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
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
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
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
Sacramentall bothe The firste is the newe Maisters the seconde is the Olde Fathers To proue the firste that the wordes of our Sauiour in that Chapiter are taken and meant of spirituall eating onely Thus sayth Maister Iewell For to leaue S. Augustine Origine and others of that age Nicolas Lyra a man of later yeres saith The said words of Christ must needes be taken Spiritually and none otherwise Lykewise one Michael Vaehe one of late yeares a man of M. Hardings owne syde touching the same matter wryteth thus against Luther This saith he is a weake reason for the woordes that be spoken of Spirituall eating â–ª He Applieth to the Sacramentall eating Here may M. Harding see besydes S. Augustine Origine and other olde Catholike Fathers whose Woordes I haue not aleaged what men he hathe called Newe Maisters Nicolas Lyra was an Englisshe man and liued two hundred yeares before Luther Michaell Vaehe was of late yeares and wrote namelye against Luther Heere I trowe it is perceaued that M. Iewell vseth late writers Testimonies in defence of his syde The question is whether the sixt of S. Iohn be vnderstanded of Spirituall eatinge onely or no. If it be let vs set your Authorities M. Iewell and reasons The new masters as D. Hard. tearmeth them expound it so Thei are not all new masters say you that haue so takeÌ„ thâ— How proue you that For Nicolas Lyra You Aunswere saith it â–ª and one Michael Vaehe one of late yeares They saye it not that it is to be vnderstanded onely of Spirituall eating but of Spirituall eating without ONELY Suppose yet they saide it what were that to purge the new Maisters of the fault of Singularitie or to perswade your Reader that it must be so taken I doe not disprayse neither Nicolas Lyra neither Michaell Uehe but I can not but mislike it greatly in you to aleage their Names in your defense whose Authorities are neyther Excellent nor Yeares Auncient Especially whereas you would seeme to haue S. Augustine Origine and others of that age to stande with you in this matter But you leaue them and come to Nicolas Lyra. What doe you M. Iewel Is there any man in all the Catholike Churche whiche will giue you leaue to answere him rather by Nicolas Lyra then S. Augustine And dothe it become your Manheade and Corage whiche is so great that you will haue Controuersies examined by no later writers then those of the first six hundred yeares thus to leaue S. Augustine whose Authoritye is worthelye regarded of all wise men and cleane to Nicolas Lyra whose testimony any man except it be of contempt may lawfully let alone with out vsing or alowing of it You commend hym to vs in two poyntes He was you saye An English man and liued two hundred yeres before Luther I haue reade the contrarye that he was a Iew borne at Liere neuerthelesse if you for Countrye sake as borne perchaunce in the old or new Iury in LondoÌ„ or for Age sake as liuing two hundred yeres before Luther doe thynke that he is a worthy witnesse to Englishe men of this age I will not reproue your kindnesse of hart towardes your Countrymen nor affection to the time later by seuen hundred yeres than the Primityue church vnto which you apeale so precisely But this who can abyde To consider M. Iuell so great a Contemner of later Dyuines and Scholemen to leaue S. Augustine Origen and others and to defend hys felowes by Nycolas Lyra and Michaell Vaehe And not onely that but to crake as it were that S. Augustin is also with him and yet not so muche as to name the Place where it might bee sought and founde For consider his wordes Here maye M. Hardinge see besydes S. Augustine Origene and other olde Catholike Fathers whose wordes I haue not allegaed what men he hath called New Maisters In deede hee may see that you haâ—e brought furth Nycolas Lyra and one Michael Vaehe but y â— he may se them bysydes S. Augustine Origene and other Olde Catholike Fathers Howe is it possible For your selfe confesse that you haue not alleaged their wordes And how then shoulde he see them If D. Harding doe no more but quote onely the Places of the Doctours in whiche his sayengs be verefied And leaue the writing out of their whole Sentences all this you wil say is but a Camissado these be but visardes They be no faces They are brought in like Mummers for a shew and say nothing And what pretie CouÌ„terfeiting may we call this to alleage A later writers saying fully and not so much as quote the place of the olde Fathers And yet to make an Oâ—tentation with here may M. Harding see bysides S. Augustine Origen and other old Catholike Fathers whose wordes I haue not alleged what men he hath called new masters Uerely this is biside all reason to tel me that bysides S. Augustine c. I may See what Nycolas Lyra testifieth wher no one Sentence or Halfe sentence of S. Augustines is to be Seen Heard or Understanded in the place on which I am bid to looke But I haue not alleged their wordes sayeth M. Iewel And why did you not I pray you Sir Were you in such hast to come to Nycolas Lyra and Michael Vaehe that you could not cary with S. Augustin Origene and other old Catholike Fathers Is it your maner of writing to spare the Alleging of old Fathers Or was their word not worth the hearing Or must we needes beleue your Assertion without further euidence The Truthe is neither Saint Augustine nor Origen nor any other old Catholike Fathers did precisely say that the sixth of S. Ihon must be vnderstanded only of the Spiritual eating of Christes fleshe And you although you could not haue their voyces yet you were so bold as to vse their Names And pretending as thoughe it were easie to see that they did testifie for you so you leaue them quite and cleane and bring in Nycolas Lyra an Englisheman and Michael Uaehe of late yeres to speake somewhat for you Consider now Indifferent Reader whether M. Iewel vseth the later Wryters as Necessary Witnesses in his owne cause or no And whether he bringeth them in as Men whom D. Harding is well content withall Or as Persons without whom his sayinges could haue no Probalitie at all For if he had alleged first S. Augustine Origen and other old Catholike Fathers and afterwardes had rehersed the Opinions and Iudgmentes of later writers he might haue ben thought to haue done it for A Surplussage and to haue sought thereby to perswade rather his Aduersarie than to Confirme his owne Assertion But on the other side now to leaue S. Augustine Origen and other Fathers and to stay only vpon Lyra and Uaehe what other thing is it than to Protest that by their Testimonies his cause is Sufficientlye proued And to take vantage of their sayinges which liued
so euer should thinke so might be President of that Councell where Postes and Pillers should meete togeather and heare the cause of our Religion debated But did he meane by the Church of Rome al the Christians of Rome Who then should keepe the Citie whiles they were from home Or how was al Carthage able to receiue them Or what hath the Laitie to do in Councels Yf then neither the walles c. of Rome neither al the Christen people of it be rightly vnderstanded by the Churche of Rome which B. Eugenius would haue to come to the CouÌ„cel at Carthage what other thing may be meant thereby You wil say perhaps the Clergie thereof Whether al or some Yf al do you thinke Eugenius to be so simple as to require that al Priestes Deacoâ—s SubdeacoÌ„s Lectours Exorcistes Sextines Clerkes belringers and Quieresters might come to the Councel Yf some what should they be Exempted from the IurisdictioÌ„ and Gouernement of the Pope Or subiect vnto him Yf Exempted who should they be in al Rome with whom the B. of Rome should haue nothing to do If subiect how could they come without his leaue and licence Or how should not he that sendeth them be much more higher and worthier then those which must aske leaue to goe What so euer you Answere If the Church of Rome be heade of al Churches because of some parte of the Clergie therof must it not much more be heade of al Churches because of the Bishop there which is head ouer that Clergie For if the lesser thing be in Estimation and Authoritie much more the greater in the same kinde must be in Authoritie As if an Angel naturally doth passe in degree of worthines euery man much more he â–ª that by the giftes of nature doth excel among Angels must consequently be farre aboue man We neede noâ— vse so many wordes in opening this Argument if we had to do with Quiet and Reasonable men but M. Iewel wil needes be Ignorant or Contentious For saith he Uictor which reporteth the forsaid Aunswere of Eugenius the Bishope Doth not cal the Bishop of Rome the Head of the vniuersal Church only he saith Rome is the Chiefe or Head Church of al other No he saith not Rome but y â— Churche of Rome And if you wil defend your self that by Rome the Church of Rome is meant in common speache I pray you Syr can you not also remember that in naming the Church of Rome the Bishop of Rome is vnderstanded to be spoken of And if in other places it might be somtimes otherwise yet in this testimonie of Uictor it can not but be meant of the Bishoppe of Rome especially For consider I pray thee Indifferent Reader the Circumstancies of the Storie Obadus the Capitaine required a CouÌ„cel to be kept in Aphrica In which it is for Bishoppes not onely to sitte when it is called but first to determine whether it shal be called or no. He required it also of the Bishope Eugenius For although Huneryke his Maister King of the Uandales was in those partes a CoÌ„queror yet there were not at that time such Flatterers or Gospellers as might tel his Grace that him selfe was Supreame head of the Church aâ—d that he needed not to care what the Popishe Bishopes would thinke in any mater Thirdly Eugenius answered that â—e would write to his Bretherne that his felowbishopes might come By which it is cleare that he wisshed not either for the material Church of beyonde the seas or al the Ministers and officers of those Churches but only for Bishopes Fynally and Chiefly he would write he answered that the Church of Rome the head Church of al Churches might come And howe can this otherwyse be vnderstanded but according to y â— nature of the Mater and Persons which he spake of before For whereas A Councel requireth Bishopes to be present And hymselfe expressly declareth it that he would haue his Felowbishopes come In saying immediatly after that aboue all other he would the Churche of Rome to come he must so take these wordes the Churche of Rome â–ª as they maie serue for A Councel and for the meeting together of Catholike Bishoppes But to suche A purpose it was neither possible to bring the externall Churche of Tymber and Stone neither was it conuenient profitable or customable to haue y â— who le Clergie of euery countrie to be present at Councels Ergo he meant it of the Bishoppe of Rome hymselfe Then whereas he would the Church of Rome most Chiefely to come because it is heade of all Churches he signifieth thereby that his mynde and desire was to haue other Churches to come also For els he would haue saied I beseech the Churche of Rome only to come and not Chiefely Because the word Chiefely hath A Relation to other that should come also though not so principally and agreablie to his intent and purpose Nowe in expressing this his mynde that he would haue other Churches of beyonde the Seas to come what words vseth he Doth he not cal straitewaies for his Felowbyshopes And in respecte of them doth he not require that most Chiefely the Church of Rome should come And what other sense can that haue by any reasoÌ„ but that the Bishop of Rome should come For if he had said thus I vvil vyrite to my Brethren that the Churches of beyond the Seas may come and most chiefly to the Church of Rome â–ª then had the seÌ„tence gone forwarde in like termes And in this case who but Rude and Ignorant would deny that by Churches he meaneth the Bishops them selues Or by theyr appointment some to represent or fil their place But he changed the Termes and in one parte speaking of Bishops in the other he nameth not the Bishope but the Church of Rome Yet what of this Shal this changing of Termes alter his meaning Aâ—d wishing in the former parte of his sentence that Bishoppes should come but especially the Churche of Rome what can he rightly meane by the church of Rome but the Bishoppe of Rome yf one part of the sentence hangeth with the other For this were al together out of reason that naming first Bishops and then a thing more requisite in the same kinde of purpose then Bishops he should meane by that thing which he preferreth a lesse in effect and Authoritie then they were whom he had lesse compted vpon This place then making so plainly for the Authoritie of y â— Bishop or Church of Rome for al is in effect one to them that vnderstand the common phrases of Speach what wil M. Iewel do Subscribe to antiquitie Or maintain stil his Heresie No he loueth him selfe and his owne vaine glory so much that rather then he wil seme to take a foyle and to haue spoken more then he is hable to assure he wil not lacke his Exceptions against the witnesses of the First six hundred yeares For thus he openeth him selfe more and more saying Touching
Victor that wrote the story of the Vandales he is neither Scripture For Scripture he was not alleaged And this also is against sincere and honest dealing to promise or rather protest that you would be tried by any Doctor Father Councel or Example of the Primitiue Churche and now so desperately to come in with this exceptioÌ„ that Uictor is no Scripture It foloweth Nor Councel Remember your selfe M. Iewel There are emong your Fauorers some discrete Sadde and Iust men Whome your Inuention in this place wil litle please And your much seeking to extenuate Uictors Authoritie wil be an Argument vnto them that you fall to Copie of wordes and shiftes of Rhetorike meete for Childerne when Copie of Sense â–ª and certaintie of good Answer doth not serue your greate Stomacke You saied wel once that one good sentence were Proufe sufficient and are you so much chainged so sodainely that you dare set light by an Auncient and graue wytnesse because he is no Councel You neede surely some good counsel least by extreme folowing with al your wit the defense of your mad ChalleÌ„ge you chauÌ„ce to fall bysides your wittes and haue no sense at al of your doinges It foloweth Nor Doctour Now define you then A Doctour For in deede whome you wil alowe to beare that name I can not tel And such Libertie you haue takeÌ„ now vnto your self of binding vs to your meaning that if you wil vnderstand by a Doctour none other but either S. Ambrose S. Hierome S. Augustine or S. Gregorie which are called the foure Doctours of the Church Or some such as hath been solemly Created and made Doctour in some Uniuersitie we must be contenâ— with your sense and let you haue your owne minde and meaning But if you wil be ordered by reason you wil not deny I suppose that Uictor might wel be A Doctour which being a Bishop of no smal Citie in Aphrica had by al likelyhoode the knowledge of Scriptures and grace of expounding them and diligence in executing his office Except that M. Iewel wil be so Iniurious to the first six hundred yeares after Christ in which Uictor liued that he wil Iudge any one to haue ben made Bishoppe in those daies which was vnworthy to be a Doctour Againe if he were no Doctour was he therfore no Father And your self promising to admit any sufficient testimonie of any Father how wisely make ye now an Exception against Uictor â–ª because he was no Doctor It foloweth Nor writeth the Order or Practise of the Primitiue Church O worthy Exception Doth S. Augustine in his bookes of Confession write the Order or Practise of the Primitiue Church Nothing lesse For alâ—ogether they are compiled of his owne Actes Lyfe Chaunces Cogitations and Interrogations But what then Might not one for al this bring a good testimonie out of those bokes for prouâ—e of any mater that is in controuersie And when the Heretike denieth prayers for the Dead should not the example of S. Augustine whose prayer for his Mothers soule is extant in his Confessions quite and cleane sâ—oppe his Procedinges and make his very Impudencie ashamed What new found reason then is this of M. Iewels to contemne an AuncieÌ„t writer if he write not of those Maters and write also in such Order of them as he requireth When we alleage Clemens de Constitutionibus Apostolicis S. Denyse de Coelesti Ecclesiastica Hierarchia S. Iames Liturgie S. Chrysostomes Liturgie Sozomenus Nicephorus Or â–ª the Decrees and Decretales straitwaies you either deny them either suspect them either wil fyle them better before you beleue them Yet there are not in whom you may see more expressely the printes and the formes of the order or practise of the Primitiue Church For where shal one better finde what the Religion was in euery Age than in the Histories of those times and in Decrees Answeres and forme of publike Seruice that in euery of them was vsed You therefore which so litle set by those writers by whom we may vnderstand most plainly what the particulars were of the cause and state of our Religion in the Primitiue Churche now when Uictor is brought against you sodainly you be so chaunged as though it might be an exception against a witnes that he writeth not the Order or Practise of the Primitiue Church And yet this Exception of yours commeth not so luckely against Uictor Which although he take not into his storie the Actes of the Apostles or the succession of Bishoppes after them or al the persecutions throughout Christendome or the Martyrs of al Countries Or the perfection and rule of those holy Monks â—hat liued in wildernesses Or the Decrees of al Councels Or euery other such mater as might be spoken of by a General Historiographer yet what state the Church was in vnder the Uandales he describeth sufficiently And by his telling this much we vnderstande of the Order and Practise yf not of the Primitiue Church yet of that Church which was within the six hundred yeres after Christe the which time you haue allowed vs that in a mater concerning Faith and in a Councel to be gathered it was thought mâ—ete then to make other Bishoppes besydes them of Aphrica priuy thereof and especially to haue the presence of the Bishoppes of Rome because The Church of Rome is head of al churches Which Euidence because it is so plaine against you therefore hauing nothing to said reasonably against the sentence Yoâ— hâ—â—e sâ—retched your wittes to findâ—â—xâ—eptions against the Reporter oâ— it And you saiâ— farther against him Nor is it wel knowen either of what credite he was or when he liued Concerning his Credite he was Bishoppe of Utiâ—a and by likelyhoode therfore of good Estimation emong the Catholiques and A Man worthy to be heleâ—ed For in al kindes and Contrarietiâ—s of Religion such as are high Priestes Bishops or Superintendents it seemeth that they are of the better sort of the Famiâ—ie Churche or Cougregation out of which they are taken do doe that Office And further whose bookes were compâ—ed then worthy the copieng out and were so kept then that they remaine yet vnto vs And are so accepted at this present that they be translated into French His credite needeth not to be mistrusted or called without cause into question He wrote also vnto Hunericus King of Uandales an accoÌ„pt of his faith being driuen thereto by the CoÌ„maundement of y â— King By which you may perceiue that great accoÌ„pt was made of him Concerning then his age he liued not long after the time of S. Augustine farre within the First six hundred yeares out of which any Testimonie is sufficient against you For when the Uandales were in Aphrica and were busy in furthering the Procedinges of the Arrians then liued Uictor as may appeere by his Answer to Hunericus by diuerse places of his historie in which he speaketh of him selfe as one present at y â— doing
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
the constitution through he maketh mentioÌ„ only Huius Regia Civitatis of this princely Citie meaning Constantinople and especially of the greate Churche there Of which he hath suche care and for which he taketh such a Special order that he apointeth how many Priestes Deacons and Subdeacons c. it should haue and not aboue As three skore a hundred Deacons and Women fortie which were not you may be sure their Wyues excepte two men and an halfe should haue gone to one Subdeacons nynetie Readers a hundred and ten Singers fiue and twentie so that al the number of the most Reuerende Clerkes of the most holy Great Church shal consist in foure hundred twenty and fiue besides and aboue a hundred of them which are called Oâ—â—arij that is Porters So many then Iustinian aloweth to the number of one Church in Constantinople for all his staie made that Clerkes should not encrease And that â–ª because that one Church was wel hable to find so manie without borowing of others or laying to pleage of their owne But with the Church of Rome or with Monks he doth not once meddle I faiâ— it againe M. Iewel he doth not meddle so much as once With what Face then and Conscience referre you this Constitution to the Church of Rome And in so greait a mater as the Supremacie is wherefore abuse you the Authoritie of the Emperour in making your Reader conceaue that Iustinian for all that the Papistes call the Churche of Rome Holy feared not yet to made a Lawe that it should not haue aboue a certaine number of Uicars Monkes and Prebendaries of which it would folowe by likelyhood that the Emperour tooke him selfe for a worthier Head of the Church than the Pope A plainer ExaÌ„ple thaÌ„ this to shew M. Iewels falsehod I can not lightly haue but that he shal not say that this is al I can obiect against him for mistaking or miâ—nsing of the Clinâ—e Lawe behold an other The Law saith Generaliter dictum Generaliter est accipâ—endum The thing that is spoken Generally most be taken Generally The Law saith it not â–ª But wheras a Legacie is to be paid pareÌ„tibus liberis to parents and children no mention being made in the Testament how farre these names should stretch For in the name of Parents Father Mother Grandsire and Grandmother And in the name of Children not only the Natural but the Adoptiue sonnes and daughters c. are vnderstanded The Pretor in this case answereth that they may be referred vnto al that may be comprehended within the forsaid Names Hereof the Lawiers gather a Rule that The thing that is spoken Generally must be taken Generally But the Law it selfe 〈◊〉 it not Now these Rules of the Lawiers witte and coâ—lection are not General but indefinite neither they in al places true but in certaine They are as some call them but Burchardica that is of the making of Burchardus the B. of wormes or as other say Brocardica that is to say meete Rules for such fine felowes emonge Lawiers as brokers are emong the Merchants They geue a shew of cunning learning as though he that vseth them boâ—h knewe and spake law but in deede none but triflers and pelters vse them except they prosecute them in their right sense For how sone maie it be Obiected by any man that if this Rule were true no man should be so hardie as to kill a lowse because the law of God saieth thou shalt not kil and M. Iewels lawe saieth that the thing that is spokeÌ„ generally must be takeÌ„ generally vpoÌ„ which obiection if M. Iewel would byd me staie a while and to vnderstand the lawe of God according to the Rule of reason and equity and that the killing only of man is forbydden such as proceâ—eth without lawful Authoritie or tendeth to the breache of Charitie c I would Replie not so wisely in dede as it should become a reasonable man but after as wise manner and fasshion as M. Iewel vseth and saie It is commonly said vbilex non distinguit stiguit nos distinguere non debemus â—here the law maketh no distinction theâ—â— ought we to make no distinction And therefore awaie with this Sophisticall distinction of lawful and vnlawful killing and goe to the Text it selfe whiche saith expressely Theu shalt not kil And so by this meane which M. Iewel foloweth an Heretike might be lousie by Authoritie nor only of the Law of God but the Rule of man except he would be so merciful as not to kil the vermyne but by some other waie put them awaie from hym Now if M. Iewel know not so much as that these Rules which he allegeth are not to be vnderstanded Generally although they sounde Generally why would he meddle with that which he dyd not knowe On the other side if he knâ—we wel inough that there are manie limitations vpon these rules why would he put that furth to be taken of his Reader absolutely and Generally which is not true but in certaine cases only â—ertainely â–ª y â— leaâ—ned in law wheÌ„ they speake of these very rules they restâ—ict theÌ„ many waies which I nede not rehearse vnto you being acquainted very well with the ciuile Lawiers or law Otherwyse if you were not you should do wel to reade Alciat de verboru singnifi Nicoâ—aus Euer ardus in his booke intitled Loct argumentorum legales And because one example against you to opeÌ„ your naughty dealing in this point is inough as also because the example is better â—erceiâ—ed of the coÌ„mon people then the rule I wil reherse y â— one most sensible case which the lawâ—ers theÌ„ selues do put to proue that y â— foresaid rules which you haue put furth for general must he limited Suppose y â— there is an act or law made by the prince y â— whosoeuer stryketh A man within his court and maketh him bleede shal leese his head or his hand for it Here the law is general in saying whosoeuer without exception of persons therfore as M. Iewel would haue it some it must be taken Generally It chaunceth then after this y â— some of y â— priuy ChaÌ„ber lieth sick of a pleurisy And the PhisitioÌ„ being at hand he counseleth y â— party to be let bloud And this being y â— most preseÌ„t remedy the Bargar cuÌ„meth stretcheth the vaine maketh the Gentleman bleed and loketh for a good reward I aske theÌ„ whether the Barbar shal leese his head or his hand for his labor And who seeth not that no Yet the law was general that whosoeuer strecheth c. yea but the Rule is not general that the thing that is generally spoken must be takeÌ„ generally For where y â— coÌ„mon wealth should take hurte by it if the lawe were vnderstanded generally as in the case of the Barbar it is not for the coÌ„mon wealthes profite that he an Innocent should leese either life or lymme there
Short and clear Iew. 306. Ra. Iew. 1. Ra. Iew. 310. Iew. 310. Consider by this that foloweth how willing M. Ieâ— iâ— to admitte Antiquitie how profoundly hâ— reasonetâ— Iewel 151. Iewel Iewel Confesâ— lib. 9. Iewel â—ial lib. â—in praef Ps. 67. Psal. 138. 〈◊〉 lib. â—dial 〈◊〉 Iew. 〈◊〉 Impudently Ra â–ª A LurkiÌ„g sprite and watching for more oportunitie to breake openly out S. benet defended 〈…〉 Iew. 83. Shame 〈◊〉 thee Aug. de ciui Dei lib. 4 â–ª cap. 27. 〈◊〉 The storie of the holy Monke Marcus defended 〈…〉 Sozomeâ—us lib. 6. cap. 29. 〈…〉 tymâ— is â–ª y â— world is nâ—t yâ—t at the worst Geâ—e 1â— 32. Gen. 21. Iosu. 5. Nâ—m 22. Iud. 13. â— Paral. 21 3. Re. 1â— 4 Re. 6. Mach. 2. Mar. 16. Acto 1. 12. Iew. 89. 90. Râ— Iew. â— 10 Chrysostoms Liturgie confessed by M. Iew. Iew. 〈◊〉 Hard. De Consdist 1. caâ— Hoc quoque Iew. 66. Note the processe of M. Iew. Soters Decree refused by M. Iew. Dist. 19. Fine M. Iewel Iew. 12. Iew. â—8 A bâ—ndle of shiftes Soters decree aloâ—wed by M. Iew. Iew. 76. Ra. Iew. 76. Ra. Iew Iew. Ra. Iew. 67. Iew. â— â–ª 136. 66. 223. The firsâ— Examplâ— â–ª Can. Apost Can. 9. Ievvel pag. 39. Chrysost ad popul AntiocheÌ„ Hom. 61. Ievvel pag. 23. Ra. Compelling of catholikes to come to the Congregation Fol. 79. The secoÌ„d Example Iew. 11. Iustinus Martyr in 2. Apol. Iewel fol â–ª 27. Chrysost. 〈…〉 Hom â–ª 61. Iew. 〈◊〉 48. August â—onâ—ra lit 〈…〉 23. Ra. Water and wine migled togeather Geauing of a cosse Iew. 153. Ra. The third Example Iew. 〈◊〉 〈◊〉 Chrysost. in Litur 〈…〉 〈◊〉 〈…〉 Con. Tolâ—â— 4. cap. 17. Ra. Distinction of places The fourth Example Basil. exe ad piet serm 4. Iew. paâ— 3. Ra. The fifth Example Chrysost. in opere imper Hom. 11. Ra. Ra. Church gooâ—â—s The. â— Example Iew. 74. Râ— The â–ª 7. Example Iew. 174 â–ª Ra. Basil. in epist. ad Clericos Neocâ—s The. 8. Example Chryâ—ost in Mat. Hom. 〈◊〉 Iew. â—08 Ra. The. 9. Example Concil Chalced. actione prima Iew 245 Ra. The â–ª 10. Example Cod. de Episc Clericâ—â— Omnes Iew. 267 Ra. Priuilegies graÌ„to priestes moâ—kes The. 11. Example Iew. 196 Ra. 〈…〉 CoÌ„c Niâ— primum Caâ— 5. Iew â–ª 26â— Ra. The. 13. Example Liberaâ—us Cap. â—0 Iew. 283 Ra. Iew. â—6â— Sozome lib. 3. â—a 3. Arrians witnesse for M. Iewel Iew. 272 Ra. Aug. de â—â—â—resibus ad Quodâ—ulâ— deum Donatus the Heretike â— present witnesse for M. Iew. The true storie of y â— Donaâ—â—sâ—es appeale to y â— â—mperor August Epist. 16â— Iew. 272 The third Example Iew. 289 Râ— The. 4. Example Iew. 278 Râ— Arrians alleaged by M. Iewel ful â—adly Sozomenus lib. 3. Cap. 8. Socrates lib. 2. ca. 15. See with what Authoritie Pope Lucius writeth to the Bishopes of y â— East 〈…〉 The Chalenger chalenged Iâ— Fathers shal be folowed here they are 〈…〉 Iews 15. Ra. 〈…〉 Ra. Iew. Ra. Con. Toleâ— 1â— cap. 5. 〈…〉 Iewel Flat lye Ra. Iew. 140. Concil Carth. â— â–ª Ca. 6. Ra. A worthy coÌ„sequeÌ„ce of M. Iewels Marke this trick Iew. 153. Ra. What answerye 〈…〉 〈…〉 Can. 47. Passions of Martyrs readeÌ„ in y â— Church their yeerely daies kept An Impudent lie of M. Iewel 〈…〉 Râ— â–ª 〈…〉 〈◊〉 Leu. ◠〈◊〉 〈…〉 〈◊〉 154 â–ª 〈…〉 Ra. Coâ— Câ—â— 40. Dist. 9â— In Sanctâ— Româ—na â–ª Iew. How â—â—â—â—tainly h◠〈…〉 â—a Iew 18â— â–ª Neither true inter preâ—ation nor Collection Râ— Iewel iâ— y â— Answer to D. Hardings Preface Ra. Iewel Mat. 5. 〈…〉 Diuelish Rhetorik â–ª Iew. â—0 〈…〉 The glose 〈◊〉 〈◊〉 Math. 〈◊〉 〈◊〉 Obiection 〈◊〉 â–ª 〈…〉 Ra. Iew. 〈◊〉 This is not the mater Ra. How 〈◊〉 dely 〈…〉 〈…〉 Let M. Iew answer or geue ouer 〈…〉 the Pope to err and y â— Church of Rome to err â–ª are two suntry things euen by y â— very gloâ—e which M Iew. alleageth Causa 24 quâ—st â— In Glos◠〈◊〉 M. Iew. the Glose if ye like not the Text. 24. quaâ—sâ— Iâ— Glosâ— Iew. 17. Auth. Collat. â— vt determinatus sit numtrus Clericorum Ra. 〈…〉 〈…〉 What should al 〈…〉 〈…〉 Iew. 172 〈◊〉 lye at the first Ra. Exâ—d 10. M. Iew. apposed in his owne Rules Iew. 172. Aliciatus de vet sig lib. 1 Euerard in loco à ratiâ—us lâ— gisstrictâ— What thus heth M. Iew â–ª in this case dodger In Auther De Ecclesiâ—is Iew. 241 The 〈…〉 Ra. Iew. Ra. Note the Lie Iew. To what purpose Ra. Iewel Feare where no cause is shewed Ra. Iew. Ra. Ieweâ— Ra. Iew. This was not spokeÌ„ for therâ— of Rome Câ—d de Sacrosact Eccle. Decernimus Iew. 142 Greeks for the 〈◊〉 â—riuilege of y â— first place Ra. Iew. 242 Who wil learn phrases of y â— Greek or latine tonue Ra. Iew .142 You doe not proue it Ra. Iew. Ra. 〈…〉 〈…〉 Ra â–ª 〈◊〉 〈◊〉 Ra. â—ho saith M. Iew. deth not lye Iew. â—41 Ra. Iew. Ra. Iew. More 〈◊〉 of senteaces that is more of M. Ieweâ—s 〈…〉 〈…〉 Iew. 242 Ra. How can it be Answered De SuÌ„â—â— Trinit â—id Cath. l. Nos reddentes Iew 23â— you proue 〈◊〉 not by any of the testimonis 〈◊〉 folow Ra. Iew. Faultes 〈◊〉 in 〈…〉 Ra. Cypr. de Simplicitatepâ—â—lat Note vnâ—easarable foule dealing Ys not this mangling of senteÌ„ces Clipping of Sentences The vnitie of the Church iâ— proued by the one Head ther of Simple coÌ„clusions The Priuilege of S. Peter must be more then to sitte or 〈◊〉 first Iew 239. In a mistical sense this is true not in the literal Ra. Absurdities folowing vpoÌ„ M Tewels sense 1. Cor. 12 Eph. 4. Gala. 4. 1. Cor. 10 Orig. trâ—â—1 in Maâ— â—rigen himselfe 〈◊〉 I Difference betwene the Literal and Mystical sense of the foresaid place Note wherein consisteth 〈…〉 Do â—o no 〈…〉 Iew. 139 He falsiâ—ieth the place for is no mention of power Cyril in Ioan. l. 3. cap. 20. Is not this wickedly don of M. Iewel 〈…〉 〈…〉 vita Solitaria .c. 23 quemadâ— modaÌ„ ille Ra. Rom. 13 Heb. 13. How liketh M. Iewel this Obedience Basil. c. 23. Consâ—it Monast. Iew. 239 S. Basile for the supremacie Ra â–ª Al that do one thing equally are not of like Authoritie Ioan. 20. Iew. 20. Ra. 1. Cor. 11 Todispose and sette 〈…〉 Iew. 20. Ra. â— Iewâ— boldâ—â—s The reuerence geueÌ„ to the Sacrament S. 〈…〉 Iâ—w 76. impudeÌ„cie Ra. it agreeth not here it to like â–ª was a 〈◊〉 masse so longe agoe I wonder what caÌ„ be answered Ergo M. Iew hath belied him Iew. 106 Ra. Marke what is to be proued Iew. Cypri li 2 Epist. 3. Ra. Iew. Truely saied but to no purpose Ra. Iew. 〈◊〉 Ra. Iew. Craftely Ra. M. Iew. apprehended Iew. Ra. 〈…〉 Answer directly 〈…〉 Wine and water to be mingled togeather in the Chalice is y â— Tradition and CoÌ„maundement of Christ. 〈…〉 Iewel See the fetch least 〈…〉 M. Iewels fetch dissapointed In Inuincible ArgumeÌ„t except M Iew wil denie S.
within these last fiftene hundred yeares and for aâ—vantage to make the practise thereof a Definitiue sentence This is exceding presuÌ„ptuous and exceding Iniurious and this is that which I shal now laie to M. Iewels Charge ¶ Of M. Iewels exact accompting vpon the vj. C. yeres next after Christ. YOu Appeale M. Iewel most instantly to the Witnesses of the next six hundred yeres after Christ by which you geaue vs to vnderstand that either your giltie CoÌ„science feareth to be tried by God and the Countrie either that your simple vnderstanding conceiueth to helpe your cause by remoâ—ing of it Of which two there is nere a good neither Conscience already condemning you by the verdite of ix C. yeres together Neither lacke of Wit and Consideration mouing you of xv vniforme Witnesses ix put aside to Imagine that the lesser number of vj. only remaining could be so vsed as that they should appeere either contrary to the â—ine Or of more credite and worthinesse then the nine Both which thinges either that the Church of Christe should be contrary to it selfe or in some one part of her Age more worthy of credite than in some other are plainly and vtterly impossible bothe by Faith and by Reason For like as we are assured by right Faith that there is but One God One Iesus Christ God and man One Spirite diuiding vnto eche as he vvill One Bodie One Doue One Louier One Bevvtiful and One Catholik Church so is it impossible by Naturall Reason that of Unitie A Diuision might be made And that one Part might be found contrary to the other or One Part worthier than the other where there is no Partes making at all and therefore no Parts taking at al to cause any Discord Is Christ sayeth the Apostle diuided Is it yea and naâ—e vvith him Yea doth not he himself say Euery kingdom diuided vvith in it seâ—fe shall be left vvaste and desolate And doe not both Testamentes new and old plainely teache that his kingdome is euerlasting How then should his Church be Contrary vnto it self and thereby cumming to Diuision ende afterwardes in Dissolution Againe The Spiritie of Truthe was promised vnto her which should teach her all Truthe and tary also vvith her for euer There be also prouided for her meete Gouernours and Officers to continue with her and serue her to the perfiting of the holy vntill all doe meete togeather in Vnitie of Faith and knovvledge of the Sonne of God so that because of the Authoritie of the Chiefe Master whome it is Impossible to lie And the continuall succession of Ushers vnder him whome he maketh to teach as he Inspireth the Lessons which at this day are readen in the Church ought to be in deede of as greate Credite emong vs as any of the Primitiue Churches lessons Except perchaunce the Sprite be so blinde or blasphemous in any person as to deny his Almightinesse in making of such as dwel in his house of One minde and Accorde Of whose Promise Prouision and Charitie towardes hys church we haue so infallible testimonies Therefore as the Scriptures perswade our vnderstanding to beleue that the Church is One That it shall Continue for euer That it shall neuer Erre in Doctrine so Reason concludeth by this gift and light of Faith that because it is ONE it must either be NONE at all or continue ONE And because IT CONTINVETH FOR EVER it can not therefore be NONE Remaining then ONE it is to be credited without al doubt because it hath the Sprite of Truthe with her and can not erre And as well to be credited now as it was xv huÌ„dred yeres sense because it is ONE and the selfe same nowe as it was then concerning Assistance of the Holy ghost Priuileges of Honour Infalliblenesse of Truthe Or any other like parteining to the very Substance and nature as I may say of the Church of Christ. Like as in your self M. Iewel Or in any of vs the same Reasonable Soule and Sensitiue life that we receyued of God and our Parents at our beginning continueth yet stil w t vs the Self same in substance Notwithstanding many thousand Alterations in Affections of minde and Disposition of body which haue in the meane time chaunced vnto vs And chainged vs in the chaunce so notwithstanding many Alterations which haue bene in the Church of Christ these xv C. yeres concerning external Gouernment thereof and Ecclesiasticall Orders The life yet Soule and Sense therof is of the same making and worthinesse in all Times and Circumstancies In the Opinion and Imagination of fainte harted and weake Christians it appeareth I graunt to be of more Authoritie If Christ in his owne person speaketh than if S. Paule his Apostle by his will and commaundement speake it And no doubt they haue a good Zeale therein often times and Deuotion but they haue not alwaies good knowledge and UnderstaÌ„ding The Maries brought tidinges vnto the Apostles of the Resurrection of our Sauiour and though they were but Women yet they were deuout Wise and blessed women And their sayinges agreed with the woordes of Christ himselfe spoken vnto them before his Passion so that they might well and should haue bene credited Neuerthelesse their wordes seemed vnto the Apostles no better than A Doting and vaine tale And S. Peter ranne to the Sepulchre to see perchaunce whether he coulde finde a better Argument or Testimonye of the Resurrection than the Maries had brought vnto him and his fellowes Which Argument when it was the selfe same daie made after the best maner vnto them that is by Christes owne presence and wordes yet S. Thomas being at that time absent and hearing at his Returne of the sight and ioye which his fellowes had Except I see quod he the print of the nailes and put my hand into his side I vvill not beleue As who should say that he alone could see more in such a matter than ten other Or that if he once tried iâ— and beleued it him self then it were to be bidden by but if he lerned and receiued it of other mens Report and knowledge then loe it was not clear and out of question Yet the Truthe is alwaies Oâ—e And as faithfully it was to haue bene beleued y t which the Maries or Apostles saw and heard As that which S. Thomas not only saw or hard but fealt also Now in these foresaid Persons and Examples the inward and harty deuotion did somewhat extenuate the Carnalitie of the Affection Mary in other Cases it is grosser and viler As when A Noble and Honorable man speaketh A wise worde it is regarded and remembred but when a poore and Simple Soule doth speake the like it lacketh the same Grace and strength with the hearers Yet the Trueth and wisedome of the saying being on both sides all ONE in goodnesse it might well become all men to honor it without Respect of