Lord If you had not chalenged if you had not prouoked if you had not geauen most infallible tokens as me thought that al Antiquitie had gone smothe with you or if you had refused at y â— beginning al other Authoritie bysides the Expresse Scriptures I might haue deliberated whether I would haue folowed you or no But now making so large goodly promises that you would not take my Religion awaie from me but that you would only reforme it that you would not denie the Faith whiche the whole world professeth buâ— require it to be reduced vnto the order of the Primitiuâ— Church I yelded quickly therein vnto you and thought that these surely be the men of God whiche shall purge the Church of al Superfluites and leaue it in as good health constitution as euer it was in her florisshing tyme. And are you not ashamed that the very printes and steppes of papistry are found euen within that age which you warranted vnto me to be altogether for the Gospel And that in those selfsame testimonies which your selfe vpon occasion doe bring out against the Papistes what were not they themselues lykely to shew if they might be suffered to vtter what diuersitie there is betwixt this Late welfauored Gospel and the Catholike old Religion seeing that you can not so order the mater in reciting of Auncient Fathers Councels but it must be straite wayes perceaued that your procedings are not conformable vnto the Primitiue Church O wretched and vile Glorie to fill the margine of a Booke with the Councels of Nice Carthage Chalcedon Constantinople Ephesus c. and with the testimonies of Anacletus Felix Soter Calixtus Chrysostom Basile Ambrose Augustine c. as though that it were not M. Iewel that made any thing of his owne but as though in al that he concluded he folowed most exactly the holy Councels and Fathers â–ª and before all be knowen to be conuinâ—â—â— most cleerly and euidently that his doeinges are not lyke the holy Fathers Religion what a confusion is it vnto that Glorie and what a Detriment to right meaning and wel willing consciencies In this sort might an honeste and graue man complaine and say lesse than M. Iewel deserueth For now I will shew vnto thee IndiffereÌ„t Reader that he allegeth and that very sadly and solemly the testimonies of Heretikes as though it were no mater at al how wel it would be admitted emong the lerned so that the common Reader be perswaded that M. Iewel speaketh not without his Authorities For proufe thereof let this be one Example The Bishopes of the East part of the vvorlde being Arians vvriting vnto Iulius the Bishope of Rome tooke it greeâ—ously that he vvould presume to ouer rule them And shevved him that it vvas not lavvful for him by any sleight or colour of appeale to vndoe that thing that they had done This is one of M. Iewels testimonies to proue against the Bishoppe of Romes Supremacie In alleaging of which although he lacked a point of discretion in bringing of their sentencies furth whom al the worlde hath condemned for starcke Heretikes yet he hath not forgoten al conscience and charity in that he confesseth to his Reader that these Bishoppes of the East whose doinges he thinketh worthie to be consydered were Arians Which I praie thee Indifferent Reader to