Nettes neither forsake the great House that is to say the Churche for their sakes who be Vessels made to dishonour Now in case ye also by like rule wil say that they at whose handes the Catholique Churche suffereth suche thinges be not of your side then trie your owne mynde amend your errour imbrace vnitie of sprite in the band of peace Iewel Certainely the holy Fathers and Martyrs of God vvil say unto you VVee knovve not your Priuate Masses vvee knovve not your Halfe Communion vvee knovv not your Strange Vnknovven Praiers vvee knovve not your Adoration of Gorruptible Creatures vve knovve not this Sacrificing of the Sonne of God vvee knovve not your Nevve Religion vvee knovve not you God open the eyes of your Hartes that ye may see the miserable state ye stande in and recouer the place that ye haue loste and finde your Names vvritten in the Booke of Life Harding In the ende of this Diuision by a Rhetorical fiction you make the holy Fathers The holy lerned Fathers tale to M. Ievv and hi◠Cōpanion◠and Martyrs of God to say vnto vs as your blasphmous harte doth phontasie But as we feare not that any suche thing by them shal be tolde vs so were they now lyuing doubtelesse thus would they saye vnto you and them of your sectes as neuerthelesse in their bookes and learned workes they also doo now in effecte say vnto you daily We knowe not your strange state that is without external Sacrifice and Priesthod and consequently without a Lawe We knowe not your eating of common bread and drinking of common wine at your newe founde Suppers in steede of receiuing the true body and bloude of Christe We knowe not your Iustification by your special Faith onely We knowe not your perilous doctrine of Predestination We knowe not your new manner of baptizing without holy oile and other auncient rites and Ceremonies We knowe not your chaungeable new deuised Cōmunions We knouwe not your monstrous Supremacie of Princes in Ecclesiastical maters that is to say the keyes of the kingdom of heauen the supreme Cōmission to feede Christes lambes and shepe and the whole auctoritie that Christe gaue to S. Peter and his Successours so to be vnited by a forced Parlament to the Crowne of a laye Prince that it be made a mater of inheritaunce so that the Prince for the time being be head of the Churche and supreme gouernour in al thinges and causes as wel spiritual as temporal be it man or woman or childe sucking at the Nourses breste We condemne your negatiue Diuinitie which denieth mannes freewil merites of good workes done in grace Prayers made to our blessed lady the Apostles Martyrs and other Saintes to be intercessours for vs to God Prayers for the dead We deteste your wicked and incestuous mariages of Priestes Monkes Friers and Nonnes and of al such as haue made solemne vowe to liue without the vse of wedlocke We deteste your impietie in that ye refuse to adore and doo godly honour to the body and bloude of your Creator in the Sacrament of the Aulter We detest your pulling downe of Aulters your robbing of Churches your schismes and heresies and rebellion against your lawful Princes we detest your prophane contempte of al good religion and godlynes we detest your wickednes we detest you As for you M. Iewel I pray God to touche your harte so as you may be induced rather with some shame of the worlde to recant your heresies and repent to saue your soule then with desperat continuing in that you haue taken vppon you by your foolish and arrogant Chalenge to keepe the vaine estimation of deceiued men and finally to lose your foule for euer The .12 Diuision The Ansvver LEauing no smal number of places that might be recited out of diuerse other Doctours I wil bring two of two woorthy Bishops one of Chrysostom the other of S. Ambrose confirming this Trueth S. Chrysostomes woordes be these Chrysosto in epist. ad Heb. homi 17. Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod nos facimus in commemorationem fit eius quod factum est Hoc enim facite inquit in mei commemorationem He is our Bishop that hath offered vp the Hoste whiche cleanseth vs. The same doo we offer also nowe whiche though it were then offered yet can not be consumed But this that we doo is done in Remembraunce of that whiche is done For doo ye this saith he in my Remembraunce S. Ambrose saith thus Ambros. In Psal. 38. Vidimus Principem Sacerdotum ad nos venientem vidimus audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium etsi infirmi merito tamen honorabiles Sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur We haue seene the Prince of Priestes come to vs we haue seene and hearde him offer for vs his Bloude Let vs that be Priestes folow him as we may that we may offer Sacrifice for the people being though weake in merite yet honourable for the Sacrifice Because al be it Christe be not seene to offer yet he is offered in earth when the Body of Christe is offered Of these our Lordes woordes which is geuen for you and which is shedde for you and for many here S. Ambrose exhorteth the Priestes to offer the Body and Bloud of Christe for the people and willeth them to be more regarded then cōmonly they be now a daies for this Sacrifice sake though otherwise they be of lesse desert Iewel This allegation argueth no greate abundance of stoare For Chrysostome in these vvoordes bothe openeth him selfe and shevveth in vvhat sense other Ancient Fathers vsed this vvorde Sacrifice and also vtterly ouerthrovveth M. Hardinges vvhole purpose touching the same For as he saithe wee offer vp the same Sacrifice that Christe offered so in most plaine vvise and by sundrie vvordes he remooueth al doubte and declareth in vvhat sorte and meaning vvee offer it He saithe not as M. Hardinge saithe wee offer vp the Sōne of God vnto his Father and that verily and in deede but contrary vvise thus he saithe Chrysost. in Epist. ad Hebr. Hom. 17. Offerimus quidem sed ad Recordationem facientes Mortis eius Hoc Sacrificium Exemplarillius est Hoc quod nos facimus in commemorationem fit eius quod factum est Id ipsum semper offerimus Magis autem Recordationem Sacrificij operamur VVe offer in deede but in remembrance of his Death This Sacrifice is an Examlpe of that Sacrifice This that we doo is donne in remembrannce of that that was done VVee offer vp the same that Christe offered Or rather wee worcke the Remembrance of that Sacrifice Thus vvee offer vp Christe That is to say an
was incarnate which is against our Faith Now if Christe touching his Godhead coulde do that which the Father and the Holy Ghoste should not do the Godhead were diuided and peaces or partes were made thereof it being immutable indiuisible one and most excellently perfect so that touching that parte of the Godhead whiche were in Christe Sacrifice might be made but touching that which were in the Father and the Holy Ghoste sacrifice might not be made Here we shal trie how this nowe broched Arian wil purge him selfe Here shal we see whether this Heresie shal also be soothed bolstered and shouldered vp as your other Heresies are or no. Last of al here shal we see whether you wil recant and retract this abominable Heresie as in your Sermon of the .15 of Iune last at Paules Crosse you promised and protested to doo if you could be conuinced of any Of this I say no more But if this blasphemie may be mainteined in this newe English Churche vndoubtedly this English Churche ô pitiful case wil proue a professour of Arianisme yea I feare at length of worse if worse may be Certainely our Christe neuer taught this doctrine neither was euer any such thing attributed vnto Christe by Gods worde nor by the Catholike Churche wherefore you seme not to beleeue in our Christe Christ said of the Spiritual Rewlers Luc. 10. he that heareth you heareth me he that despiseth you despiseth me and so taught obedience vnto his Church and also vnto that chiefe Gouernour whom he instituted Head of the same and appointed to be his Vicare For wheras he said Ioan. 21. feede my shepe he meant that the sheepe should obey him whom he ordeined their feeder or Pastor Whereof it foloweth that who so euer refuseth to be fed that is to say to be gouerned and taught by that general Shepeherd he forsaketh the state and order of a sheepe Math. 25. and becōmeth a Goat and therefore to be placed at the lefte side when the great Shepeherd of al Shepeherdes shal come to sorte his flockes Christ commendeth vnto vs the Sacrament of Penaunce in which if we sinne after Baptisme we are reconciled to God by a Priest whereunto Confession of sinnes belongeth Christ also requireth perfourmance of Vowes This doctrine you receiue not you teache it not You beleeue not our Christe Christ saith S. Irenaeus at his last supper tooke into his handes the creature of bread blessed and gaue thankes Iren. li. 4. cap. 32. saying This is my body and taking the Cuppe likewise he confessed it to be his bloude and taught the nevve Oblation of the nevve Testament vvhich the Churche receiuing it of the Apostles offereth vp to God in the vvhole vvorlde Christian people hath euer bene taught from the Apostles time to this day that to be his true Body and his true Bloude whiche are offered an vppon credit of Christes saying doo adoure and worship the same You teache not this doctrine You beleeue not that Christes wordes do implye this much you teache the contrary Thus you beleeue not in our Christe That Christe sitting at the right hande of his Father in heauen is at the same time in the handes of them who receiue the Sacrament of the Aulter bothe Sacrifice and Sacrificer as S. Chrysostome teacheth and the Church beleeueth you teache not you receiue not you beleeue not Whereas Christ consecrateth the hoste by the ministerie of the Priest saying this is my body this is my bloude his saying being true and you not beleeuing how beleeue you in Christe Christ said Math. 5. A Citie built vpon a hil can not be hidde meaning it of his Church built vpon him selfe You teach that the true Church of Christ hath hen hidde these almost a thousand yeres and so hidde that before Luthers time al Christians were in palpable darknes How then beleue you in Christ Christ said to his Disciples bearing the person of al the Church Math. 28. Behold I am vvith you al daies vntil the end of the vvorld And againe Ioan. 14. I vvil pray my Father and he vvil geue you an other cōforter to remaine vvith you for euer the Spirite of Truth Marke wel good Reader Al daies For euer and The Spirit of Truth But you M. Iewel and your good felowes do teache plainely that the whole Churche of Christ was guided in Truthe by the Holy Ghost only for the space of .600 yeres and therefore you limit and prescribe the trial of Controuersies to that age onely As for these later so many hundred yeres you say the Pope hath blinded the whole worlde You beleue then in a Christe of .600 yeres only not in our Christe and Sauiour which promised to remaine with his Churche Al dayes no daye or yere intermitted euen to the vvorldes ende August in epist. Iohan tractat 6. Nay beleeue you in Christ at al S. Augustine teacheth that Heretikes beleeue not that Christ came in flesh Charitie saith he brought him vnto flesh VVho so euer therefore thus he concludeth hath not Charitie he denieth that Christ came in fleshe And to proue that an Heretike hath not Charitie thus he reasoneth Tu non habes Charitatem quia pro honore tuo diuidis vnitatem Thou hast not Charitie bicause for thine owne honours sake thou diuidest vnitie There for sure trial of Preachers whether they haue the spirite of God or no comparing them as S. Paule doth to earthen pitchers he biddeth men to prooue them by the sounde Pulsate tangite vasa fictilia ne fortè crepuerint male resonent Knocke the earthen pitchers saith he tinke them with your fingers least perhaps they be crackte and geue a broken sounde You are crackte you are crakte M. Iewel We haue knockte you and we finde that your sound is not whole How so Bicause you haue not the Charitie and loue of vnitie You say I knowe wel that you haue Charitie and that ye diuide not the Vnitie but that we the Papistes for so ye cal the Catholiques be they by whom the Vnitie is diuided No no M. Iewel It wil not serue you so to say For when men were once One and in one Auncient felowship or Communion as ye and we were in One Auncient Church before Luther brake the knot he diuideth Vnitie which departeth from his felowes and former godly companie to ioyne him selfe with a newe companie not he who abydeth stil in the former Auncient companie Say therefore what ye wil S. Augustine plainely prooueth that ye are they which haue broken the Vnitie For this can not be denied which by him is spoken as it were to your person Tollis te ab vnitate Orbis terrarum c. Tract 6. in epist. Iohan. You vvithdravv your selfe from the vnitie of the vvhole vvorlde You diuide the Church by Schismes you rent the bodie of Christ. He came to gather together you crie out to the ende to set a sundre It is you M. Iewel
thinges for this is propre to his onely Maiestie For in asmuche as that exceeding greate excellencie hath infinite properties whiche for the infirmitie of our nature we are forced with distincte considerations to conceiue and bicause we are carried vnto God by distincte vertues with distincte affectes and desires whiche folow the apprehensions of our minde that the vertues be not as an vnordered heape confuse in the harte of a iuste man but that eche vertue answere to his propre consideration whereby man is carried vnto God As bicause God is true and faithful therefore we beleeue him bicause he is mighty and liberal therefore we hope in him bicause he is good therefore we loue him whiche three vertues S. Paule setteth forth distinctly writing to the Corinthians to the consideration 1. Cor. 13. by whiche we conceiue him to be verely our Lorde and God from whom as being the Father of Lightes Iacob 1◠Religion euery good thing descendeth and in whome as in the last ende we put our highest felicitie properly the vertue of Religion answereth by which we are woont to sacrifice that is to wit to offer vp giftes and presentes in recognition hereof whereby we acknowledge and professe him to be the beginning of our creation and the ende of our blisse to whom al that is ours ought to be referred Therefore the people of Israel were commaunded of God as soone as they should come into the lande of promise to take the first fruites of al manner of corne and to bring them to the Priest and as he laid them vppon the Aulter Deute 26 to say in this wise I professe this day before thy Lorde God that I am entred into the Land whiche our Lorde hath sworne vnto our Fathers that he would geue vnto vs. Our Lorde hath brought vs out of Egypte with his mighty hand and stretched arme c. And therefore now I offer vp the first fruites of the corne of the land that our Lorde hath geuen vnto me Euen so King Dauid said vnto our Lorde 1. Para. 29 after the greate giftes had bene geuen by him and by his Nobles towardes the building of the Temple Al things are thine O Lord and what thinges we haue receiued at thy hande we haue geuen vnto thee And thus we offer giftes vnto our Lorde not for that he hath neede of them or pleasure in them with which mynde the Babylonians offered vnto their Idol Bel Daniel 14 but bicause in the giftes so offered there is a recognition of his Diuine Maiestie and a certaine satisfaction for sinnes that is to say for the temporal paines due vnto sinnes But bicause lyuing vpon the earth and being enuironned with flesh we vse the senses That a visible Safice is most cōuenient for our nature Ioan. 4. and being tied vnto sensible thinges we can not exercise the proper operations of the soule perfitely such a Sacrifice is conuenient for vs as with which visibly we may confesse and honour that Diuine excellencie of Maiestie For although God who is spirite be delited with that wourship which according to the Scripture procedeth of spirite and truth that is to say of right faith working by charitie and although it be a certaine acceptable Sacrifice vnto him when the soule with inwarde mouing doth consecrate it selfe to God yet truth it selfe that is to say right faith requireth also outward wourship for two causes Outward vvourship of God required for tvvo causes The one is bicause the soule maketh not that inward oblation of it selfe conueniently and perfitely excepte it beholde the same in some sensible oblation of a gifte as in a signe and glasse that by this meane it may be moued and stirred vnto that internal Oblation there to rest and stay as when we pray vnto God and praise him we doo it not only with the harte but also with sensible signes not bicause otherwise he vnderstandeth vs not but for that so we stirre and prouoke ourselues the more feruently to pray Rom. 6. and praise him And therefore S. Paule admonisheth vs that we exhibite not only our mynde vnto God but also our members to be armures of righteousnes The other cause is In Asceticis for that as S. Basile saith we haue not onely our soule of God And therefore the wourship that is geuen vnto him by the soule onely God is to be honoured not only with the soule but also vvith the body and vvith outvvard thinges is vnperfite And for so much as we haue receiued the body and al that we haue besides of him it is right that we serue him with the body it selfe and with al things acknwoleging that he is God and Lorde of al thinges to whom al thinges ought to doo seruice In consideration whereof the thirde brother among the seuen Machabees putting forth his tong out of his mouth as he was cōmaunded and holding vp his handes 2. Mach. 7 both to be cut of by the tormentour said with a bolde courage E coelo ista possideo sed propter Deileges nunc haec ipsa despicio From heauen I haue these thinges but nowe for Gods Lawes sake I care not for them And so gladly he offered his tong his handes and al the partes of his body in Sacrifice to God of whom he had receiued them And so the mother of those seuen Machabees The Mother of the Machabees a woman of manly fortitude with free harte offered vp her sonnes vnto God bicause it was he as she said that had created them and brought them into this light how so euer they had ben conceiued in her wombe Therefore she made protestation as before God and said vnto them I know not quod shee how ye appeared in my wombe for it is not I that haue geuen vnto you spirite and soule and life it is not I that haue ioined together the members of eche of you but it is the Creator of the worlde c. As much to say in effecte as this Lord for so much as I haue had these seuen Sonnes of thee for thy sake gladly I geue them and offer them vnto thee Iob. 1. That blessed man Iob likewise tooke the losse of al his goodes paciently and so with free hart offered them to God forasmuch as he acknowledged that he had receiued them at Gods hande 1. Cor. 6. S. Paule also exhorteth that we glorifie Rom. 12. and beare God in our body and that we exhibite our bodies a liuely Sacrifice vnto God Matt. 22. And in that great and first Commaundement in whiche the Lawe and Prophetes do depende we are commaunded to loue God not only with the soule but also ex omnibus viribus with al our powers and strength Luc. 10. And as we sinne against God not by thought onely but with outward workes also and outwarde thinges as it is euident in fornication gluttonie theafte sacrilege and in the like so we be bounde
Wherfore Theophylact helpeth not the mater at al. Theophylacte maketh for the Sacrifice Yea rather by the manner of his speach he auoucheth the Sacrifice of the Church vnderstanding it by the name of prayer For whereas by his reporte which is expressed also in the Gospel Christ dryuing out the oxeÌ„ aÌ„d dooues foresignified the ceassing of the bloudy and vncleane sacrifices of the olde Lawe Matt. 21. certainely he shewed thereby that a newe Sacrifice vnbloudy and pure should succede in place of the olde because euery lawe hath a priesthod and a sacrifice peculier vnto it Which in the newe lawe is none other Prayer then the Sacrifice of his body and bloude consecrated with prayer and offered vp to God with prayer by them who vnder Christ be priestes after Melchisedeks order And this chiefly is that which Theophylacte calleth prayer For in asmuch as this Sacrifice due mater presupposed is coÌ„secrated by the Priest with the wordes of our Lorde Matt. 26. this is my body this is the Cuppe of my bloud Luke 22. c whiche wordes the Fathers oftentimes name the mystical prayer 1. Cor. 11. he had regarde to the fourme of the CoÌ„secration and would speake as the chiefe of the auncient Fathers haue spoken And so the saying of Theophylacte maketh for the Sacrifice it maketh not against the Sacrifice as to that purpose of M. Iewel it is alleged Furthermore Prayer in this place may be takeÌ„ not only for that which commonly we vnderstaÌ„d by the name of praier that is to say for petitioÌ„ made to God with words but for euery such meane Vvhat is signified by the name of Prayer as God is serued withal in his Church according as it is taken in Esay the prophete alleged by Christ in the Gospel Domus mea domus orationis vocabitur Matt. 21. vos autem fecistis eam speluncam latronum My howse shall be called the howse of prayer but ye haue made it a denne of theeues So that Prayer here being set contrary to the bloudy and vncleane sacrifices of the old Lawe signifieth al manner of seruice of God that is pure and cleane without bloudshedding Ye haue made it a denne of theeues In dennes of theeues slaughters and bloudsheddinges are made saith Theophylacte Nicolaus de Lyra writing vpoÌ„ this place Lyra in CommeÌ„t in 21. cap. Matt. saith Non curabaÌ„t de cultu Dei sed magis de excoriatione populi per astutias suas exquisitas They tooke no care for Gods seruice but rather how by their fyne crafty sleightes they might pille the people Praier taken generally for the seruice of God Here what the prophete calleth orationeÌ„ prayer the interpreter nameth it cultum Dei the seruice or worship of God And to this agreeth the general definition of Prayer oratio est mentis eleuatio ad Deum Prayer is the lifting vp of the mynde vnto God And because amoÌ„g al kindes of prayer that wherin and wherby Christ is offered vp vnto his Father is the chiefe therefore may Theophylact reasonably be thought in this place to haue meant that prayer which the Church calleth the Masse So then by Christes driuiÌ„g of the OxeÌ„ aÌ„d dooues out of the TeÌ„ple aÌ„d by coÌ„meÌ„diÌ„g vnto his Church the vse of praier this Sacrifice caÌ„ not in any wise seeme to be excluded but rather to be brought in as that which beiÌ„g vnbloudy aÌ„d pure ought to succede the bloudy aÌ„d impure sacrifices of the Iewes About the administratioÌ„ of which Sacrifice that Theophylact may also the rather seeme to haue vnderstaÌ„ded it by the name of praier after the mind of S. Augustin August ad PaulinuÌ„ epist. 59. the request of S. Paule touching sundry kindes of praier is accoÌ„plished Obsecro igitur primuÌ„ fieri obsecrationes orationes 1. Tim. 2. postulationes gratiaruÌ„ actiones ê“ oiÌ„bê° hominibê° pro regibus oiÌ„bus qui in sublimitate constituti sunt I beseche you therfore that aboue al thiÌ„gs supplicatioÌ„s praiers intercessioÌ„s and geuing of thaÌ„kes be made for al men for Kings and for al that be placed in high authoritie To coÌ„clude al redoundeth to this end that forasmuch as the special Sacrifice of the Churche is made and celebrated with praier so as it selfe be included within the general name of Praier M. Iewel findeth no helpe in this saying of Theophylact towards the maintenaÌ„ce of his Negatiue whereby he would vtterly deface and take the Sacrifice away Which thinge when he sawe him selfe euidently ynough he deuised other shiftes and saith Iewel Hovv be it the old learned Fathers as they oftentimes delited theÌ„selues vvith these vvoordes SabbatuÌ„ Parasceue Pascha Pentecoste and such other like termes of the old Lavv notvvithstaÌ„ding the ObseruatioÌ„ and Ceremony therof vvere theÌ„ abolished aÌ„d out of vse EueÌ„ so likevvise thei delited theÌ„selues oftetimes vvith these vvordes Sacerdos Altare SacrificiuÌ„ the Sacrificer Pachymeres pa 401 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. Origen in Epist. ad Rom. li. 10. Nazian in Oratio ad PlebeÌ„ Chryso in Epist. ad Rom. Homil 29. the Aultar the Sacrifice notvvithstaÌ„diÌ„g the vse therof vvere theÌ„ clearly expired only for that the eares of the people as vvel of the Ievves as of the GeÌ„tils had ben long acquainted vvith the same Therfore Pachymeres the Paraphraste vvriting vpoÌ„ Dionysius saith thus PresbyteruÌ„ appellat SacerdoteÌ„ vt etiaÌ„ in Coelesti Hierarchia idque vsus iaÌ„ obtinuit Him that is the Priest or elder he calleth the Sacrificer as he doth also in his Coelestial Hierarchie And the same word Sacrificer is now obteined by Custome In this sense S. Paul saith of him self Sacrifico EuangeliuÌ„ Dei I sacrifice the Gospel of God And OrigeÌ„ saith Sacrificale opus est anuÌ„nciare EuaÌ„geliuÌ„ It is a work of Sacrifice to Preach the Gospel So the learned Bisshop NaziaÌ„zenus saith vnto his people Hostiam vos ipsos obtuli I haue offred vp you for a Sacrifice So saith S. Chrysostom Ipsum mihi Sacerdotium est Praedicare EuaÌ„gelizare HaÌ„c offero oblationeÌ„ My whole priesthod is to teache and to preache the Gospel This is my OblatioÌ„ This is my Sacrifice Thus the holy Fathers alluding to the orders and Ceremonies of Moyses Lavvâ— called the preachiÌ„g of the Gospel a Sacrifice notvvithstanding in dede it vvere no Sacrifice Harding The effect of that hath ben said by the Replier hitherto is this The Sacrifice wherin Christ is offered vp vnto his Father is not appointed by God to be made by maÌ„ for ought that may appere by any Clause or SeÌ„teÌ„ce of the Scripture but yet it is reported aÌ„d ofteÌ„tymes spokeÌ„ of by the Olde learned Fathers What meaneth M. Iewel thus to teach would he haue meÌ„ beleue that the Holy Ghost the spirite of truth who vsed the Prophetes Apostles and Euangelistes for his Secretaries to endite the Scriptures agreeth not with the Holy Ghoste that sithens their tyme hath spoken by the mouthes of the
holy Doctours Remembreth he not they were for the more part such Act. 20. as by report of S. Paule the Holy Ghost hath made Bishops to gouerne the Churche of God which he hath purchased with his bloud If thei haue beÌ„ made gouernours of the Church by the holy Ghost may we not boldly say they haue ben taught the truth by the holy Ghost wherewith they might instruct the Church Either the Fathers vvere deceiued or the holy Ghost dissenteth froÌ„ him selfe by M. Ievvel Verily of this doctrine one of these two must folowe That either al the olde learned Fathers were deceiued and taught false doctrine or that the holy Ghost who ruled the penne of them that endited the Scriptures dissented from himselfe speaking in their Successours the learned Fathers For that the Fathers either of their own heads or of priuat inspiratioÌ„ without al warrant of Gods worde instituted this Sacrifice neither M. Iewel saith it nor is it so much as to be suspected The second that is that any dissension or contrarietie be ascribed to the holy Ghoste is hainous blasphemie The first that al the learned Fathers should be deceiued and also deceiue the Churche is not to be graunted For in asmuch as they receiued the spirite of truth which Christe promised to the Apostles Ioan. 14. and were gouerned by the spirite of God and by the same were lead into al truth it ought not to be thought of them in general that they haue inclined vnto falshod specially in so weighty a mater Wherfore it standeth M. Iewel vpon either to deny that the olde learned Fathers haue by their ofte mention of Priestes Aultars and Sacrifice acknowleged the singuler Sacrifice of the Churche or recant what he said of the Scriptures that by any clause or sentence of them it cannot appeare where God appointed any such Sacrifice to be made at al. If he wil say as he semeth to say The Fathers confesse not ne acknowledge not in dede the Sacrifice it selfe but yet ofte tymes they vse the woorde of Sacrifice that is to say they speake of it as also of the Priestes and Aulters to that may be answered that by their woordes we vnderstande their meaning Forasmuch as they confesse it with words and that very oft how can we iudge otherwise of them but that they beleued it also in harte What maketh he the auncient holy Fathers Gods dere frendes placed in authoritie by the holy Ghost to gouerne the Church of God to be double men such as say one thing and thinke an other Why taught they so but that the Churche should beleue so If they would al men to beleue it shal we say they beleued it not them selues When M. Iewel minding to mainteine his Chalenge A shifte deuised bi the schole of this nevve Gospel against the manifold testimonies of the Fathers for the Sacrifice had with him selfe considered this much knowing right wel as thereof he could not be ignoraÌ„t how easy a thing it were for the Catholikes to allege infinite places out of the olde learned Fathers for witnesse and proufe of their faith and of the Churches faith coÌ„cerning this Sacrifice for some shew at least of a colorable answer to be made he deuised this shift or rather vseth a shift inueÌ„ted by the deuisers of this newe Gospel in whose schoole he hath learned his newe diuinitie As the Fathers saith he delited themselues with the wordes Sabbatum Parasceâ—e Pascha Pentecoste and other termes of the olde Lawe notwithstanding the obseruation and Ceremonie thereof were then abolished so they delited themselues oftetimes with these wordes Sacerdos Altare SacrificiuÌ„ Sacrificer Aulter Sacrifice notwithstaÌ„ding the vse hereof were theÌ„ clearly expired This great mater is not so lightlye carried awaye M. Iewel Although with force of your sworde with your mattockes and pickaxes ye haue cut hewed and throweÌ„ downe al the holy Aulters of the Churches of Englande and therefore of the Churches of Christe haue made the Synagoges of Antichrist yet with this sclender worde of yours ye caÌ„ not bereue the whole Church of God of the priesthod of the Aulters of the Sacrifice apperteining to the newe Testament M. Ievvel maketh the Fathers to speak one thing aÌ„d to meane an other If there be no vse of Priestes Aulters and Sacrifice is it to be thought the olde learned Fathers hartes could serue them so ofteÌ„times to speake and write of theÌ„ aÌ„d to deceiue the people coÌ„mitted to their charge for their delite and pleasures sake BeloÌ„ged it to their grauitie holinesse and loue of truth to delite and solace them selues with falshod to vse hypocrisie and as it were legiérdemaine by speaking one thing aÌ„d meaning another to serue Gods people with voide and empty words as it were with pipt nuttes Whiles they teach theÌ„ a doctrin of great importaÌ„ce to vse words that coÌ„tein not the mater which their proper significatioÌ„ reporteth This were crafty cifring it were not right aÌ„d plaine teaching Verely we ought to iudge better of the holy Fathers aÌ„d to thinke that men endued with so great grace swarued not froÌ„ the vpright coÌ„science touching the vse of termes which one of the best lerned of theÌ„ speaketh of Whose words be these wherby it appereth how rightly warely aÌ„d circuÌ„spectly they vsed to speake Aug. de Ciuit. Dei libr. 10. cap. 23. Vse aâ—d obseruatioÌ„ of SabbatuÌ„ Pascha Altare etcâ— is double olde and nevve Nobis ad certaÌ„ regulaÌ„ loqui fas est ne verboruÌ„ liceÌ„tia etiaÌ„ de rebê° quae his significaÌ„tur impiaÌ„ gignat opinioneÌ„ It is right saith he that we speak after a certain rule least the ouermuch libertie of words ingeÌ„der an opinioÌ„ of the thiÌ„gs which by theÌ„ be signified But for a ful answer to you M. Iewel where as you affirme the ObseruatioÌ„ and vse of that is signified by these wordes SabbatuÌ„ Parasceue Pascha PeÌ„tecoste Sacerdos Altare SacrificiuÌ„ to be vtterly abolished and clearly expired in the newe TestameÌ„t you seme either of ignorance not to vnderstand or of malice to disseÌ„ble that the obseruation and vse of these things is of two sortes old and new Legal and Euangelical Iewish and Christian. The olde Legal or Iewish Obseruation and vse of these was clearly expired in right by the comming of Christ specially at what time hanging on the Crosse and now geuing vp the ghoste Ioan. 19. he said Consummatum est It is finished The newe Euangelical and Christian obseruatioÌ„ and vse hereof remaineth in the Church and shall remaine so long as the Church continueth The Iewish Ceremonie of these is quite abolished we grauÌ„t neither be they now in Christs Catholike Church vsed as the Iewes vsed them But the faithful ChristiaÌ„s now kepe vse and celebrate their Sabboth that is to say their restingtide their Parasceue or preparingtide coÌ„monly called Goodfriday their Pascha or Easter their Pentecost or Whitsontide their Priesthod their Aulter their Sacrifice in
shal be taken for good then haue the Arians ouercomme For if the Churche shal be driuen to shewe letters syllables and termes neither can we finde the CoÌ„substantialitie of the Sonne of God with the Father nor the Procession of the holy Ghoste from the Father and the Sonne nor certaine other great pointes of our Faith which notwithstanding being reueled to the Churche by the holy Ghoste the spirite of truth and declared by the expositions of the holy Fathers we are bounde to beleue vnder paine of eternal damnation Knowing your selfe ouerborne with the force of this plaine testimonie of S. Irenaeus craftily you dissemble it and keepe your selfe a loofe of from rehersing the wordes pretending thereby that he neuer said so as I haue reported him But let the booke be vewed and it shal be founde wil you nil you that I haue truly alleged him M. Ievvel forgeth sayinges of his ovvne head and reporteth them for the sayinâ—ges of S. Ireneus You on the other side to conueigh the whole point to Malachie the Prophete where you thought rather to haue some colour of aduantage come in with a forged saying of your owne and setting it forth in the lettre that you caused the Doctours sayinges to be printed in you ascribe it vnto S. Irenaeus whereas the sentence which here you haue inserted pretending for credit your solemne warrant with these woordes Thus onely he saith is not in S. Irenaeus You should haue tolde vs M. Ievvel diuerteth from the testimonie wher vvith he is vrged and entreth into an other mater and with good authoritie haue prooued it what other thing can be vnderstanded by the newe Oblation of the newe Testament whereof S. Irenaeus speaketh but the Oblation of that which Christ said to be his body and confessed to be his bloude To this you make no directe Answer but slily carye away the reader vnto the saying of Malachie whereof I haue treated before I vrge you with S. Irenaeus and you shooting wide of the marke make answer to the place of Malachie whose saying is not in this place principally obiected but brought in by the way as it were by Saint Irenaeus interpretinge the pure Sacrifice by him mentioned of the Newe Oblation of the Newe Testament The olde learned Fathers you say neuer vnderstoode so much So much What so muche meane you That the Oblation of Christes body and Bloud is the new Oblation of the New Testament Irenaeus li. 4. cap. 23. which Christ taught his Disciples which the Church receiued of the Apostles and now offereth vp vnto God through the whole wrrlde as S. Irenaeus saith Did the Fathers neuer vnderstand this much What say you then to S. Irenaeus who vnderstoode so much as by his wordes it is cleare What is this but to set the holy Fathers at variance with S. Irenaeus Yet you wil needes seme to vnderstande the Sacrifice that Malachie spake of of Preaching of a Contrite hart of Prayer of Praise and thankesgeuing For credite hereof you allege TertulliaÌ„ S. Hierom and S. Augustin Wel what if it be so What answer is that to S. Irenaeus As for the place of Malachie as I said before it is past and answered Certainly it can not be vnderstanded of the purenes of mans hart for of lacke therof he complaineth not but of polluted sacrifices Againe the purenes of mans harte commonly is not so great as therfore the name of God should so much be magnified And the same was in many Iewes then no lesse then it is in the ChristiaÌ„s now To that you bringe out of Tertullian and S. Hierome concerning what is meante by the Pure Sacrifice in Malachie you haue myne answer before in the thirde Diuision In the .3 Diuision fol. â—0 b. deinceps What you bringe here you brought the same before Sparing my labour inke and paper I remitte the Reader vnto that place where he shal finde you to haue but a weake aide of Tertullian and shamefully to haue falsified S. Hierome as becommeth such false shifters to doo To prooue that Malachie by the pure Sacrifice meant not the Sacrifice of the Aulter you bringe in S. Martialis ad Burdegalenses whom you cal one of myne owne newe founde Doctours If you contemne him why doo you allege him Wil you shunne his auctoritie and yet craue helpe of him If I would vse your owne Rhetorique here might I say what toole is so bad that Maister Iewel wil not occupie M. Ievvel falsifieth Martialis rather then seeme to be without al weapon Of what authoritie so euer he be once this is true in your translation you haue fowly falsified him by putting in woordes of your owne forgerie For he speaketh nothing at al of Malachie nor in that place once nameth him Whose name you added of your owne vnto the sentence out of him alleged to vnderproppe your weake and ruinous building with al. In that Epistle ad Burdegalenses S. Martialis vnderstandeth by Ara Sanctificata one Special Aulter that in the Citie of Burdeaulx was consecrated in the name of GOD and S. Steuen Which Aulter being in olde time dedicated to an vnknowen God he at the ouerthrowe of Idols Aulters there caused to be reserued whole and him selfe halowed it This much is declared in the Epistle it selfe And as you haue falsified your Doctor with putting in stuffe of your owne to the beginning of the sentence so haue you corrupted him much worse with cutting away from the middest the hinder parte Martialis Epistol ad Burdegal For these be his wordes Nec solùm in ara sanctificata sed vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeternam offerimus Neither onely vpon the halowed Aulter but euery where is the cleane oblation offered vp vnto God as he hath witnessed whose body and bloude we offer vp to life euerlasting And what is that Christ hath witnessed for of him he speaketh That Priestes should offer vp his body and bloude in euery countrie Luc. 22. saying Do this in my Remembrance This serued not your purpose and therefore you hewed it away Double oblation one in spirite only the other in the Sacrament If this answer do not satisfie you may it please you to take this other S. Martialis speaketh of two kindes of Oblations The one is offered vp in spirite only the other in mysterie and in the Sacrament The spiritual oblation is offered vp not only vpon a sanctified Aulter but also euerywhere But the mystical and Sacramental oblation which is of the body and bloud of Christe is offered vp only vpon a consecrated Aulter bicause thereon is the real presence of the same And of that kinde of oblation in that very place which you haue so fowly corrupted he saith thus Christ hauing a body both vnspotted and without synne bicause he was conceiued of the Holy Ghoste and borne of the virgin Marie permitted it to be
Commissioners in London vpon a complaint examined the mater that it was founde but probable And probable he meaneth in the iudgement of them who gladly finde fault with al that was done touching the punishment of heresie in Queene Maries reigne Now the thing if any such thing were done at al being so Notorious so openly executed so fewe yeres then past since it was doone so many men yet lyuing that would haue ben present at the examination in case they had bene commaunded the charges of the iourney from Garnesey where it is said to haue bene done to London being borne and could haue brought true witnesse neuerthelesse to be founde but probable I weene it wil not to any wise man appeare very probable How be it let the Fable be a Storie and the same be taken for true Of the vvoman of Garnseis childe falliÌ„g out of her bely into the fire according as Foxe doth describe it to the aduantage and as you M. Iewel report it That in Garnesey three wemen that is the mother and her twoo daughters were burnt and that one of the Daughters was with childe and the childe issued from her wombe being riued with the fier and was consumed together with the fier What of al this In whom was the faulte in the officer that tooke not the childe out of the fier or in the vnnatural mother that brought it into the fier In the Storie there is mention made of a childe and of the mother but of the childes Father there is no woorde spoken It appeareth very credible that the historiographer was a shamed to name the childes Father least so he should haue defaced the glorie of the mothers Martyrdom For I would faine know who was the husband to the daughter M. Fox doth not expresse it But you wil say how so euer the childe was begotten the mother being in that case should haue bene by no Law iustice or reason committed vnto the fier True it is a woman in that case may for once claime the benefite of her belly Mary I haue heard Lawiers say that if whiles she is in prison she play the strompet againe by Lawe the iudge may denie her the benefite of her belly and geue sentence of death vpon her But as for your pratteling parrat Paratine for so was her name as M. Fox registreth her it was not knowen to the Iudge Paratine of Garnesey that she was with childe Had it bene knowen doubtelesse her death had bene differred vntil she had ben brought on bed But the honest woman bicause she would not shame the Gospel keping it priuy from the Magistrates claimed not the benefite of the Lawe and so now not only like an harlot or Heretique but like a Murtherer went desperatly to the fier and murdered bothe her selfe and her childe conceiued within her So farre the Deuil carrieth them whom he possesseth and leadeth at his wil. This abominable facte God by his most iust iudgement reueled to the condemnation bothe of her and of the cause for which she dyed by suffering the childe to fal from her wombe in the sight of al that stoode by Iudge now discrete Reader to whom redoundeth the blame of the crime whether to the Ministers of Iustice who not knowing the thing executed the Lawe or to the woman that for auoiding a worldly shame conceeling her owne turpitude became a murtherer of her owne babe before it came to perfection So that she died gilty of three heinous crimes of heresie lecherie and murther And to these thefte may be added for the fourth For it appeareth by the tale that Foxe him selfe to her best estimation telleth of her that she was a thefe as being accessorie to the honest woman Vincent Gosser that stole a siluer gobblet If the mater were wel examined I doubte not she would be tried an honest woman and a fitte vessel to receiue the glorie of these newe inuented Martyrdomes Here I appeale vnto your owne wisedome M. Iewel Vvhat vvas to be don vvith the dead and demaunde of you what you could or would haue done for that vnperfite and dead childe in that case better then was done Carcasse of Paratines babe If they had taken it out of the fyer what should that haue auailed Life it had none and therfore was it not to be baptized Sense it had none and therfore had it not ben holpen by sauing it from burning As for burial sith it was neither Christened nor come to be perfite man it was aswel burnt and buried in earth yea in some respecte better bicause being burnt with the wicked mother besides the more detestation of the horrible crime to the example of others it was a testimonie against the mothers vnnaturalnes Neither in deede truly to speake was it a poore innocent Babe as to aggrauate the facte more rhetorically then truly you reporte For being a dead thing as it could not be riche or hurtful so neither properly ought it to be called poore or innocent This much considered you haue gotten litle honestie to your Gospel M. Iewel by rehersal of casting this poore innocent Babe into the fyer And the mother your Syster in the Lorde is fownd but a meane Martyr and witnesse of the truth Tybourn Martyrs Of the fruite of such Martyrdome the famous Tree of Tybourne bringeth forth good stoare Iewel The vvorste vvoorde that proceeded from them vvas this O Lord forgeue them They knovve not vvhat they doo O Lorde Iesu receiue my Spirite In the meane vvhile ye stoode by and delited your eies vvith the sight Ye digged vp the poore carkasses of Goddes Sainctes that had beene buried longe before ye serued them solemnely vvith processe and ascited them to appeare at your Consistories and by Publique sentence adiudged them to die the second death and so to the perpetual shame of your cruel folie ye vvreakâ—e your anger vpon the dead O M. Hardingeâ— your conscience knovveth these are no lies They are vvriten in the eies and hartes of many thousandes These be the markes of your Religion O vvhat reckeninge vvil you yeelde vvhen so muche innocent Bloud shal be required at your handes And vvhere you say VVee must pulle the Olde Martyrs out of Heauen to place our ovvne for that our Doctrine and theirs as you beare vs in hande is quite contrary al this is but a needeles ostentation of idle vvordes Yf vauntes vvere proufes then vvere this mater fully ended But vve say that in these cases that I haue mooued you are not hable to allege one sufficient Clause or Sentence of your side out of any of al the Olde learned Fathers And hitherto your muster appeareth but very simple notvvithstaÌ„ding the great promise of your Stoare Harding The pacience of your stincking Martyrs who say you vttered no worse worde then ô Lorde forgeue them ô Lorde Iesu receiue my spirite is by you hyely commended Pacience in an euil cause is no sufficient trial of a true Martyr It