Sacrament of our â—ord From henceforth therefore vvhatsoeuer Priest shal come to the Diuine Aultar to offer vp Sacrifice and vvithhold himselfe from the Communion let him knovv that for one yeres space he 〈◊〉 repelled froÌ„ the grace of the Câ—Ì„munioÌ„ of vvhich he hath vnsemely depriued him selfe For vvhat maner of sacrifice shal that be of vvhich no not he that doth Sacrifice is knovven to be partaker Therefore by all meanes it must be obserued that as oft as the Sacrificer doth offer and Sacrifice vpon the Aultar the bodie and bloud of our Lord Iesus Christ so ofte he geue himselfe to be partaker of the bodie bloud of our Lord Iesus Christ. Hitherto the Councel of Toledo How thinke we then Hath not M. Iewel properly alleged it for his purpose could he haue brought a place more plaine against himselfe M. Iewel saieth that Sacrifice and Receiuing are sundrie thinges And meaneth thereby that the priest may do y â— one leaue the other that is Offer and not Receiue the Councel defineth that what so euer Priest do Offer and not Receiue he shal be kept away from the Communion a tweluemonth togeather And what other thing is this to say then that Sacrifice and Communion are so sundrie that the Priest for al that can not put them a sunder Or do one without the other Thus hath M. Iewel to put more weight to his seely reason confirmed it by a fact condemned by the same Councel in which it is fouÌ„d reported And this is one way of Abusing of Councels In an other kinde it is an abusing of Councels when that is Attributed vnto them which at al is not in them As in Example The Intention saith M. Iewel of the Churche of Rome is to woorke the Transubstantiation of bread and wine The Grek church had neuer that IntentioÌ„ as it is plaine by the CouÌ„cel of Florence Thus you say M. Iewel and in the Margin you referre vs to the last session of the Councel of Florence but in that Session there is no mention at al of TraÌ„substantiation Or Intention The greatest and the only mater therein Discussed and defined was concerning the Prâ—ceding of God the Holyghost from the Father and the Sonne in which point the Grecians then were at one w t the Latines It folowed then after a few dayes that the vnion was made that the Bishop of Rome sent for the Grecians and asked of them certaine questions concerning their Priestes and Bishopes and Anoynting of their dead Praiers in theâ—â— Liturgie and choosing of their Patriarches But it was neither Demaunded of them what Intention they had in Consecrating Neither Aunswered they any thing to any such effect Neither did the Bishop open vnto them his Faith and beliefe therein So that altogether it is a very flat lye that M. Iewel here maketh vpon that Councel Except he meane the Doctrine that there foloweth geauen to the Armenians in which TraÌ„substantiation and Intention both is coÌ„prehended whâ—revnto the Sacred CouÌ„cel wheâ—â—of the Grecians were a parte gaue their consent A third maner of Abusing Councels is to allege them truely in dede as they say but yet to allege them to no purpose As in example The fourth Councel of Carthage decreed that in certaine cases the Sacrament should be powred into the sicke mans mouth of which worde powred being proper only to thinges that are fluent and liquide D. Harding gathereth that the Sacrament whiche they receaued was in the forme of winâ— and not of bread Herevpon M. Iewel commeth against him and he calleth it a Gheasse that the bread can not be powred into a sicke mans mouth But howe proueth he it to be but a Gheasse Or what sayeth he to the contrarie It foloweth And yet he maie learne by the thirde Councel of Carthage and by the abridgement of the Councel of Hippo that the Sacrament was then put into dead mens mouthes Your Argument then is this One y â— is so foolish or superstitious may put the Sacrament into a dead mans mouth Ergo D. Harding doth not gheasse wel that bread can not be powred into a sicke mans mouth But al thinges are here vnlike both Persons and Actes and Termes First of al dead men are distincted from Sicke men and the dead you may order violentlie but the sicke wil be vsed Reasonablie except none but Enemies be about them Then in the one side the Act is vnlauful to put the Sacrament in a dead mans mouth On the other it is lauful to power it into a sicke mans mouth Beside this Putting is one thing and Pouring is an other and whether it be bread or wine you may be suffered to say that they are put into the mouth but how bread should be poured into ones mouth except in al haste you minded to choke him or fil him I can not tel Last of al the terme Sacrament which is forbidden to be put in the dead mans mouth may signifie any of the two kindes That is either of Bread or wine â–ª but in naming the Bread you are bound to that one kinde only of the Sacrament and must not meane thereby wine So that there is neither Rime nor Reason in it to tel vs ful solemlie that the Sacrament was put in dead mens mouthes the PropositioÌ„ which you therby would disproue being onely this that Bread can not be poured into sicke mens mouthes And therefore to speake the least and best of it this is a very vain and idle Abusing of the Authorities of Councels But of al other it passeth when M. Iewel taketh as much as pleaseth him of any Canon of Councel and maketh a ful point before he come to the end of the Sentence Mainteining his Heresie by that Peece which he pulleth away And dissembling that which remaineth by which his Obiection should be straitwaies refelled For otherwise to reherse no more of a Canon than serueth our purpose it is coÌ„mon and tolerable But when that point which an Heretike leaueth out pertaineth to the qualifying of that other Peece which he would haue to be vnderstand absolutely that is such a point of an Heretike as may wel cause any reasonable maÌ„ to BEVVARE of him But is it possible that M. Iewel maie be taken in this fault If he be not then wil I graunt that he hath not in as Ample and Shamfull maner abused Councels as any of the most Desperate of all that euer wrote And if he be I aske nomore but that he may goe for such as he is The Example shal make this plaine In the Councel of Laodicea it is decreed like as also in the Councell of Carthage that nothing be readde in the Church vnto the people sauing only the Canonical Scriptures I wonder then what your Homelies doe in the Church except you thinke that they be Canonical Scriptures Or els that you so precise folowers of Antiquitie are not bound to
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
contention My questioâ—s are short and easy to be answered if you haue any Faith or Conscience at all As in Example Was there not a Church of God in the world when you were borne Did not the Greatnes Grauitie and Authoritie of Nations which were of it moue you to beleue Did the Inuisible and litle Congregation worke that effect in you If ye trusted the Catholike Church of your time in commending Christ vnto you and without her Commendatyon would not haue credited him can you with a safe conscieÌ„ce contemne the voice of the same Church And to colour your defection and Fleeing from it take holde fast of the first six hundred yeres only As though you could with all your witte iudge better what the Primitiue Church thought and beleued than the present Church which is of one Spirite wth the Primitiue c. But there is no Remedie vpon the first six hundred yeres M. Iewel ioyneth with vs And if any thing be longer than that measure he will none of it he hath sayed it ¶ How M. Iewel himselfe dothe vse the Testimonies of what so euer Age and wryter though he bind other to the first sixe hundred yeres only TO the first six hundred yeres cumpasse then we must be bound al against Reason and Conscience but what shall we doe when the standing in our right against the Aduersarie and the Refusing to encountre with him vpon his conditions shall be thought of some Iudges to be A Preiudice vnto our cause and A greate Argument that our hartes faile vs Dispute sayeth the Heretike wyth me vpon these questions whether the Publike Seruice in an vnknowen tongue Or Receiuing vnder one kinde Or Reseruing of the Sacrament in A Pix wyth A Canopie ouer it â–ª c. Was euer vsed in the Primitiue Church No Mary would I saie if it were to me only I will not Dispute with thee vpon theesâ— poyntes But if thy Hart and Learning serue thee make few wordes and Answer me from whence thou câ—mest Who sent thee What are their Names Where are their Sees What is their Succession What is their Authoritie In which pointes if thou satisfie me not only then in these few Articles which thou demaundest but in euery point and part of the Religion which thy Church aloweth I will be Faithfull and Obedient Dispute sayeth he againe vnto me on Munday come seuennight And before that Day cummeth he chaingeth his minde foure or fiue times with me First he will Dispute in Latine Then he will wryte his minde and speake nothing After that he wil haue the mater Reasoned in Englishe and wise men shal be Iudges And after that againe he will haue it done in the hearing of the people not by quicke Disputation but by Reading only the Argumentes out of a Booke If the Catholike Disagree in anye poynt and stand vpon it either stubburnesse either Mistrust of his Cause either some fault or other shal be layed vnto him And so were many greate and heighnous maters Obiected against S. Ambrose because he refused to haue the cause betwene himselfe and the Heretike Auxentius to be tried in the Consistorie of the Emperour before Secular Iudges And his Exception against the Place only and Audience was accompted an high and intolerable Treason In like maner You shall Dispute with me sayeth the Heretike and nothing shall serue you except it be in expresse Scripture If the Catholike refuse that Condition and allege an hundred Reasons and Authorities that we must beleâ—e the vnwriten veritie as wel as the writen And that the word and will of God is allwaies to be obeiâ—d whether it be deliuered vnto vs by Tradition or left vnto vs in Wryting Yet except he yeld at length all England shal ring of it That the Papistes will not be tried by the linely worde of God That they flee the light That they dare not commit their cause to the Scriptures To be short when M. Iewel now more Reasonably in deede than Some of his Masters or Felowes which will admit nothing but Scripture Yet heretically and stately inough proâ—oketh vs to ioine with him And chooseth his questions and excludeth all our Answers vnto them except they be taken iust out of the vâ— C. yeres after Christ although it be very vniustly required of him and A Catholike should neuer come into such bondage Or not alwaies condescend in these lesser pointes vnto A Protestant Yet if he striue long with him about it and stand in the Defence of the last nine hundred yeres alleaging many and them good causes wherefore the Testimonie and consent of so long time should be alowed the longer he striueth the worse shall he be esteemed for it and the ernest mainteining of euery Truth on his side shall goe in Print abrode for an Argument that in dede he hath no good right Be it so then The Catholike must let goe the vantage of ix C. yeres he must fight within that time and cumpasse that the Heretike prescribeth And although that naturally al men are more fauorable to them that are called in to the law than the suers and troblers of them and suffer the defendant whome worldly frindship cleane forsaketh to haue as much right as his cause will geaue him Yet let all thinges be forgoten which may commend the Catholikes and as M. Iewel hath appointed so let the first six hundred yeres only be considered and alowed But here now let me aske one Question As it not Reason like as our aduersarie prescribeth vnto vs the number and Terme of yeres out of which we must gather our Argumentes that so likewise he shuld not come against vs with any Testimony or Authority which were out of those apointed Limites and boundes of yeres If a Challenger shall say to the Partye whome he Prouoketh come let vs straite waies trie the mater betwene our selues in the plaine Fielde and bring thou thy Sword and Buckler as I will mine when they are agreed vpon the Time Place and kind of Weapon if the Challenger would against the others single sworde come with sword dager horse spere Dagge and what so euer defence or helpe he could get â—yside should he not be compted Awretched and Contentious and A glorious Iacke Bragger He that biddeth the combat seemeth to take himself for the better maÌ„ and to like his owne cause and quarell very wel how Ignominious then and Shamefull must it be vnto him not to fight vpon equall conditions with hys Aduersarie Reason you against me sayeth M. Iewel out of the first six hundred yeres only but I for all that will be at my libertie to vse any Testimonie out of the xv C. and odde yeres sens Christ. Which in very deede is as much to say as knele you here vpon one knee and Fight not out of this Circle which I make to you As for my selfe I will goe or run at my pleasure about you and take my vantage
〈◊〉 in one case may 〈…〉 〈◊〉 that 〈…〉 haue you that haue 〈◊〉 â—aith remayning yet vnto you And â—ou that haue no sâ—ith And mynde 〈◊〉 knoweth when 〈◊〉 for all that 〈…〉 it 〈…〉 the 〈◊〉 them selues wil not in some pointes speake against it For now not to beleue the Canonical Scripâ—ures who dareth And how greate cause hath A fainte and weake harte to assent vnto them whiles the enemies of the Catholike faith doe not openly denie them But when hereaftâ—r Iniquitie and Impudencie shall so aboâ—nde â–ª that faith shal be measured by Reason and not by Authoritie and when by litle and litle men shal be accustomed to conteâ—â—e mocke the Appariâ—ions made vnto holy persons by Angels Saintes the Mother of God or Christ hymselfe and lyken them to fables and Illuâ—ions of the 〈◊〉 Poetes and wicked Sprites that raigned â—mong the Panymes what credite wil be geaueÌ„ shortly after to the Scriptures themselues Wil not the Commyng of the three Angels to Abraham and the Feast which they toke at his handes wil not the wrastling of the Angel with Iacob a whole â—â—ght longe together wyl not the Angels that appeered to Agaz Iosue Balam â–ª Manâ—e Dauid Elias wil not the fiery Chariots that Elizeâ—s saw wil not the Terrible horse wâ—th one in golden armour sitting vpon him and two goodly and glorious yong men in bewtifull apparel which scouâ—ged Heliodorus that would haue spoyled the Orphanes and wydowes and other of their goodes that late in safe keepinge in the Temple of Hierusalem wil not the Angels appeering to the Maries and the Apostles al in white and the Angel that byd S. Peter aryse and put on his hose and shewes wil not al these thinges be quikly and desperately resembled to the conuersations which Homers Goddes and Goddesses had with such as they fauored Nothing is so easie as to cal thinges into doubt to disgrace a true and holy Storie by obiecting a lyke vnto it of the telling of Idolatours or the making of Poetes In which kind of Confounding Marring and Spoyling of thinges M. Iewel hath a Folissh Grace and if he had any Reuerence to Old and Approued Stories he woulde neuer haue ioyned Sozomeâ—us and Homer together He therefore that hath Faith let hym thanke God for it and praie for the increase he that hath none but is negligente or Indifferent let hym thinke aduysedly vpon the sauing of both soule and bodye and make speede to beleue the Scriptures themselues whiles so litle contradiction is against them For other writers then afterwardes let hym consider whether it will stand with saluation to beleue none or whether it be of necessitie to admiâ— al Or whether it can agree with any reason and constancie to contemne them whome he hath for good cause once alowed In beleuing nothing but Scripture there is present daunger For by that Reason Scripture it selfe can not be â—redited because it is not writen in all Scripture In beleeuinge euery thing there is absurditie because of so many Contradictions and Contrarieties as are found emong Writers In beleuing of certaine bookes not yet as Scripture but as the bookes of Lerned Auncient and Generally receiued Authors and sayinges as worthie to be credited and esteemed as our owne opinions there is wisedome and discretion But â–ª if as M. Iewel hath geauen most shameful Examples any man wil contemne the selfesame whome he would seeme to allowe that is such a point not only of Hypocrisie but of Iniurie also that as he should BEWARE OF M. IEWEL for it so should â—e take heed to hym selfe least he fal in it How M. Iewel vseth the selfesame testimonies of the first six hundred yeares against whiche he bringeth Exceptions when his Aduersarie allegeth them THus far then we are come against M. Iewel y â— I haue proued him to â—ind y â— Catholikes vnto y â— first six hundred yeres bysides al reason and equitie And that hymselfe alleageth Authorities of later yeres with all holdnes and libertie Thirdly that he wil not stand to the witnesses of the first six hundred yeres vnto which he appealed so precisely Aâ—d what is there now that maie be added vnto his Chiualrie For in deede this maie be well called his Chiualrie to prouoke as it were al the world and to make conditions such as 〈◊〉 hym and when the battel increaâ—eth â–ª to chainge his armour to put on a 〈◊〉 face to denie that he alowed to alow that he denied In which as he hath shewed hymselfe like as I â–ª by Examples haue declared A 〈◊〉 so what he maie or hath addâ—d therunto to would be considered And I find that his noble Courage and tried Magnanimitie is so greate that the selfe same Authorities against which he fought too the and naile in the Chappiter before he hymselfe in his owne proper person aloweth in other places of his Replie and vseth for substantial and good Argumentes This to proue at large were very easie but in recompense of the last Chappiter before which hath been longer than my opinion I wil make this preseÌ„t one shorter than my first determination And shortnes also maie wel be taken wheÌ„ the mater is in sight that is to be proued I saie therefore Against S. Chrysostomes Masse M. Iewel doth argue in the 10. page of his Replie And not only reasoneth simplie that it can no◠〈◊〉 his but taunteth also them preâ—ily that would haue it to be S. Chrysostomes But â–ª how much he is deceaued in his Aâ—gument and how litle cause he hath to dalie as though he had the victorie it is sufficiently declared alreadie fo 53. of this booke The same M. Iewel in the 89. and 90. page of the Repliâ— where the place of S. Chrysostome There is none to Communicate is layed against hym there I saie he vseth the testimonie of this Liturgie conâ—esseth it to be S. Chrysostomes For these be his wordes Chrysostome himselfe in his Liturgie saith thus Againe But what needeth much proufe in a Case that is so plaine Chrysostome hymselfe in his Liturgie that Commonly beareth his name foloweth the same order Againe This was the order of S. Chrysostomes Masse touching the Clergie and that by the wytnesse of S. Chrystostom himselfe Note the wordes Indifferent Reader and see what proportion is in M. Iewels doeings That Liturgie which before could not be S. Chrysostomes because it praieth for Pope Nicolas and because A praier is there for the Empire and Victorie of the Emperour Alexius and because I trowe it were prophesieing and noâ— praieing that Chrysostome praied for men by name seuen hundred yeres before they were borne that same nowe is S. Chrysostomes by M. Iewels owne confession And not only S. Chrysostomes but Chrysostomes hymselfe For herein also is a greate strength that y â— place which was obieâ—ted against hym beinge taken out of S. Chrysostome he thought to adde a Grace