his quotations to be in my said two Bookes whiche are not there in deede altogether in that order and meaning as he vntruly hath alleged them I proue his dealing herein partely to be agreable to his other false demeanour and partely that good and iust causes there were why I should writing against him vse suche order of language Furthermore bicause he woulde the great and manifolde Vntruthes with whiche I charged him to seeme no Vntruthes at al but that al is the Gospel what so euer commeth from his Mouthe and whereas for proufe thereof he hath set forth a View of his Vntruthes the least of al that he could espie by me noted against him and pretendeth to iustifie the same his least Vntruthes in the said View I haue made an answere to that View of Vntruthes and there doo shewe manifestly specially in the chiefe pointes where errour is most perilous that he was truely and iustly charged with those Vntruthes and that for ought he hath yet said in Defence of them he remaineth stil chargeable with the same as before This muche I haue perfourmed in the first Booke After this in foure bookes folowing I detecte his Errours Lies Cauilles shiftes Sclaunders and sundrie vntrue matters founde in the firste and seconde parte of his Defence And in respecte thereof I cal the Treatie A Detection of sundrie foule errours lies sclaunders c. At length hauing tried by very certaine experience and exacte view of the whole Booke that there was no ende of lying what place so euer in reading my eie lighted vppon I thought it most profitable and most agreable with my profession to let passe thinges of smal importance the handeling of whiche serued him specially to scoffe to vtter vile matter againste the Churche and to fil vp his Booke in tended at the beginning to be made greate and to treate of the Articles of Doctrine in defence of the Truthe and to confute what he hath brought to the contrarie Among whiche Articles of doctrine of some I haue treated briefly as being alreadie treated of in my Confutation and otherwheres of some at good length and with more diligence as of Succession and of the vnlawful Marriages of Priestes and al other Votaries wherein he is very large and copious of Doctours sayinges of al sortes but vtterly destitute of any one saying that maketh cleerely for his parte In the ende I doo most euidently disproue and refel what he was hable to bring for Defence of two pointes which he is not ashamed to affirme seming to me the one very false the other very sclaunderous The first is as he auoucheth them that matters of faith and Ecclesiastical causes are to be iudged by the Ciuile Magistrate The other is that the Papistes haue taught that simple Fornication is no sinne How weake proufes he bringeth for the one and for the other and yet how shamelesly he goeth about to prooue them by conference of bothe our Treaties it shal appeare Withal there I haue added a Comparison of Errours in mistaking names of menne bookes Chapters c. with whiche M. Iewel chargeth me and I him Matters let passe vvith treating vvhereof the Defence is grovven to a Huge Volume Thus haue I declared in fewe the Summe as it were and Order of this Treatie As for sundrie other matters as of forged Scriptures of the doctrine of Deuilles so he calleth the forbidding of Priestes Monkes Friers and Nunnes to marrie of the fruites of single life whereof he laith out great stoare of filthy sayinges of S. Iames Epistle whether it be Canonical Scripture of sundrie ancient Traditions now growen out of vse of the Fourmes and Accidentes whereat he scoffeth like a Vice plaier of the number of the Sacraments of the Churche which we defende to be seuen he affirmeth to be but two or els so many as the thinges be vnto which the name of Sacrament is by any Writer applied which are very many of the Faith of Infantes of their new found Imaginatiue Faith or rather phantastical Imaginatiō that eateth the bodie and drinketh the bloud of Christ of the Popes Dispensations of dissensions among the Fathers of Nominales and Reales of Thomistes and Scotistes of diuersitie of religious persons Apparel wherein he saith they put great holinesse of the variance betwen the Lutherās and the Zuinglians of the fable of Dame Iohane the woman Pope of the Marble Image lying in the high way at Rome of the stoole of easement of Porphyrie stoane at Lateran of Athenes and Rome whether they were Vniuersities in the time this Dame Iohane is feyned to haue liued in of the vicious life of Petrus Aloisius Duke of Parma and Placentia of Iohn Diazius death of the slaughter of the Boures of Germanie that tooke weapons against the nobilitie there prouoked by the preaching of Luther and his scholers of Constantines Donation of Poison ministred in the Sacrament as he reporteth feined fables for stories of great soothe of the abomination of desolation of the state of the Church of Rome of Antichrist of the mistaking of Cardinal Hosius of their pretensed burning of the Scriptures of S. Augustine the Apostle of the English Nation that he was a wicked man of Priestes keeping of Concubines of Images of Latine Praiers and Churche Seruice of Comparison of learning betwene the Catholiques and the Protestantes of Rome whether it be Babylon of summoning of Councelles of the Stewes in Rome whereof gladly he vttereth muche talke of kissing the Popes foote of the Popes hurling of Franciscus Daldulus fast tied in chaines vnder his table there to gnaw boanes with his Dogges of the Popes Bridle and Stirop to be holden by Princes of Pope Hildebrandes surmised wicked deedes as they fable of the Popes treadding on the Emperours necke of the Pope whether he be euer holy of the Popes Exactions of the Cheast in the Popes bosom whether the Pope be God of the Popes power feined to be ouer Angels whether the Pope can commit Simonie whether the Pope be King of Kinges whether the Pope be aboue general Councels whether the Pope maie erre or no whether the Pope be a Kinge Of these and of a great many moe suche matters whereof some be lothesom some be fabulous vaine and friuolous some be false sclaunderous and spiteful some blasphemous some alreadie sufficiently treated of briefly al tending vnto the contempt of the Catholique Religion as M. Iewel handleth them in which matters he hath vttered the stoare of his learning Of these I saie I haue said nothing much disaduantaging my selfe thereby and the common cause which I defend for so much as in the making vp of his great Booke with heaping together these ministerly matters he hath vttered as he doth euery where els good stoare of most euident and grosse Lies of which his owne frendes and best fauourers in case thei were detected would be ashamed These forenamed be the thinges which I haue briefly handled and these other and
custome of falsifying al that he taketh in hande euen here also he playeth that parte as kindely as any where elles For although some suche wordes or the like be in deede founde in my writinges against him yet they beare not suche an owgly and lothsom visard as he putteth on them As for example whereas sometimes for good cause I can not finde in my harte to cal these mennes rash Innouation of the auncient religion their wicked abrogation of certaine Sacramentes their vile prophanation of the reste their horrible contempte of the body and bloude of Christe in the most blessed Sacrament of the Aulter whereas I say I can not finde in my harte to cal these thinges Godly procedinges restoring of the Gospel the sincere Worde the right Ministration of the Lordes Supper as they would al men to cal them but contrarywise Deuilish spite wickednes and villanie to cause the mater to seme more odious he reporteth my wordes thus your Deuilish spite your Deuilish wickednes your Deuilish villanie c as thoughe I had spoken them to him and to his felowes specially whereas for the more part suche wordes are spoken not in the second but in the third person of the Heretikes of our time indefinitely and in general Whiche neuerthelesse if I had spoken vnto him and them directly it had ben no greeuous sinne their desert considered For therein had I folowed the counsel whiche S. Antonie that blessed man gaue vnto his Scholers a litle before he departed this life To whom he said thus as S. Athanasius who wrote his life reporteth Athanas in vita Antonij Haereticorum venena vitate meumque erga eos odium sectamini Scitis quòd nullus mihi pacificus sermo cum eis fuerit Auoide the poisons of Heretiques and folow the hatred that I haue borne them Ye know that I had neuer any peaseable talke with them How so euer it be it had benne M. Iewels parte to haue vsed more truth in his writing But why did he not set forth my whole sayinges where suche wordes be placed What reason is it a man to burthen his Aduersarie with certaine wordes only and with silence to dissemble his entiere sentences By what laudable example hath he done thus Whiche of the olde Fathers euer did so If no man euer did it before these daies then so farre as the Catholique Church hath not erred in Faith and hath no neede now to receiue a new Gospel of Luther Zuinglius or Caluine by this practise he sheweth him selfe aswel a folower of the inuentours of new malice as a mainteiner of new Heresies Brentius the first author of this new deuise of laying the Aduersaries sharpe wordes together in one heape practized by M. Iewel This deuise of laying together in a heape al the sharpe wordes with whiche one feeleth him selfe prickte culled out of the aduersaries wriâ—â—nges is very strange and new and before this age whiche bringeth forth many rare nouelties was neuer vsed of any learned man In our time it is begonne and for ought I know first practized by Brentius who in the beginning of his booke against Bullinger entituled Recognitio propheticae Apostolicae doctrinae c written in defence of his newe doctrine of Vbiquitie laieth together in a heape al the wordes that Bullinger had vttered in his booke against him whiche might seeme sharpe rough and vngentle so softely must these menne now be handled after that they haue spent al their intemperate railing vpon the Pope the Papistes the most blessed Sacrament of the Aulter the daily Sacrifice the other Sacramentes and the godly Ceremonies of holy Churche Wherefore M. Iewel is not like to haue the glorie of this new deuise he must be content to yeelde it vnto Iohn Brentius whose ape and folower he is in this as in many other pointes worthy of smal praise Now if Bullinger the grande Captaine of the Sacramentaries of which secte M. Iewel is a professed mainteiner thought it not vnseemely for the grauitie of his Ministership to be so plaine with Brentius as to put him in minde sometimes of his deserued titles by saying he was Rixator Spiritus inflatus CaluÌ„niator c. a Branler In RespoÌ„sione BreÌ„tij ad primam partem Bullingeri pag. 8. 9. a pufte Sprite a spiteful speaker a skoffer a mocker a Hickescorner a peruerter a lyer vncleane impudeÌ„t a babler a brabler a craker a thrower of Christ out of his heauenly seate madde light childish a iangler a reuiler a sclaunderous person an Eutychian a Sophiste a railer woorse then Swenckefeldius him selfe Againe if he thought it not discommendable in him selfe being the chiefe Superintendent of Zurich to cal BreÌ„tius booke writen in defence of that new heresie Brentianas nebulas figmenta c. The mistes and deuises of Brentius Head vaine and peeuish â—oies knauish folies a doctrine dissoluing the hope of the faithfulles assured saluation in heauen a madnesse a phantasie Sophistrie crafty fetches most false deuises a feeble write Sophismes guiles a booke of Riddles a fabulous monstre a Sophistical Egypte stincking trifles prodigious Vbiquitie frantique wordes c If Bullinger I saie one of your noblest Worthies thought it not vnseemely for his degree and state to vse suche bitter eloquence and order of speach in reprouing Brentius and was neuer and it is like should neuer haue benne reproued for it among them of your owne Sacramentarie Secte M. Iewel why are you so heauy a Maister to me whom you esteeme muche lesse then Henrie Bullinger the Successour of your great Patriarke Zuinglius in the Chaier of your doctrine at Zurich as to blame that in me whiche you could not finde in your harte to disallow in Bullinger Wel how so euer in please you fauorably to iudge of your owne great Maisters and laye lode of reproches vpon me yet this muche you maie cal to your consideration Wordes considered alone without composition sounde good or euil according to their signification and al manner of wordes may be vsed without blame Of the sentences and whole sayinges onely where the circumstance may be considered and weighed faire or fowle speache is conceiued Now if thou wilt take the paines Reader to turne to the places of my bookes whence M. Iewel hath piked out those wordes for vse of whiche he reproueth me as a man of vncourteous vtterance thou shalt right wel perceiue in case heresie haue not vtterly bewitched thyne vnderstanding and bereued thee of al iudgement the verdure of my speache to be suche as may seme conuenient for a vessel of the holy Ghoste to taste of It may please M. Iewel to consider that by degree of Schoole and by lawful calling otherwise I stand in the place of teachers And therefore though at this present the Pulpite be denyed me yet I find not my selfe wholly so discharged of the office of teaching Now hauing no other conuenient meane to teache but by writing what ought I at this tyme to write
you are to defend it what wise man seeth not Yet bicause you thinke your selfe shamed for euer excepte you stand to it stoutely ye proceede without regard of truth or modestie And nowe seing your selfe brought to this distresse that you must either yeelde with some shame or prosecute your Chalenge with more shame ye choose rather to seeme impudent in lying and to passe al measure in craking then any thing ouerseene in that you first tooke in hande And albeit bothe I and others haue made most euident proufe hereof and the thing it selfe speaketh so muche yea and your owne very frendes see it and be right sorfor it yet forsooth to cal M. Iewel a lyer a sclaunderer a craking Chalenger by verdite of M. Iewel him selfe it was vnmannerly and vnciuilly done But sir sith you require me to be so courteous in my writinges against you why did not you your selfe in yours against me vse more courtesie Is that commendable in you whiche is reproueable in me Or els what haue you a special dispensation to say what you liste and to require al others to adore you and say Aue Rabbi Shal it be lawful for you to crie out vpon vs tolle tolle crucifige and must we sing vnto you Sanctus Sanctus Sanctus Whiles ye barke and bite must we caste a disshe of fragmentes vnto you Whiles ye play the Beare with vs must we throw honny vnto you Whiles ye play the parte of Satan must we light a candle before you S. Paule the chosen vessel of Christe teaching Titus Tit. 1. how to demeane himselfe towardes such as you are said Increpa illos durè rebuke them sharpely But what soeuer you say or doo must we needes sothe you and smooth◠you Muste we stroke you and cooxe you as men doo curst boyes after they haue done shrewd turnes If you passe al men that euer wrote in number of lyes in vanitie of boasting in the common custom of scoffing as now it hath benne prooued against you shal we feare that we seeme not to lacke the ciuilitie you speake of to cal you a lyer a boaster a scoffer What is the matter that doing so il you require to be spoken of so wel By this or no vvaie els like it is we should please M. Ievvel PErhaps whereas the Rentes of the Bishoprike of Sarisburie cause men al to belorde you your eares being of long tyme accustomed to suche honorable greetinges you looke to be honoured at our handes as you are of your poore hungry Craftesmen that hauing learned to reade Englishe pretily sue vnto you for Ministerships And then whereas you lye impudently folowing them we muste saie were it not that your good Lordship saith so verely we should haue thought otherwise And whereas you falsifie your testimonies we must put the fault in your Spectacles When you hew and mangle the Doctours so fowly that al the worlde may see it we must beare you in hande that when your Lordship wrote so the booke was not at hande When you serue vs with a point of Scurrilitie we muste saye O howe it becommeth your L. to be meary When you shoote at randon diuerting altogether from the special point that is to be answered vnto impertinent matter we must say your L. shooteth faire though somewhat wide of the marke When by no witte nor cunning you are hable to make good your Chalenge yet then we must say that your L. lacketh no woordes and hath geuen a good Push towardes it To be shorte for these be the special pointes for whiche you accuse my vtterance of vncourtesie when you speake big and Goliathlike vpbraid al the hoste of God to witte the whole Catholique Churche of these laste thousand yeres what must we doo but to shew token of feare 1. Reg. 17. as the Israelites vnder king Saul did and geue backe that you may boast and crake alone Truly touching your dignitie what accompte so euer you make of your selfe I take you but for M. Iewel Bacheler of Diuinitie sometime person of Sunningwel betwen Oxford and Abington And that is the greatest degree that euer I knewe you called vnto If the Quenes Highnes of her special fauour towardes you haue geuen you the rentes of the Bishoprike of Sarisburie you are the more bounde to thanke her and to consider what accompte you haue to make of it It is not money that can set you one steppe higher in ecclesiastical degree A Bishop you are not I am right sure neither can al the Kinges and Quenes of the worlde nor al the Parlamentes of England by any their owne onely power and auctoritie make you a lawful and a true Bishop The same I tolde you in my Confutation of your Apologie whiche point you haue not sufficiently answered as it shal appeare Yet was it very behoofful for you to haue fully answered But I beare with you as therein not lacking good wil but habilitie Study for it so long as you wil you shal neuer be hable to make it good that you are yet a right Bishop Therefore in this respecte you ought to beare with my bolde vtterance the more taking you for no greater man in right then you were when you subscribed in Oxford to the Real Presence to the Sacrifice of the Masse and to those other pointes that now you impugne so busily In very deede this muche I confesse that in case you were a Bishop though an vnworthy Bishop yea a wicked Bishop yet for the dignitie of that Vocation and for the Orders sake I should and would reuerence you accordingly Act. 23. Whereas it was tolde S. Paule after he had reuiled Ananias that he was the high Bishop he reuoked his worde and submitted him selfe to that was written Thou shalt not curse the gouernour of thy people Exod. 22. Whereby he doth vs to vnderstande that had he knowen he had benne no Bishop at al he woulde not haue reuoked his worde that in your opinion is vnciuile and vncourteous but haue let it stand in force You being as il a man as euer Ananias was and hauing done muche more spite vnto the Churche of Christe and more dishonour vnto God then euer he did beare with me for speaking truly and ernestly without flatterie Act. 23. The example of S. Paule saying to Ananias Thou painted wal not knowing him to be the high Bishop and yet occupying a more honorable roome then you are yet called vnto leadeth me not greatly to repent of any of those wordes spoken of you or of your felowes the Sacramentaries and Protestantes of our time whiche to impaire my credite you haue culled out of my Bookes and laid together in one heape And what so euer I haue written or said that toucheth your person specially and irketh you I take God to record therein I respected not M. Iewel the priuate man but M. Iewel the publique enemie of Christes Churche the professed Impugner of the Truth and Catholique Religion
the despiser and prophaner of the holy Sacramentes the breaker of vnitie the enemie of God And for my warrant in so doing I haue the examples whiche here I laid forth before of the Prophetes of the Apostles specially of S. Paule S. Iude and S. Peter of S. Iohn the Baptiste of our Sauiour Christe him selfe Yea I say furthermore what is that sharpenes of wordes whiche in this case I meane when the auctoritie of the Councels and holy Fathers is so lightly contemned when Gods holy Mysteries are so turkishly prophaned when the Churche is so falsly sclaundered when vnitie is so with most certaine danger of Christian soules broken when the whole state of the Catholique Religion is so wickedly ouerthrowen briefly when God him selfe is so horribly blasphemed In this case I say what sharpenes of wordes is there which iuste griefe of a Christian harte and godly zeale causeth not to seeme not onely excusable but also laudable yea necessary yea with praise and reward to be honoured If when the Children of Israel defyled them selues in Fornication with the wemen of Moab God in anger said to Moyses take al the chiefe of the people Num. 25. and hang them vp in Gibettes against the Sunne that my wrath may be turned from Israel where there is so muche bothe bodily and spiritual fornication yea sacrilegious Incest not only coÌ„mitted but permitted but taught but couÌ„seled and exhorted and for some parte commaunded against the honour and wil of God our Moyseses and Aarons the true Gouernours withholden from executing their dewtie shal it not become vs whose hartes God toucheth at least with wordes to shewe the griefe of our mindes and with conuenient sharpenes of speache to rebuke the heinous wickednes that is committed and so for so muche as in vs lyeth to reuoke Gods people from it If Phinees being nor high Priest nor magistrate but only as yet a priuate man Ibidem was highly praised and rewarded of God for his zeale in killing one of the Israelites for whooredom committed with an harlot of Madian to stay Gods wrath shal we seme to deserue blame for vttering onely wordes in reproufe of so farre more heinous crimes if not to stay God from his iuste wrath nor the offenders from their wickednes yet the people of God from the like example What you are very nice M Iewel that finde so great faulte with me onely for certaine sharpe wordes bestowed in reprehension of your and your companions so diuers and so greeuous enormities You are not taken vp for halting as they say pardy Halting may haue some excuse of humaine infirmitie This that is reprehended in you is not only halting it is falling downe right Neither are you so muche to be rebuked for your owne wilful falling downe but muche more for that you studie and labour al that you can to pul al others downe into the pitte that your selfe are fallen into Now in this case the pitte being so dangerous is it not wel and dewtifully done to geue warning to Gods people to beware of it Al that I writte is for the peoples sake For with you and such as you are I haue litle hope to doo any good Suche ones the Apostle aduertiseth vs Tit. 1. not to deale withal Now how shal the people be dewly warned to beware whose senses be more liuely in worldly then in spiritual thinges excepte the dulnes of their minde be stirred vp with the feare of great peril And how can the greatnes of this peril be signified vnto them but with wordes of some vehemencie As for example If I should say to one that goeth forth by night sir the way you shal passe through is vneeuen by reason of litle holes and furrowes And you take not heede you may happen to stumble or perhappes to wrentche your foote Vpon this warning wil he be so careful how to go as if I say thus If you loue your life beware how you go that way for there be great pittes and dungeons that you shal hardly escape and if you fal you are sure to breake your necke The case is like in this behalfe M. Iewel The people be alwaies going foreward and for lacke of knowledge they passe forth as it were by night Now so farre as we are persuaded the way they go in at this day in England to be perilous as that whiche through Schismes and Heresies and other manifold wickednes thereof ensewing leadeth them to euerlasting damnation should we not deceiue them if we tolde them that Dungeons were but furrowes that deepe pittes were but stumbling holes and that there were no great Danger in the way For this cause therefore M. Iewel that the people of God might be the more a fraid to heare you and beleeue you and to folow your damnable waies I thought it good and expedient in writing against you and against the heresies of our time to vse shâ—rpâ—r wordes and speache of more vehemencie then otherwise I would haue done if I had written to you priuatly or so as knowing that my bookes should haue come to no mannes handes but to yours I knew you would wince and kicke at it But spare not litle care I therefore so that by my labour profite redounde to Christian People For what cause in writing my Confutation of the Apologie I vsed suche verdure of stile as might seme not ouer flatte but tempred with conuenient sharpenesse BEfore I began to set my penne to the paper I considered wel with my selfe what it was to stirre vp such Hurnettes and to prouoke such Waspes to anger Touched I them once were it neuer so gentilly I knew they would straight way flee at my face and buzze about me and that possibly I should not saue my selfe from their stinging Yet hauing a good harte and being right willing for the Truthes sake and for the Defence of Christes Churche to sustaine that Smarte what so euer it should be I tooke aduise with my selfe how to tempre my stile so as bothe Gods cause might seeme sufficiently defended and they not iustly offended Three vvaies of vvriting against an Aduersarie Whereas then there be three wayes of writing against such Aduersaries of the Churche vsed diuersly of the Fathers vpon diuers occasions of time place person and matter of which the one is colde softe meeke lowly and demure an other hote rough sterne and vehement the third tempred with a conuenient mediocritie betwen both though at the firste in my Answer to the Chalenge I inclined more vnto the softe and gentle waye afterward in my Confutation of the Apologie and in my Reioindre I chose the meane that by the one extreme I might not seeme to worke vpon choler and to seeke reuenge rather then Defence of Gods cause by the other to be too abiecte and to shew lesse confidence in our cause to thincouragement of such cockish Aduersaries Now commeth me M. Iewel and medling litle with the matter it selfe and
of a bishops office by one that is not a bishop that perteineth to the consecration of a Bishop And wil you vnderstand what Epiphanius iudged of that wicked disorder He acknowledgeth it to be the part of men that of a certaine presumption of minds violently and besides all truth play the rash and dissolute wantons VVhat Epiphanius iudgeth of it For so the Greeke signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus they be neither Priestes nor Deacons which be not consecrated laufully according to the order vsed in the Church that is to wit by bishops laufully consecrated but either by the people or the lay magistrate as it is in some places where this doctrine is professed or by monkes and friers Apostates or by excommunicate priestes hauing no bishoply power In Dialogo contra Luciferia nos Hereof S. Hierome saith notably Hilarius cùm Diaconus de Ecclesia recesserit c. Hilary forasmuch as he weÌ„t from the Church being a Deacon and is only as he thinketh the multitude of the world can neither consecrate the Sacrament of the aulter being without Bisshop and Priestes nor deliuer Baptisme without the Eucharist And where as now the man is dead with the man also the Sect is ended because being a Deacon he could not consecrate any clercke that should remaine after him And Church is there none which hath not a Priest SacerdoteÌ„ But letting go these fewe of litle regard that to them selues be both lay and Bisshops listen what is to be thought of the Church Thus S. Hierome there In whom leauing other thinges I note that if there be no Church where is no Priest where is your Church like to become after that our Apostates that now be fled froÌ„ vs to you shal be departed this life Leaft out by M. Ievvel By S. Hierome the English â—hurch shal be no Churche at al. And yet being with you as they be your Church is already in such state as S. Hierome reporteth that is no Churche at al howe so euer ye set foorth your newe gospel vnder the name of the Church of England Bucer being once charged to geue accompt of his vocation had no other shifte but to acknowledge for defence of his ministerie that he had taken Orders of a bishop after the rite and maner of the Catholike Church Luthers aduise touching Muncers vocation Sleidan recordeth that Luther himselfe wrote to the senate of Mulhusen concerning Muncer the preacher of the Anabaptistes who stirred the common people of Germanie to rise against their nobilitie that the senate should do wel to demaund of Muncer who committed to him the office of teaching and who had called him thereto And if he would name God for his authour that then they should require him to proue his vocation by some euident signe or miracle If he could not do that then he aduised them to put him awaye For this is the wont of God said he when so euer he willeth the accustomed forme and ordinarie maner to be changed to declare his wil by some signe * Of vvhat maner is the vocation of our super intendetâ— Therefore this being true it remaineth M. Iewel you tel vs whether your vocation be ordinarie or extraordinarie If it be ordinarie shewe vs the letters of your Orders At lest shewe vs that you haue receiued power to do the office you presume to exercise by due order of laying on of handes and consecration But order and consecration you haue not For who coulde geue that to you of al these newe ministers how so euer els you cal them whiche he hath not him selfe If it be extraordinarie as al that ye haue done hytherto is besides al good order shewe vs some signe or miracle If you faile in al these why ought not you to be put awaie * The Defenders haue nothing to say for defence of their vocatioÌ„ If you can shew no signe or miracle as your vertue promiseth vs none bring vs forth some example of your extraordinarie vocation out of the Stories of Christes Church that hath folowed the Apostles If you be destitute also thereof at lest shewe vs what prophete in the olde Testamente euer was heard extraordinarily without signe or miracle or testimonie of God * Leaft out by M. Ievvel Finally what can you answer to that Lib. 1. Epist 6. whiche may be obiected to you out of S. Cyprians epistle to Magnus touching Nouatian It was at those dayes a question whether Nouatian baptized and offered specially where as he vsed the forme manner and ceremonies of the Churche Cyprian denieth it Eusebius Ecclesiast Hist li. 6. cap. 43. in Graec. For he can not saith he be compted a Bisshop who setting at nought the Tradition of the Gospel and of the Apostles nemini succedens à seipso ordinatus est succeding no man is ordeined bisshoppe of him selfe For by no meanes may one haue or holde a Churche that is not ordeined in the Churche Leaft out by M. Ievvel M. Ievvel and the rest of his companions be no bishops but vsurpers of an vndue office and ministerie I leaue here to recite the rest of that Epistle perteining to this point and al against you for that it were to long Thus it is euident for as muche as you can neither prooue your doctrine by continual Succession of Priestes nor referre your Imposition of handes to any Apostle or Apostolike Bishoppe nor shewe your Vocation to be ordinarie for lacke of lauful ordination and consecration nor extraordinarie for lacke of Gods testimonie and approbation by signe or miracle or example of the olde or newe Testament that you are not laufully called to the administration of Doctrine and Sacramentes that you are not duely and orderly preferred to the Ministerie whiche you exercise that you go not being called that you runne not being sent Therefore we may iustly say that ye haue thrust your selfes into that Ministerie at your owne pleasure and lyst For though the Prince haue thus promoted you yet be ye presumers and thrusters in of your selues Wel landes and manours the Prince may geue you Priesthod and Bishophod the Prince can not geue you Ierem. 23. This being so we doo you no wrong as ye complaine in telling you and declaring to the world that touching the exercise of your Ministerie ye do nothing orderly or comely but al thinges troublesomly and without order Onlesse ye meane such order and comelines as theeues obserue among them selues in the distribution of their robberies Lastly if ye allowe not euery man yea and euery woman to be a Priest why driue ye not some of your felowes to recant that so haue preached why allow ye the bookes of your newe Euangelistes that so haue writen Leaft out by M. Ievvel And whether ye admitte al sortes of the common people to be your Ministers of the worde to teache the people and vnreuerently to handle the holy Scriptures or no our
who haue vnlawfully inuaded the administration of the Sacramentes can make any iust and right answer I am sure * These being my questions M. Iewel you answer neither by what example handes were laid on you nor who sent you but only you say he made you priest that made me in king Edwardes daies Verely I neuer had any name or title of Priesthod geuen to me during the raigne of King Edward I onely tooke the Order of Deaconshippe as it was then ministred farther I went not So that if you haue none other Priesthoode then I had in King Edwardes time you are yet but a Deacon and that also not after the Catholique manner but in a Schismatical sorte Truly after that I had wel considered with my selfe those questions which in my Confutation I moued vnto you I tooke my selfe neither for a Priest nor yet for a lawful Deacon in al respectes by those orders Rom. 13. which were taken in king Edwardes daies For I cōsidered that whereas al power commeth from God most specially the power whereby the Church is gouerned commeth from him by Christe And seing al men know and see how the power whereby temporal kingdomes are gouerned is and ought to be wel witnessed by lineal descent of bloud or els by election and such other vocations as are among men and seing that external witnesse whereby their titles are proued is both good and necessary I thought that it was much more conuenient to graunt that the power whereby Christes Churche is gouerned ougtht to be wel witnessed euen outwardly ◠Timo. 3. sithens S. Paule requireth also that a Bisshoppe or Priest should be of a good name emong the Infidels if he liue with them And seing Christ came into the worlde to be seene and to minister and to institute visible Sacramentes and to sende visible Preachers Iohan. 02 I considered what an absurditie it was after his Ascension for man to chalenge an Inuisible Churche or Succession to him selfe Furthermore when I vewed the state of the Primitiue Churche and saw that Bishoppes euermore succeded lineally one after an other euen from the Apostles time and had read that same order of Succession to be vrged and pressed vpon by S. Irenaeus S. Cyprian Optatus and S. Augustine as is afore noted And perceiued that who soeuer forsooke the open and knowen Successiō of Bishops he was condemned for an Heretike as wel in the Latine as in the Greeke Churche al these thinges being set before myne eyes through Gods grace who shewed me them I esteemed not the title of any Ministerie which I might seeme to haue receiued in King Edwardes time so muche as I should haue done if I had receiued it of a Catholique Bishop and after the order of the Catholique Churche being wel assured that those who tooke vpon them to geue Orders were altogether out of Order them selues and ministred them not according to the rite and manner of the Catholique Churche as who had forsaken the whole Succession of Bishops in al Christendome and had erected a new Congregation of their owne planting the forme whereof was imagined only in their owne braines and had not benne seene nor practised in the world before Now the same reasons which with many other moued me I proponed to M. Iewel not being wholly without hope but that through Gods grace they might haue moued him also And yet he not vnwitting that I had returned to the vniuersal and onely true Churche and that I had taken a better ground of Priesthod then his Secte hath among whom al external Priesthod is vtterly denied he dissembling al this wil seeme to be a Priest by my knowledge and confession as if he and I had benne made priestes by the same man No no M. Iewel We were in parte together but I thanke God of it wee were not wholly together For I was with you with feare of God and with misliking of many your deedes and opinions and with desire to serue God in that Truthe Religion and Churche wherein I might safely reste and quiet my selfe In your fellowship I soughte that safe quietnes but I neuer founde it bicause my feete were not staied vpon the Rocke nor vpon anie sure grounde sith I sawe what ye misliked but I sawe not what ye woulde haue I sawe what ye pulled downe but I sawe not what ye set vp I sawe from what auncient Churche ye were departed but I sawe you not to goe to any elder societie of faithful men then your selues were And yet I knewe and at the length considered that Christes Churche must be aboue fifteen hundred yeres olde whereas your Churche place it at Wittenberge at Zuriche or in what other corner so euer ye wil is not yet ful fiftye yeres olde and your firste Preacher can shewe no commission either ordinarie or miraculous for him selfe These reasons with diuers other moued me the same also ought to haue moued you And bicause you can not answer them you dissemble them and therefore of your lawful Commission Vocation and Sending you speake neuer a worde Iewel 130. Father as if you vvere my Metropolitane ye demaunde of me vvhether I be a Bishop or no. I ansvver you I am a Bishop and that by the free and accustomed Canonical Election of the vvhole Chapter of Sarisburie assembled solemnely together for that purpose Harding It was no free Election M. Iewel M. Iewels canonical election to the See of Sarisburie when the Chapter whiche chose you saw that excepte it chose you it selfe shoulde be in danger of the lawe and of the Princes displeasure It was no Canonical Election when he was chosen whom the olde Canons haue iudged vnable for that Vocation For howe can he be chosen Bishoppe that is to saye highe Prieste who teacheth that there is not at al any external Priesthod in the Churche Howe can he be chosen Bishoppe that is to saye highe prieste who teacheth with the olde condemned Heretique Aerius Epiphan Haeres 75. that by Gods lawe there is no difference betwen a Bisshoppe and a priest How can he be lawfully chosen Bishoppe in Sarisburie according to the olde Canons who teacheth al the olde Canons to be superstitiouse wherein from the Apostles time Praiers for the dead were commaunded and prescribed What Canon can allowe his Election who breaketh the Vnitie of the Churche and diuideth him selfe and his flocke 〈…〉 Quenes Chappel let M. Richard Chaundler prebendarie there and Archedeacon of Sarisburie let your owne frende and faithfelowe M. Parry Chauncellour of that Churche be demaunded whether I was present at your Election and gaue free and open consent vnto it or no. I maruel that you who can remember so many sayinges of Glosers and Canonistes could not remember to cal for the Registers booke or for the witnesse of those of that Church there with you daily present to vnderstand the truth hereof before you wrote this much You knew it you knew it right wel M.
onely in the Canonical Scriptures of the olde and new Testament mannes harte can haue setled reste Against this I bring the example of Abel Noe Abraham Isaac and Iacob and of those holy menne that liued before the time of Ezdras when the Scriptures were loste and here I demaund whether their hartes neuer founde setled reste For if reste be founde onely in the Scriptures how could they haue reste when no booke nor parte of the Scriptures was written If it be true as the coÌ„trarie can not be proued that Moyses was the first that euer wrote any parte of the Scriptures shal we iudge that al the holy Patriarches that were before that time had no setled reste in their hartes CoÌ„fut fol. 82. b. If this be true then say I had good Abel no better reste in his harte then wicked restlesse Cain As I said in my Confutation so for ought that M. Iewel is hable to bring in his Defence I saie here againe what foolish and absurde Doctrine is this Now how dooth M. Iewel defende this Doctrine of his Apologie What is his answere I wish no more but that it be read and coÌ„ferred with my CoÌ„futation here to write out al againe it were too long He slincketh awaie from his own wordes and by change of wordes maketh of it a new question M. Harding saith he saith further If quietnes of coÌ„science come of the word of God only then had Abel no more quietnes of coÌ„science then wicked rest lesse Cain You belie M. Harding as your custome is he saith not so Let the booke be trial betwen vs bothe The question is not whether mannes harte findeth his setled reste only in Goddes worde the quietnesse of the conscience was not spoken of but whether that reste you spake of in the Apologie be found only in the Scriptures In your Apologie ye said yea in my Confutation I saie nay And now in your Defence your selfe also saie Nay Galat. 2. and so ye destroie what ye builded before and therby proue your selfe a preuaricatour asmuch to say a false hartlot For in that now ye coÌ„ueigh the matter from the Canonical Scriptures of the old and new TestameÌ„t vnto Gods word what is this but a secrete recantatioÌ„ of your former false tale If your said former tale were true and might be mainteined why do you so shifte your handes of it are you a shamed to be accoumpted a Recantour and yet recante in deede Who seeth not great diuersitie betwen Gods word and the written Scriptures These be more special that is more general By skipping from the writteÌ„ Scriptures to Gods worde you thought to set your selfe at hâ—â—re libertie And yet hauing taken your libertie as it were by breaking loose out of your chaine neuer so much as you seme to geue ouer your former saying and to recant so you proue not your later saying You allege S. Chrysostome saying In Gen. Ho. 2. Heb. 1. in Iob. 27. that God from the beginning spake 〈…〉 mâ—n by him selfe S. Paule that God in olde times spake mâ—ny waies and in sundrie sortes vnto the Fathers S. Hierome that the holy Scriptures be euerlasting though the wâ—â—ld shal haue an ende and that the thing which is promised by the holy Scriptures shal last for euer though the paper parchement and leaues of bookes shal be abolished Againe you allege S. Chrysostome saying 2. Cor. hom 18. that S. Paule calleth Preaching not written the Gospel But to what purpose al this How proueth this either that you auouched in your Apologie touching the setled rest of mannes harte to be founde only in the Canonical Scriptures of the old and new testament or which now you teache hauing reuoked your former doctrine that it is founde onely in Goddes worde Verely by ought that you haue said yet either in your Apologie or in your Defence you haue neither shewed where mannes harte shal finde the reste you spake of nor where we shal finde you so like a hunted foxe you starte from one thing to an other as it were from bushe to bushe from hole to hole So must they doo who seruing the Maister that you serue take vpon them to impugne the Catholique Doctrine and to defende Vntruthe Iewel Ibidem God him selfe in his ovvne person and presently spake vnto Abel c. Harding That would I confesse But he spake not to him by paper and incke And yet we are not now in worse case then the old fathers were And the word of God in their hartes whereof they could not doubte was euer much more cleere and plaine then that which is in our bookes whereof some men doubt many times Therefore we also in Christes Church haue as wel Gods word in our hartes as in our bookes whence also to wit out of our hartes we may resolue the doubtes which arise vpoÌ„ our bookes But let vs see this matter ripte vp more deeply Iewel Pag. 194. VVe speake not so precisely and nicely of Gods vvord vvritten in paper for so it is a corruptible creature and shal perish Harding Why then bind you vs in al cases to the written word and wil haue nothing to be beleued or done that is not written Iewel Pag. 195. Chrysostom saith Preaching not writteÌ„ Paul calleth the Gospel Homil. 18. in 2. Cor. Harding But we only haue preaching not written Preaching not vvritten for you wil haue nothing preached which is not also written Therefore we only haue the whole Gospel and you haue but one peece thereof Iewel Pag. 195. S. Antonie the Eremite vvas notably learned Aug. de Doctrinae Christ li. 1. in prologo and perfite in the scriptures Harding But without knowledge of letters as with S. Augustine your selfe must confesse This proueth that by the Scriptures the sense and meaning is vnderstanded and not the bare letter Now the meaning of the Scriptures not only tolerateth but conuinceth the vnbloudy Sacrifice of Christes body Transubstantiation praiers to the Saintes and praiers for the dead as diuers learned men haue declared at large Iewel The force and substance bothe of prayer and of meditation dependeth of reading Aug. de scalis paradisi .c. 11 Harding Not only of reading For then vnlearned persons should neither praie nor meditate nor haue Gods word Marke stil we denie not the written word but we say besides it there are vnwritten Verities Basil de Spiritu Sancto cap. 27. which thing you impudently denie Iewel Pag. 195. S. Basil reckeneth Traditions to be equal vvith the vvorde of God but that he vvrote those vvordes rather of zeale then of iudgement it 〈…〉 appeare bicause the traditions he nameth are forgotten euen in the Churche of Rome as not to kneele in the Churche vpon the sonnedaie Harding If bicause some Traditions be altered TraditioÌ„s or abolished they were not Gods word then the precepte of absteining from strangled meates Actor 15. is not Gods word bicause it is now abolished
volume as it appeareth bothe otherwise Illyricus Luthers great defender a special Doctor of M. Ievvelles and also by your owne quotations out of that worke Yet he allegeth alwaies there and in other of his suche the like rash and false scriblinges Dominicus à Soto by his right name But this errour or ignorance might peraduenture be asscribed to some of your gatherers of stuffe and coadiutours sauing that you wil needes take vppon you al the faulte your selfe and discharge al others thereof as you haue admonished the reader in your View of Vntruthes where thus you saie what soeuer errour shal be founde in any my writinges I wil discharge bothe my Clerke and the Compositour and the Printer of the same and take the whole vpon my selfe Moreouer to shew your constancie in this errour B. iij. b. you doo allege Pag. 499. Petrus à Soto de natura gratia whereas he neuer wrote any suche worke but Dominus à Soto And herein it is to be noted also that you neither quote the number of the booke nor of the Chapter where that saying is to be founde But by like you went by heresaie and reporte and so lefte your reader to seeke at aduenture that he should either not finde or elles so hardly find that he would be lothe to take the paines to looke for it You tel me in an other place that my frende Catharinus saith I can not tel what of Schole writers Pag. 571. and you referre me in the Margent to a booke of his against Petrus a Soto But I am sure you neuer sawe any such booke against that person Wel it might be against Dominicus a Soto A man maie thinke that you reade these thinges with spectacles of a false sighte that you were neuer hable to discerne Dominicus from Petrus or elles that you wrote yow knewe not what in a dreame Pag. 169. AlphoÌ„sus de Castro mistaken by M. Ievvel for AlphoÌ„sus Viruesius Bishop of the Canaries You allege vnto me about vowes one of my greatest Doctours as you cal him Alphonsus de Castro Philippica 19. Howe great soeuer he be with me it maie be iustely said that you are greatly beholding vnto him if he make so often for you as you allege him For he hath holpen you with stuffe euen for your owne tooth as you haue handled the matter But I praie you did you euer see his Philippicas bicause you allege the 19 I know not what spectacles you vse but if you reade no better and were in case as some be who haue not murdered so many bodies as you haue soules you might be put to a harde disstresse in time of neede at the Sessions and be refused for not reading vt Clericus For as it appeareth your reading is quite beside the booke Shew me any suche booke of Alphonsus de Castro and you shal be quitte by Proclamation of al your false reportes which are more and greater then a man would weene that is not acquainted with your writinges I remember that one Alphonsus Viruesius Episcopus Canariensis made suche a worke against Philip Melanchton and called the Treaties of it Philippicas as I haue tolde you before Pag. 345. Endeuouring to disgrace as muche as you can godly and perfite obedience you doo contemptuously speake your pleasure Cassianus lib. 4. cap. 27. de Institutis coenobiorum Pag. 51. Zarabella de Sectis alleged by M. Ievv vvhereas he neuer vvrote any suche booke M. Ievvel allegeth Illyricus the heretike vnder the name of zabarella vvhom he meaneth by zarabella Defence Pag. 618. Ioannes Camotensis a Doctor of M. Ievvelles neuer knovveÌ„ Confu so 286. Defence pag. 613. and yet bicause you would not seeme to speake vnto vs without some authoritie you bring in Cassander lib. 4. cap. 27. But certain it is you misse the cuishon and haue mistaken your marke in not discerning betwen Cassianus and Cassander and naming the one for the other whiche faulte might be laide to the Printer but that yee haue taken the mater in hande your selfe In purling in the Canonistes for sayinges that might be wrested against the Pope you tel vs a tale out of Franciscus Zabarella de Sectis 115. Whether you haue seene any authour called Zarabella by which name you alwaies allege him I doo more then doubte It maie be that you meane Zabarella for that is his right name But yet can you not shewe vs any booke that euer he made de Sectis I wis M. Iewel you should haue written Illyricus De Sectis your owne greate frende You doo also allege in three diuers places Videlicet pag. 639. 648. 694. your the same Zabarella de Schemale Concilio I would aske you what is meant there by those wordes de Schemate Should it not be trow you de Schismate About Ioannes Camotensis you plaie and dallie euen as a fishe with the hooke til he be caught faste by the iawe You seeme to please your selfe muche in controlling my ghesse But therein at length you bewraie your owne ignorance and proue your selfe not to be so wise and wel learned as you would be taken in your owne authours alleged Bicause I said what worshipful Doctour you meane by Camotensis I know not You added in the margent If I knew him noâ— I might best blame myne ignorance But how iustely you are to be blamed of ignorance in the selfe same matter your selfe wherein you take your selfe to be so great a doctour let euery vpright Reader iudge After you haue a while skornefully tolde me whom I might haue ghessed this authour to be as Fulbertus Carnotensâ—â— or Ioannes Sarisburiensis otherwise called by some as you saie Rupertus Carnotensis you pronounce at length the definitiue sentence very saddely with these wordes But in deed this writers name is Ioannes Carnotensis alleged by Cornelius Agrippa Cornel. Agrippa As for Agrippas allegation it maketh no force for he is not of so honest same but that exception maie lawfully be taken against his person and therefore he is meeter for your purpose Albeit in this case it maie be that the Printer was in fault and not Agrippa him selfe And how easily Camotensis is made of Carnotensis by change of rnÌ„ into mÌ„ who perceiueth not And so would Agrippa saie were he aliue there is no doubt But you affirme plainely without al doubt that in deede it is Ioannes Camotensis that was a Bishop And there you doo very odiously without al cause make a coÌ„parison betwene him and certaine others only to serue your owne scoffing humour But Sir I praie you for asmuch as you wil haue him in deede to be a Bishop Cornel. Agrippa de vanitate ScieÌ„tiarum cap. â—1 be so good as tel vs whether he be called Camotensis of his countrie or of his Bishoprike Your great substantial Doctor Cornelius Agrippa seemeth to signifie if the Printer haue not deceiued him that he had that name of his Bishoprike calling him Ioannes Camotensis
A DETECTION OF SVNDRIE FOVLE ERROVRS LIES SCLAVNDERS CORRVPTIONS AND OTHER false dealinges touching Doctrine and other matters vttered and practized by M. Iewel in a Booke lately by him set foorth entituled A Defence of the Apologie c. By Thomas Harding Doctor of Diuinitie Psalm 4. Filij hominum vsquequo graui corde vt quid diligitis vanitatem quaeritis Mendacium O ye sonnes of menne how long wil ye be dul harted what meane ye thus to be in loue with Vanitie and to seeke after Lying RESPICITE VOLATILIA COELI ET PVLLOS CORVORVM IF LOVANII Apud Ioannem Foulerum Anno 1568. CVM PRIVILEGIO REgiae Maiestatis Priuilegio concessum est Thomaâ— Hardingo Sacra Theologia Professori vt Librum inscriptum A Detection of sundrie foule errours lies sclaunders c. per Typographum aliquem Iuratum imprimere ac impunè distrahere liceat Datum Bruxellis 24. Maij. Anno 1568. Subsig Vander A A. The Preface to the Reader AT the first comming of this Treatie to mens handes what saith one so smal a Booke for answer to so great a Volume Shal this Detection conteining litle aboue one hundred streetes of Paper matche the Defence that is almost foure hundred sheetes What meaneth D. Harding Is he not hable to confute M. Iewel Or is he loth to take paines To this I answer How hable I am to confute what so euer M. Iewel hath written not onely in his late pretensed Defence but also in his Replie or in the Apologie whereof at leaste he is thought to haue benne the penneman let it be iudged by the learned this wil I boldly saie if he haue no better meane to make his partie good then hitherto he hath vsed write he what him liste it shal be no great praise to any man to haue confuted him As it had benne smal glorie for valiant Achilles to haue beaten Thersites whom Homere describeth ready of his tongue and a coward of his handes so among the skilful Diuines he may not looke to winne great coÌ„mendation of learning who confuteth M. Iewelles writinges For certainely good Reader if thou haue but a meane insight in these Controuersies nowe so much disputed of betwixte the Protestantes and vs and wilt bestowe some good labour about the exacte trial of the thinges he hath written thou shalt easily espie the feeblenesse of his side Thou shalt finde that he perfourmeth more in shewe then in acte that commonly he maketh vp in Tale where he lacketh of Weight that with multitude of wordes he couerâ—th thâ— pâ—nurâ—â— of Râ—â—â—â—â— that with huge numbers of Doctours sainges he setteth foorth the barrennesse of substantial Prouâ—â—â— aâ— mâ—ny do their thinne Hippes with stufte Hosen and their solender Armes with bombast Sleeues This being so whereas the dewe discussion of these pointes in controuersie descendeth vnto the bottom of thinges and swimmeth not aboue vpon the fome of wordes euery man can soone conceiue howe meane learning may suffice to confute such a Writer If therefore I make profession of sufficient habilitie in this case there is no cause why I should be reprehended as one that attributeth more vnto him selfe then male seeme to stand with modestie This muche being said for proufe of habilitie some perhappes would beare what I haue to saie for my selfe that I am not lothe to take paines For he that is hable to doo a good and profitable worke and refuseth the labour to doo it seemeth to be gilty of slâ—wth True it is to refel al that M. Iewel hath written or rather gathered together out of others for in deedâ— he doth nothing els in manner but laie together heâ—pes of other mennes sayinges against the Catholique Churche and against the Catholique Religion it were greate paine By iudgement bothe of Cicero and Quintilian the labour of writing is accompted very greate And the Scripture saith Eccles 12. Faciendi plures libros nullus est finis frequénsque meditatio carnis afflictio est There is no ende of making moe Bookes and the often breaking of a mannes braines about suche studie is a greate pounishment to the bodie If any doubte hereof let him set him selfe a worke earnestly about writing in suche sorte as I speake of and he shal saie as I doo I doubte not And therefore it behoueth them that geue them selues to writing to haue not onely health but also good strength of bodie Al this M. Iewel knewe right wel And for that very cause when he sawe that smal bookes would fone be answered as it appeared by my Answer made to his Chalenge and by my Confutation of the Apologie he thought it better policie or it was so put in his head by the aduise of his brethren to goe an other waie to worke that is to saie to replie vpon me and to make his Defence with huge Volumes that either a long time should passe before an answere could be returned hoping that in the meane while his Gospel should take too deepe a roote afterward to be pluckt vp out of the Readers haâ—tâ—s by any what so euer booke that should come to their handes or that I should be wearied and worne out with the labour of answering and perhappes die before I came to the ende or that the very hugenesse of the bookes should fraie me from the enterprise of making aâ—swer In this case it seemed to mee best neither by taking vpon me to answere the whole Bookes and euery parcel of them to geue our Aduersaries the aduantage of the time not to shorten my life by immoderate paines emploied to no great profite nor by my silence and by open geuing ouer the whole as it were by fleeing out of the fielde to leaue them vnto their Triumphe but by answering the pointes of greatest importance to set forth a sufficient Defence of the truth for staying of the doubteful to confirme them in the true doctrine and thereby to geue out a cleere euidence what truthe is to be looked for in the reste of his superfluous stuffe sith he hath shewed him selfe so vntrue a dealer in the chiefe matters Thus haue I doâ—ne not yeelding to slewth but moued with good aduise noâ— as being loth to take paines and to susteine a long trauaile but as one who the state of the present time considered and the vncertaintie of thinges to come mistrusted thought it better to doo some good out of hande though it were of losse labour then by long differring whiles a larger Volume were intended to suffer to the losse of many soules so muche false doctrine to grow in credite As touching the Replie what hath benne donne to those that reade our bookes it is not vnknowen What so euer he had to bring against the Râ—â—â—â—resâ—nce against the Sacrifice of the Bodie and bloude of Christâ— against the Masse whereat the Priest receiueth the Communion without other companie receiuing sacramentally with him in the same place against the Churche Sâ—â—â—ice in a learned tongue against the anciâ—â—◠〈◊〉 of
holy Images in Churches and against the prâ—â—acie of his Successour to whom louing Christ more then the reste of the Apostles Iohan. 21. it was specially said feede my sheepâ— whiche are the weightiest and chiefe among al the Articles of his Chaleâ—ge and whereof al the restâ— in manner doo depende Al this is fully confuted by M. D. Sandeâ— by M. Doâ—man by M. Stapleton and by mee As for his Sophistrie and manifolde Arte wherewith he enuâ—igleth the vnlearned muche like to that by which Mountebanckes gete their lyuing and sundrie craftie false and absurde practises M. Rastel hath truly diligently and wittily detected them in three bookes written to that purpose in whiche by the very Title of eche booke he geueth al menne warning to beware of M. Iewel When I considered these chiefe and most special Articles of the Replie so wel and sufficiently confuted and the rest of that Volume to conteine nothing els but needelesse heapes of diuers Writers sayinges either true and of vs confessed or fowly falsified and corrupted and wrested to a sense quite contrarie to the authours meaning or otherwise not perteining to the proufe of any thing by the Catholiques denied or to the disproufe of any thing by them affirmed I thought I might doo wel to laie a side the Replie for a time and to go in hande with some answer to the pretensed Defence of the Apologie Here what should I doo Many as I vnderstand haue wisshed that I made a ful answer to the whole and to euery parcel of it and for the better perfourmance thereof they would allow me a yere or two more This desire requireth M. Iewels great Volume to be printed againe that is to saie the Apologie my Confutation and the texte of the Defence and further so muche of my Confutation to be added as in printing his booke of set purpose he hath caused to be cut of from the reste and to be suppressed to the intent a great parte of the best proufes brought against him should not be seene in his booke which being added would amounte to one good parte the whole Confutation being diuided into three This ought to be done of necessitie if an answer to the whole were to be made For whereâ—â— al my Treatie must rise vpon the wordes of the Apologie and of my Confutation and of the Defence how should it be vnderstanded how iustly I impugne the Apologie and the Defence and mainteine my Confutation onlesse the places were laid forth before the Readers eies The booke then of the Defence being alreadie so great The chiefe pointes of the DefeÌ„ce being ansvvered for vvhat causes a ful ansvver to the reste vvas thought not necessarie as it is by that time a iuste answer should be added vnto it euery man that hath any iudgement in these thinges maie soone conceiue of what an huge quantitie my new printed Volume would be In deed were euery idle point answered and treated of at ful it would seeme to matche yea farre to ouermatche Foxes Huge Booke of his false Martyrs Verely to saie what reasonably I maiâ— saie neither can I in three yeres doo the worke of seuen yeres nor with a fewe Dallers defraie the charges of foure or fiue hundred poundes nor can I finde in my Conscience to bring the weake into danger by setting out suche an heretical booke bicause it is not possible but that among so many heresies and erroneous pointes some wil escape my penne vnrefelled were I neuer so diligent Nor thinke I it good and profitable in that vnfruitful trauaile to spende so great a parte of my later yeres Vnfruitful I meane bicause I shal be driuen for the most parte to bestow paines about light scoffes Cauilles wranglinges and vaine trifles worthy to be contemned rather then to be answered Briefly neither haue I liste to set out so huge a Volume which I beleeue very fewe would bye I haue therfore thought vpon an other waie wherein I hope to doo more good to others sure I am that to my selfe I shal doo lesse hinderance in respecte of time and health and neuerthelesse perfourme that whiche in this case is chiefly requisite Whereas then M. Iewelles pretensed Defence maie be reduced vnto three principal Headdes from whence The Summe of the Defence as from their springes the streames of the whole Booke doo runne whiche are 1 a desire to disgrace me 2 an ernest auouching of his new false doctrines in condemnation of the Catholique Faith and of the whole state of Ancient Religion 3 the reproufe of Priestes Bishoppes Cardinalles and the Popes manners in this Treatie I haue said somewhat in Defence of my selfe as it was behooful I should the most labour I haue emploied to defende the receiued doctrine of the Catholike Faith which he hath laboured much to impugne With the liues and manners of the Clergie I meddle litle Menne be menne and wherein they haue donne euil I accoumpt them worthy of reproufe no lesse then he Howbeit what so euer he bringeth al is not the Gospel that in this point procedeth from his penne and malice could neuer yet learne to saie wel Touching bothe doctrine and manners if it shal please God to geue our Countrie grace to imbrace that onely doctrine whiche is true and Catholique that is to saie whiche we defende against the Nouelties and Heresies of our time so busily by M. Iewel and by them of that side with al diligence force and policie set forth and commended to the people concerning order of life and manners their pleasant Gospel breedeth suche libertie loosenesse and lewdnes among them that receiue it that we doubte not but it shal easily to al appeare that when the Catholiques whom they cal Papistes liued worst the time brought forth moe felowes of Angelles then their time notwithstanding the great number they crake of bringeth forth felowes of honest menne when so euer they liue best if it maie be truely said that at any time they liue wel who haue cut them selues from that bodie of Christe into the members whereof onely the grace of God is deriued The Summe and order of this Treatie If then thou be desirours Christian Reader to vnderstande the order and purporte of this Treatie made for answer to the Defence for the present time thus it is First in defence of my selfe I haue shewed how vntruly and sclaunderously M. Iewel hath burdened me with certaine hateful Crimes in his Epistle to the Queenes Maiestie The Vntruthe of these pointes I haue thought good plainely to laie before the Readers eies by conference of the places in my Confutation whence he tooke the occasions of his sclaunders as he pretendeth by the quotations noted in the Margent Nexte whereas he findeth him selfe muche agreeued with the sharpnesse of my vtterance vsed in my Confutation and in my first Reioinder and to make credite thereof hath as it were into a Table cowched together a large heape of sharpe wordes pretended by
certaine mo the like be those which I haue let passe as being partely vnnecessarie and vnprofitable partely vnmeete good houres to be bestowed about them By the handeling of these the weightier pointes it wil sufficiently appeare to al menne with what stuffe he filleth his great Bookes what smal credite he deserueth how litle pith there is to be found in his multitude of wordes how litle there is that serueth aptly to the purpose among the great heapes of testimonies that he laieth together Surely his Defence being wel examined by any man that hath skil and can iudge of these points it must needes be thought that when he saw he had not the plaine truth of his side yet with multitude of allegations he would make a shew of learning to the ignorant and trouble the answerer with confusion Euen so many Barbarous Princes as we reade in stories when they lacked a conuenient number of good and tried Souldiers haue gonne about to fraie their enemies with multitude of people who haue learned by their great ouerthrowes that oftentimes victorie is not obteined by multitude of menne In deede the Truth needeth not so many sayinges piked out of Schoolemenne of Summistes of Gloses vpon Gratian and other partes of the Canon Lawe and out of so many Canonistes of al sortes For trial of a mater to be prooued true in questions touching our beleefe one saying of the Scripture is sufficient if the expresse Scripture faile vs twoo or three Testimonies of the Ancient Fathers not being contrarie to the reste maie suffice But suche a confuse and vnorderly number of sayinges specially of suche as be not of great estimation as this man commonly allegeth of the same not one making cleerely for this purpose in moste matters what doth it els but breede a suspicion among the wise that the matter is not true for proufe whereof they be alleged But by this meane he thought to winne credit at least with the people For the people that can not iudge of these matters thinketh him best learned that hath most woordes It is knowen that when they beholde two reasoning together of any thing whereof they haue no skil commonly they commend the mainteiner of the worse cause in case he be fuller of wordes be they neuer so litle to the purpose and say in his praise that he answered the other partie to euery Quare M. Iewel vnderstanding this and making his most accompte of the people and of them that be vnlearned to whom he leaneth and by multitude of whom he and they of his side mind to stand for touching the learned they see they can winne none bestoweth great paines and charges to set out great bookes that at least in the opinion of the vnlearned and of them that haue not leisure to examine the points how substantially they are treated he maie seeme to haue done iolily and to haue acquited him selfe like a great Clerke In very deede if a man haue care howe muche he maie saie rather then how truly and feare not to vtter vntruthes he hath this aduantage ouer his aduersarie defending the truth with a conscience not to swarue from the censure of the Church that he may alwaies finde abundance of matter to vtter For as it hath of olde ben said Mendacium est multiplex veritas simplex Lying is manifolde Truth is simple Lying hath many plaites and foldinges Truth is without plaite or wrinckle Therefore it is no marueile if the Treaties of the one be narrowe and shorte of the other wide and long As for me if I prooue M. Iewel an vntrue man in so many pointes as I haue treated of I haue donne that whereby his credite must be broken His credite being broken what remaineth but that in this kinde of trade he go for a Banckroute If he be a Banckrout worthily is he to be begiled that trusteth him Some wil say perhaps it is not likely I should with so smal a booke discredit him that hath written so much But it maie please this man to remember that to saie the truth it is not M. Iewel that hath written muche He hath taken muche out of other mens bookes of his owne he hath in maÌ„ner nothing certainely very litle So that peruse his Booke who wil he shal finde that he is but a seely Translatour of other mens wordes a heaper together of al Writers sayings and that most commonly to more ostentation of tale then to the making vp of good weight So that if thinges be brought to an exact trial he shal be found no disputer no reasoner no discourser no Writer but only a gatherer together of other mennes Sentences How be it it is not the hugenesse of a booke that argueth the sufficiencie of proufes Truth is content to be set foorth with few wordes Neither yet doo I reproue him for that he allegeth what he findeth in other Writers For therby we bring credite to doubteful matters But for that alleging so much he allegeth so litle to the purpose yea in manner nothing and boldly wil I auouche it vtterly nothing for due proufe of any his new and strange doctrines being contrarie to that of ancient time hath benne beleeued in the Catholique Churche This shal seeme more probable if it be confirmed by some plaine and true examples Lette vs then examine M. Iewelles common demeanour in an example or twoo To discusse many the breuitie of a Preface wil not permitte O that he were in place to choose the example him selfe out of his whole Booke to his best aduantage that so it might euidently appeare with what weake tooles he fighteth against the truth ExaÌ„ples vvhereby it is shewed hovve vvith void and impertineÌ„t stuffe M. Ievvel filleth his great Booke Defence Pag. 163. Heb. 13. Confut. 73 b. Marke hovv M. Ievv alvvaies keepeth him selfe from coÌ„ming vnto the point in controuersie Whereas in the Apologie much is said in the commeÌ„dation of Matrimonie which no Catholique man euer discommended as that it is Holy and honorable in al sortes and states of personnes in the Apostles in the Ministers of the Church and in Bisshops and that it is an honest and lawful thing as S. Chrysostom saith for a man liuing in Matrimonie to take vpon him therewith the dignitie of a Bisshop to this I saie in my Confutation that albeit Matrimonie be holy and honorable in al and an vndefiled â—eâ— as S. Paule saith yet that it is not lawful for such personnes to marrie who haue deliberately vowed Chastitie or haue taken holy Orders This there I prooue by good and sufficient authoritie as it maie be seene in my said Confutation Now what is M. Iewels part here to proue for maintenaÌ„ce of his doctrine but that a man notwithstaÌ„ding his Vow or receiuing of holy Orders maie lawfully marrie This is the very point of the controuersie and thereto onely should he haue directed his talke If he go about any thing els it is beside the purpose But consider
Reader how he keepeth him selfe a luffe of from the point with what stuffe he filleth certaine leaues of his Booke how he starreth from Doctour to Doctour how he confoundeth him selfe and the Reader and though he bring neuer so much out of other Writers yet commeth not at al to the point directly First Pag. 165. he laboureth to discredite the holy Ancient Fathers as menne that haue not dealte indifferently herein but haue gonne to farre either in the auancing of Virginitie or in the disgracing of lawful Matrimonie Before he entreth his Allegations whereof that whole Treatie standeth he putteth foorth twoo sayinges the one of Origen the other of S. Hierome in reproufe of them that condemned Matrimonie And yet euen there immediatly after he allegeth them both for condemners of Matrimonie Then he laith foorth the stoare of his Allegations whereby he would haue it appeare Tertulliā alleged by M. Ievvel against the Churche in that for vvhiche he is condēned of the Churche that certaine Ancient Writers had an euil opinion of Matrimonie There he allegeth two sayinges of Tertullian in exhortatione ad castitatem whiche Booke he wrote against the Churche as S. Hierome saith and therefore it is condemned of the Churche for whiche cause he should not haue alleged him then twoo sayinges out of the Authour of the imperfite worke vppon S. Matthew vnder the name of S. Chrysostome which also is a worke ful of heresies Item certaine sayinges out of S. Hierome writing against Iouinian and Heluidius Againe sayinges out of Athenagoras S. Hierome Gregorie Nazianzen and Origen by whiche he beareth the Reader in hande they haue condemned the seconde Marriages of Widowers and Widowes After this he reckeneth vp so manie Priestes Pag. 166. and Bishops as he hath read of to haue benne married menne who in deede were married before they receiued holy Orders and not otherwise There Palea Palea that is to say the Chaffe that is set out in Gratian concerning Priestes and Bishops that were many Popes Fathers a very fonde fabulous tale is admitted to the place of a great Doctor yet by him much falsified Pag. 167. and altered from that he found in Gratians booke There also beside the report of Aeneas Syluius whiche him selfe recanted and of Polydore Vergil a man of our time and in these matters of smal credite he sticketh not to praie helpe of one Fabian a late seely Chronicler of London and with his woorshipful testimonie forsooth would faine prooue his mater that is to saie with a maine Lie that Bishoppes and Priestes lyued a thousand yeres together with their Wiues no lawe being to the contrarie Nowe were al these thinges true according to the purporte of M. Iewelles doctrine as for the more parte they are very false and the Doctours by him corrupted and very vntruly reported what should they make for his purpose I meane for the point it selfe of this Controuersie which is that it is lawful to marrie after the Vowe of Chastitie or after holy Orders receiued For I trow M. Iewel wil not vse this simple kind of Logique Certaine ancient Writers condemned Matrimonie which is vtterly false in respecte of al others by M Iewel here named excepte Tertullian that condemned the seconde Marriages whom the Churche for the same reiecteth Item certaine learned and holy menne in the Primitiue Churche were made Priestes and Bisshoppes after they had benne married Ergo it is lawful to marrie after the Vowe of Chastitie and after holy Orders taken As this reason is fonde and litle worth so al the sayinges of Writers whiche he hath heaped together hitherto serue him to no purpose but to increase the bulke of his Booke After al this feeling him selfe pressed with the force of the Vowe which being aduisedly made is of necessitie to be performed as I prooued in my Confutation to keepe him selfe stil a luffe of from the point of the Question he taketh a newe waie saying that the Priestes in England were neuer Votaries Touching this matter whether the Priestes of England were Votaries or no F◠290. ◠I referre the Reader vnto the first Chapter of the fifth booke of this Treatie Howsoeuer it be by this answer M. Iewel fleeth from the point as farre as he fled before For the Question is whether Priestes in general that haue made a Vowe of Chastitie maie marrie and he answereth that Priestes of England be not Votaries Which answer serueth as aptly in this case as if a question being demaūded of him whether Heretikes are to be burned he would answer we the Superintendentes of England and our Ministers be no heretiques From this he conueigheth him selfe to certaine common places and bringeth in a Huge number of Doctours sayinges tending to this meaning in effect that Chastitie is hard to keepe that it is the gifte of God that God geueth it not to al that it is to be counselled but not commaunded that a man consider wel of what strength he is and if he see him selfe not hable to perfourme the preceptes of Virginitie that rather then he fal into the dungeon of deadly sinne he take a wife and vse the remedie ordeined against incontinencie Al which sayinges we graunt be true and are to be vnderstanded of them whiche be free and haue not bounde them selues by deliberate Vowe to conteine To be shorte it were a very tedious thing here to reherse how he ronneth from Doctour to Doctour how he craueth stuffing of the Canonistes and Schoolemen whom God wote he litle esteemeth how he writeth out their sentences and therewith filleth vp his Booke As for the ancient Doctours sayinges that folow after al this they are spoken some against the perfourmance of wicked Vowes some serue for admonition that certaine maie be suffred to marrie who hauing made onely a simple Vowe either can not or wil not conteine and that the Marriages of suche personnes ought to stand for good and not to be dissolued some importe rebuke of filthy life and exhortation to Chastitie some be written against them that either vtterly condemned the state of Matrimonie or willed Priestes and Deacons in the Primitiue Churche to be compelled to forsake the companie of their lawful Wiues whiche they had married before they receiued holy Orders Thus he writeth out other mennes sayinges without order or discretiō skippeth from one matter to an other and emptieth as it were the stoare of his Notebookes into this Defence and when he hath shuffled in al he proueth nothing directly but onely bringeth the Reader to a Confusion and commeth not at al to the discussion of the point that we staie vpon whiche in this matter of Priestes Marriages is that to marrie it is not lawful after deliberate Vowe of chastitie made nor after holy Orders receiued What colourable argumentes or testimonies he bringeth to proue the affirmatiue Infrà lib. 5 Cap. 2 in this Treatie Reader thou shalt see them cleerely confuted Likewise to shew
others whiche he thought best to conceele and dissemble One thing good Reader it behoueth thee much to be warned of in case thou desire to stande an vpright vmpeere betwen M. Iewel and me Vpon what places so euer thou shalt happen to light in which he shal seeme to haue any good aduantage against me or against the Doctrine of the Catholique Churche passe not them ouer lightly weigh wel both our groundes examine both our allegations truste not to ought that is laid forth by either of vs presently but resort to the Bookes whence euery thing is taken Doing so thou shalt most certainely perceiue whether of vs both vseth more truth Doubtlesse in such places thou shalt seldō it were much so saie neuer find him to allege the wordes whereby he pretēdeth any colour of aduantage without some false sleight or other If thou desire to vnderstand this by some examples consider I praie thee what great a doo he maketh about the name of Vniuersal Bishop Vniuersal Bishop As he handleth that matter if a man wil beleeue him al thinges seeme to be plaine on his side Defence 120. The Coūcel of Carthage saith he decreed by expresse wordes that the Bishop of Rome should not be called the Vniuersal Bishop And behold Reader the confidēce that he hath in this cause which he sheweth with these wordes speaking vnto me This you saie is forged and falsified and is no part of that Conucel For indifferēt trial both of the truth ād of the falshed herein I besech you behold the very wordes of the Councel euen as they are alleged by your owne Doctour Gratian. These they are Prima Sedi◠Episcopus c. Let not the Bishoppe of any of the first Sees be called the Prince of Priestes Dist 99. Primae or the highest Priest or by any like name but onely the Bishoppe of the first See But let not the Bishoppe of Rome him selfe be called the Vniuersal Bishoppe c. Now M. Harding compare our wordes and the Councelles wordes together We saie none otherwise but as the Councel saith The Bishop of Rome him selfe ought not to be called the vniuersal Bishop Herein we doo neither adde nor minis he but reporte the wordes plainely as we finde them If you had lookte better on your booke and would haue tried this matter as you saie by your learning ye might wel haue reserued these vnciuile reproches of falshed to your selfe and haue spared your crying of shame vpō this Defender Here is muche a doo as thou feest Reader and al standeth vpon falshed as I said at the first in my Confutation We striue not for the name of Vniuersal Bishop neither hath the Pope Challenged that title Yet these menne haue neuer donne with Vniuersal Bishop The whole matter is soone answered These wordes vniuersalis autem nec etiam Romanus Pontifex appelletur Concil Carthag 3 Cap. 26. The Bishop of Rome ought not to be called the vniuersal Bishop these wordes I saie be not the wordes of the thirde Councel of Carthage nor in the Greeke nor in the Latine but the wordes of Gratian and they stande for the Summe of that parte of the distinction whiche there foloweth And thereof M. Iewel was not ignorant as it appeareth by his owne wordes in the same place Howbeit were it true that Gratian had ignorantly added them to the Councel as wordes of the Coūcel what learned man trusteth Gratian a man not greatly trusted in respect of sundrie his allegations when it is easy to see the Original For this I referre the Reader to the 39. Chapter of the third Booke of this Treatie fol. 184. b. Perusing that I haue answered to this point there thou shalt fully vnderstand how falsly M. Iewel hath dealte therein and how litle cause he had so to triumphe For neither hath the Councel any suche woordes at al nor speaketh it there so much as one worde of the Bishop of Rome nor hath Gratian put those wordes as a testimonie of the Councel but as the Summe of that parte of the 99. Distinction which immediatly foloweth As wel might M. Iewel haue said that those other wordes there placed vnde Pelagius secundus omnibus Episcopis had ben the wordes of that Councel He that knoweth Gratians manner of writing can not but either laugh at M. Iewelles ignorance or maruaile at his impudencie To proue that it is lawful for a man to marrie a wife being in holy Orders The example of Eupsychius he allegeth the example of one Eupsychius who was a Laie Gentleman of Caesaria the chiefe Citie in Cappadocia and in a time of persecution suffred Martyrdom soone after that he had benne married Now most falsly he corrupteth the reporter of the Storie and maketh this Eupsychius a Bishop that it might appeare to the ignorant that one had married a wife after he had benne made a Bishop which would haue serued our married Superintendentes purpose gaily For yet after so many yeres searche they can not bring vs forth so much as one cleare example of the ancient Churche that euer there was any Bishop or Priest married after that degree and holy Order taken With such vncleane conueiance their vncleane treacherie is defended Defence 176. Cassio li. 6. cap. 14. His wordes be these Cassiodorus writeth thus In illo tempore ferunt Martyrio vitam finisse Eupsychium Caesariensem Episcopum ducta nuper vxore dum adhuc quasi sponsus esse videretur At that time they saie Eupsychius the Bishoppe of Caesaria died in Martyrdome hauing married a wife a litle before being yet in manner a newe married man Beholde Reader the falshod of this man First contrarie to his custome elswhere he leaueth the Greeke fonteine where this Storie was First written and goeth to the riuer of the olde translation in many places not most exactly answering the Greeke And why did he so Forsooth bicause if he had alleged Sozomenus the Greeke writer his falshod had benne fowly bewraied For he nameth this Eupsychius expressely Eupsychius a laie-man by M. Iewels forgerie made a Bishop to proue the Mariages of Priestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to saie Eupsychius one of the Lordes or one of the Nobilitie of the Citie of Caesaria in Cappadocia Then bicause the Tripartite Storie of Cassiodorus setting foorth hath not so expressely that he was a nobleman of Caesaria M. Iewel was so bolde as to falsifie the place and to putte in of his owne this woorde Episcopum to helpe his matter and so corrupting his authour maketh him to cal him Eupsychium Caesariensem Episcopum Eupsychius the Bishoppe of Caesaria Thus he taketh vpon him to make him a Bishoppe who was a Laie man as wel a Bishoppe as he him selfe is that it might appeare to the vnlearned that a Bisshoppe married a wife after he was Bisshoppe Fol. 302. 318. See what I haue said hereto in this Treatie where I answer his false stuffe touching
Foxe hath raked together into that Donghil of his stincking Martyrs So then I trust good Reader this my shorter but more fruiteful trauaile shal wel content thee In which I haue defended and iustified the chiefe matters of the Catholique doctrine by M. Iewel impugned and therewith ouerthrowen his weake Defence In sundrie other pointes also whiche depende of Doctrine I haue detected his great and manifolde Vntruthes Neither haue I ioined issue with him in any point wherein I haue not sufficiently proued him either deceiued or a deceiuer Wherein as Ignorance maie stande him in some excuse for the one so muste he beare the gilte of malice for the other Eche pointe here is not handled with like diligence and like exactenesse I graunt for the matter hath not so required Yet where I haue benne least disposed to take paines and founde my selfe most weary in answering his friuolous Obiections thou shalt finde the truthe sufficiently mainteined and M. Iewel fully refuted If anywhere thou espie defecte or insufficiencie impute the blame to me If in any parte I shal seeme to haue donne wel take thou the profite geue God the praise Thomas Harding A DETECTION OFVNTRVTHES IN M. IEWELS EPISTLE TO THE QVENE THE FIRST BOOKE How vntruly and how slaunderously M. Iewel hath charged his Aduersarie with certaine hateful crimes in his Epistle to the Quenes Maiestie set before his pretensed Defence of the Apologie The First Chapter WHEREAS M. Iewel in the Epistle to the Queenes Maiestie set before his pretensed Defence of the Apologie chargeth me with diuers pointes whereby bothe to discredite the Catholique Doctrine and to stirre her Maiestie to indignation against me and other learned menne here who haue confuted his manifold erroures and detected sundrie his false partes wherewith dangerously he seduceth her Maiesties Subiectes least bothe I by my silence should seeme to acknowledge my selfe gilty of the thinges he chargeth me with and least others might be induced to beleeue him thinking him not to be so voide of dew reuerence and shame as so farre to abuse her Maiesties credulitie in these matters who hath no leisure or listeth not to examine the same I haue thought it conuenient and necessarie before I come to any parte of his directe answer to my Confutation of the Apologie to cleare my selfe of what so euer he imputeth vnto me in that Epistle and to shewe how al that he hath written against me in the same is vtterly false and sclaunderous And bicause I cannot better and in plainer wise performe it then by laying forth as it were the booke where eche thing is said whereof he taketh holde and by reporting myne owne sayinges which he hath falsified and vntruly reported Let it not seeme strange nor be lothesom vnto thee good Reader that being driuen vnto it by this necessitie I bring forth againe vnto thee certaine places before written and conteined in my former Treaties How lothsom soeuer it be thee to reade and mee to repeate againe certaine thinges before vttered verely it is the chiefe waie by whiche in this case the truthe maie clearely be opened Thus then entreth M. Iewel his accusation against me M. Iewel in the epistle to the Quene pag. 2. ad finem M. Harding doubteth not to seeke quarelles against vs euen in that vve mainteine 1 The Baptisme of Christian Infantes 2 The proceeding and 3 Godhed of the Holy Ghoste 4 The Faith of the holy and glorious Trinitie and 5 the General and Catholique profession of the Common Creede Harding To confute errours and to declare the Truthe is not to seeke Quarelles Neither ought he to be called a Quareller who of two waies sheweth whiche is the better Touching these fiue pointes First I finde no faulte with M. Iewel nor with his felowes for that they mainteine the Baptisme of Infantes For therein I hold with them The Baptisme of infantes no where reproued To my remembrance I speake not of it of purpose in my whole booke of the Confutation nor in my Reioindre only where I proue that certaine great and necessarie pointes are to be beleeued which be not expressed in the holy Scriptures In the defence pag. 191. Cōfutatiō fol. 84. a. bicause these Ministers in their Apologie saie that al thinges needful for our saluation are abundantly and fully comprehended in the Scriptures among sundrie other thinges whiche I demaunde to be shewed vs in the Scriptures I aske where in al the Bible they finde that Infantes ought to be Baptized And wel that question might I demaunde for proufe of that I intended in that place neither can it be founde expressely commaunded or spoken of I am wel assured Wherefore whiles M. Iewel accuseth me to the Queenes Maiestie of seeking Quarelles against him in this point he sheweth vs in him selfe a perfite paterne of a Quareller If I should here appose him in his owne wordes and aske him Baptisme of Christian Infantes what he meaneth by mainteining the Baptisme of Christian Infantes I thinke rather he would saie I were a seeker of Quarelles Yet would I faine heare what he would answere For what Is he of the opinion that suche Infantes as be borne of Christian Parentes be Christians before they be baptized If they be Christians what neede they to be Christened If they haue neede to be Christened why doth he cal them before Baptisme receiued Christian Infantes Is any Man Woman or Child to be called a Christian before he be Christened Latet anguis in herba There lieth a Pad in the strawe Perhappes he thinketh it is not yet time to spette out the poison of that heresie whiche it semeth he hath suckt out of Caluin against the necessitie of Baptisme of Infantes whose parentes be faithful This point I touched in my Confutation of the Apologie Fol. 67. b. Neither durst M. Iewel yet to be plaine when he commeth to that place in his Defence where he had good cause to treate fully of it and to deliuer the worlde from that Suspicion worthily conceiued and to resolue vs whether he thinke Baptisme of Christian Parentes Children to be necessarie or no. Verely by saying that by Goddes Free Election they be pure Ievvel in the Defence Pag. 250. and holy and by allowing al that Caluine saith thereof he geueth out a secrete signification his meaning to be that in them Baptisme is not vtterly necessarie These mennes Doctrine if I be not deceiued tendeth to this issue that at length Baptisme shal be nothing els but a Signe marke badge or recognizance of a Christian Whereof it must folowe that as a man maie be a Souldiour a Seruing man or a Reteiner to a Noble man though he lacke his Captaines or his Masters Badge or Recognizance likewise so many as be borne of Christian Parentes be also Christians though they neuer receiue Baptisme By the Premisses of these mennes Doctrines we haue iuste cause to thinke that at length they wil teache that the very Signes
of the ministration of them I vtterly condemne That I saie Their Faith is no Faith it is the sixthe lye I confesse it to be a Faith touching the pointes wherein they agree with the catholique Churche In the other pointes I saie it is no Faith but errour and heresie Albeit Arius the heretique had a Faith Eunomius had a Faith Nestorius Euctyhes Sabellius Photinus Apollinaris briefly al Heretiques had their Faithes but al were false Faithes as much to say no Faithes but as the Latines cal it Perfidia M. Iewel for some shewe of vpright dealing hath filled his margent in this place with cotations as thicke as they maie stand one by an other directing the reader to my bookes If it shal please the reader diligently to peruse the places bothe in my Confutation and in my Reioinder he shal trie him to be as he is euery where a false and a shamelesse lyer As for the Quenes Lawes The Quenes Lavves and Parlamentes and Parlamentes for change of Religion and Faith what haue I to doo with them whether they be lawes and Parlamentes or no Be they as they be It is not my profession to discusse that matter If there be any that doubte thereof let the learned men of lawe be demaunded their opinion If they wil not or if they be loth to speake what they thinke let the questiō be differred vntil the time come that M. Iewel and I shal be placed where we shal no more contende about the authoritie of mannes lawes 2. Cor. 5. but shal ech of vs receiue according to that we haue done in our bodies that is to saie accordingly as we haue in our doctrine and life either kept or broken Goddes lawes The age to come perhappes shal be hable to saie more therein then this present time It is an olde said sawe Filia temporis Veritas Truth is the daughter of time Let vs not trouble our selues about this odious question M. Iewel I praie you but referre it ouer to the time to come Yet bicause in your pretensed Defence ye beare menne in hande that I seeme to saie Defence pag. 595. that the Parlament holden in the firste yere of the Quenes Maiesties reigne was no Parlament for that the Bishops refused to agree vnto the statute made for change of Religion I wil here truely laie forth my wordes in whiche you auouche I seeme so to saie that it maie appeare to al menne what a quareller you are These be my wordes Confut. fol. 276 a. Where haue ye treated of your matters That matter hath benne treated saie ye in open Parlament with long consultation and before a notable Synode and Conuocation First in what Parlament Meane ye the first of our Soueraine Lady Quene Elizabeth or any of those of king Edward the sixth his daies c. If ye meane as by reason you must the Parlamentes of these later daies the first of al did make most for you and yet how open was it for you Had ye any place at al in it Were ye admitted within the doores Or had ye any thing to doo in that assemblie Consider then with what Consultation your purposes were concluded Did they tarie manie monethes about it Had they Bishoppes Had they Diuines and the most learned to reason too and fro with al libertie Was the authoritie of the Vniuersal Churche of Christe and the doctrine of the Auncient Fathers considered Ye saie in Latine Plenis Comitijs that is in the ful and whole assemblie as though none at al had there resisted but euery man had yelded to your matters What saie ye then of the Spiritual Lordes a great parte of the Parlament and without al doubte the parte whiche must be chiefly and onely regarded when the Question is of Religion How many of them gaue their voice to your Gospel Yea whiche of them al did not resiste it c. As of the Spiritual Lordes ye had none at al so of the Temporal ye had not al and so had ye also in the lower house very many and wel learned that spake against you * These vvordes folowing M. Ievvel nipte avvaie in the Defence And mo would had conscience benne as free as auctoritie was dredful And yet cal ye this a ful Parlament and a Parlament whiche had al his partes wholy fauouring you * Vpon these wordes M. Iewel maketh muche a doo in the Defence as if I had denied that Parlament to be a Parlament for lacke of the Bishoppes consent But whether I said so or no let these mine owne wordes before rehersed be the trial Touching the matter it selfe he saith how truely I doubt that in the Parlamentes of England for any Statute to be lawfully enacted the consent of Archebishoppes and Bishoppes hath not ben thought necessarie Defence pag. 595. and that matters haue passed only by the more parte of voices yea although these be his very wordes al Archebishoppes Defence Ibidem and Bishops were neuer so earnestly bent against it And yet he saith further whereat I marueil that Statutes so passing onely by the voices of the Lordes Temporal though the Lordes Spiritual dissente neuer so muche haue neuerthelesse alwaies ben confirmed enacted and published vnder the names of the Lordes Spiritual and Temporal If it be so then I perceiue it faieth with the lordes Spiritual as it faieth with me For as M. Iewel hath published and said many thinges vnder my name that I neuer said nor meant to thintent to discredite me if any happily be so simple that wil beleeue him So by this tale lawes be published vnder the name of Archebishoppes and Bishoppes who are the Lordes Spiritual vnto whiche they neuer gaue their assent but contrary wise earnestly dissented What this is to be called in the Statutes of the Realme I knowe not but in the writinges of priuate menne suche as Maister Iewels and myne are this practise of fathering wordes and sayinges vpon a man whiche he neuer said nor wrote is accompted vnlawful and false and commonly is named forgerie falsifying and belying the chiefe flowers wherewith M. Iewel alwaies decketh his garland He referreth me for further proufe of this matter to the Recordes of a Parlament holden by king Edward the first at S. Edmundes Burie the Archebishoppes and Bishopes being as he saith quite shutte forthe Anno Domini 1296 where he telleth me it is written thus Habito Rex cum suis Baronibus Parlamento Clero excluso statutum est c. The king keeping the Parlament with his Barons the Clergie that is to saie the Archebishoppes and Bishoppes being shutte forth it was enacted c. Perhappes the inferiour Clergie was excluded who as I haue heard Lawiers saie in olde time came to the Parlamentes and had their place in the lower house But that the Archebishoppes and Bishoppes were excluded thereof I doubte Item saith he in the time of king Henrie the thirde a statute touching the legitimation of
Esaie Esai 5â— This is my couenaunt with them my spirite whiche is in thee and my wordes that I haue put in thy mowth shal not departe from thy mowth and from the mowth of thy seede and from the mowth of thy seedes seede from this time for euer Lo here ye heare bothe the wordes of God and the Spirite of truthe by whom the wordes may be rightly vnderstanded promised to remaine with the Church for euer Thus we are wel assured that the Churche hath neuer failed nor wanted Goddes worde goddes Spirite and Goddes truthe But ye my Maisters of the new learning do say that the Churche failed and was destitute of Goddes worde and of his spirite of Truthe for the space of nyne hundred yeres and more vntil Martin Luther came and restored the lost Gospel By vertue of whiche Gospel neuer preached before ye claime the right of the Church and so would dispossesse vs wherein of necessitie ye must graunt one of these two either that Christe the Sonne of God promised more then he perfourmed whiche were heinous blasphemie or that your Churche hath continued til this day and shal continue to the worldes ende If to eschew the reproche of so wicked a blasphemie ye graunt the continuance of your Churche ye must tel vs where it was before Luther began to preache that ye cal the Gospel Name the place where was it Or was it somewhere without a place Dic quibus in terris eris mihi magnus Apollo If it were at al where were your Bishops What were their names or were they men without names Bring forth your Originals your Registers your Rolles of Bishops that folowed one after an other by lawful succession For this were a sure way for proufe of your right Tertull. In prascript Optatus August muche commended and vsed of the best learned Fathers Your Actes and Monumentes where be they Haue ye none of greater antiquitie then those late of Foxes making If ye had a continual succession how came Luther and Zuinglius first to the Gospel how was al the light quite out before how were al the fonteines of the water of life vtterly dryed vp before his time for so ye write in your Apologie This this can not stand together M. Iewel by no meanes as al the world may see So then it is we kepe our ancient Possession ye heaue and shooue to remoue vs from it We be of the howseholde ye are strangers We are the heires of the Apostles ye are forrainers We are the lawful Children of the Churche ye are Bastardes to be shorte and plaine whereas we are Catholiques what foloweth but that ye be Heretiques The case standing thus what great offence haue I committed if where I defende the common cause of the Churche being moued with dew zeale and iuste griefe of mynde to see your vngodly dealinges I forgete sometimes the flattering Titles wherewith ye woulde your proceedinges to be magnified and vse wordes more agreable to your desertes O ye saie I vse vncourteous and vnciuile speache Why sir if ye skreake like Frogges must we saie ye sing like Nightingalles If ye crowe like proude Cockes must we saie ye mourne like simple Dooues If ye byte vs like Mastiâ—â—s must we say ye licke vs like gentle Spaniâ—h If ye consume vs and deuoure vs like rauening Wolues must we say ye profite vs like good Sheepe Must we tel the worlde that your Serpentes be Fisshes your Snakes be Lamproies your Scorpions be Creauises briefly that your deadly Poison is holesom Triacle What were this but to please men and to deceiue Goddes people But let vs go from Metaphores and come to the plaine mater If your Doctrine be false as by most sufficient waies we haue proued it to be shal we be vnciuile excepte we sooth it If your deedes be vngodly as the worlde seeth and rueth shal we be vncourteous excepte we iustifie them If ye say Nay for Yea and Yea for Nay in Goddes causes shal we be blamed as men vnciuil and vncourteous except we vpholde your Yea and your Nay We can be content to lacke the praise of suche sinneful Ciuilitie of suche wicked Courtesie If any priuely pike money out of our purses steale our goodes robbe by the high waye kil men and attempte traison to their Princes person standeth it with good manner to cal them Pikepurses Theeues Robbers Murderers Traitours and whereas you and your felowes teache and stubbornly mainteine a false doctrine concerning the real presence that here I speake of no other pointes by the Churche and by Luther him selfe the first founder of your owne Gospel condemned for Heresie must it needes be an vncourteous parte to cal you Heretiques To touche some of your rawest Gaulles for making proffer to whiche ye wince and kicke so muche euery where â—nd specially where ye laye forth al my sharpe wordes with suche diligence gathered together out of my bookes into one heape before your Preface to the Reader For so muche as it is geuen forth by Luthers owne confession that by the conference and disputation which the Deuil had with him he was persuaded to defie the Masse and become enemie to the blessed Sacrifice of the Churche and your selfe M. Iewel haue geuen your verdite in fauour of Luther and Satan Sathans doctrine Sathan their Schoole Maister In the Replie art 1. Diuision 2. allowing Satans Doctrine in that point and Luthers conformitie imbracing the same also for your owne parte as you haue openly witnessed in your Replie what offence was it to say for whiche you shewe your selfe greeued that ye ioined with Satan and concerning the spite ye beare at the Masse to cal Satan your Schoolemaister That I called this new founded Churche of the Protestantes a Babylonical tower not without iuste cause It angreth you that I cal this new Church of yours for so a Gods name we must name it Your Babylonical Tower And this is for a heinous worde scored vp among the rest in your said Rolle you tel the Quene of it also in your Epistle to her Maiestie but how iustly ye be offended therewith let it be considered by that I shal here briefly declare Dissensions among the Protestantes Who knoweth not that is any thing acquainted with the affaires of oure age into how many Sectes they haue diuided them selues that forsooke the Catholique Churche sithence Luther beganne to leade vs a newe daunce in Religion what controuersies debates and strifes about the weightiest pointes of our Faith haue benne stirred vp and moste earnestly mainteined among them Who hath not heard of the brawling and skolding betwene Luther and Zuinglius and the vpholders of either side about the Doctrine of the Euchariste Neither hath the matter benne handled with any better quiet betwene the Osiandrines and the Stancarians touching the Iustification of man the one Secte attributing it vnto Christes Diuine nature the other vnto his humaine nature onely Againe what sturre hath benne made about
the Doctrine touching Hel betwene Iacobus Smidelinus and Nicolaus Gallus on the one parte teaching that Christe suffered also in Hel and felt the torment of that euerlasting Fyre and the Preachers of the Sea townes of Saxonie on the other parte who tel their people there is no Hel at al The like strife is about the Doctrine of Freewil some holding with Luther some with Caluine They be diuided likewise in their determinations touching Iustification some imputing it to Faith onely as Matthias Flacius Illyricus some partly to Faith partly to Charitie as Philip Melanchthon and Georgius Maior Of Penaunce some make three partes some make but two About the number of the holy Sacramentes their discord is more notorious The Gouernours of the congregation of Geneua from whence our new Churche of England hath fetched their light admit two So doth Illyricus and many Preachers of Saxonie that dawnce after his Pype The Doctours of Lipsia wil haue three not one more nor one lesse Melanchthon at Wittenberg and they of his bande wil needes haue foure at the least Others some there be that content them selues with one Al the reste they refuse And now of late yeres as this Gospel is a Proceeding Gospel and remaineth not long in one sorte of Doctrine there be vnder the kingdome of Pole that haue abandoned the necessitie of al the Sacramentes of the newe Testament and require the Iewishe Circumcision to be restored It is muttered also that in some places where this Ghospel is hotest that the Paschal Lambe is called for O merciful God whyther wil this Gospel proceede at length But what neede I to speake of the strifes and debates that were and be in our time betwixt the chiefe Maisters of this new Religion They were at debate not onely side against side men against men Preachers of one Churche against Preachers of an other Churche but also many of them and that of the most famous were at debate with them selues Bucer with Bucer Bucer Melanchthon with Melanchthon Luther with Luther Caluine with Caluine Peter Martyr with Peter Martyr What a doo had Bucer to keepe him selfe in credite with any side who after he ranne out of his Cloister and tooke vnto him a Yokefellowe firste became a Lutheran after that a Zuinglian and againe a Lutheran and last of al after he came into England as it is wel knowen nor perfite Lutheran nor perfite Zuinglian but an vncertaine and ambiguous Mongrel betwen bothe Melanchthon Melanchthon as the worlde hath seene and as it may be proued by sundry his editions of his Common places and other writinges was so mutable in his Faith that he semeth to haue made him selfe a slaue subiecte to al occasions of mutations As he was neuer stable in his life time so a litle before his death he turned wholly from his olde Maister Luther and became a Caluinian Sacramentarie as his Epistle witnesseth written to the Palsgraue of Rhene and so died in the woorst change of al. To declare how Luther Luther disagreed with him selfe bothe in deedes and writinges it would require a whole booke The same hath ben at large set forth by Cochleus and other learned men of our time What be the contradictions wherein Caluine Caluine fighteth with him selfe and other his infinite errours and confusions Nicolaus Villagagno that learned man and valiant knight of S. Iohns Order hath diligently discoouered Peter Martyr in Strasburg a LutheraÌ„ in England a zuingliaÌ„ As for Peter Martyr I reporte me to the whole Vniuersitie of Oxforde that heard his lessons whether at his first comming thither he were not a Lutheran touching the matter of the blessed Sacrament and after he had ben sent for to come to London and had ben schooled in the courte in king Edwardes time became a Zuinglian Who so euer wil stand in his defence this that I shal here say can not be denied At Strasburg from whence he came into England he professed the Faith of the Lutherans for otherwise he shoulde not haue receiued stipende for his Lecture of the Magistrates there But at Oxforde he changed his Faith of Strasburg for the Faith of king Edwardes Courte For which cause he was not receiued againe at Strasburg at his returne out of England in Quene Maries reigne and therefore he tooke such coÌ„dicion as he could gete at Zurich in Suitzerland So Peter Martyr of Strasburg agreed not with Peter Martyr of Oxford as the world knoweth and his bookes doo witnesse And it may be doubted whether Peter Martyr of Oxford agreed with Peter Martyr of Zurich What confusion is this To dwel no longer in this lothsom matter what Babylonical confusion is in the chiefe Doctours of this new founde Gospel if there were nothing els to be said it might appeare by that we find that Gaspar Querchamer Gaspar Querchamer a learned laye man hath gathered together six and thirty places repugnant the one to the other vpon the one only Article of CoÌ„munion vnder one or both Kindes and by that Osiander writeth of Melanchthon and his folowers that they helde .xx. Opinions 21. OpinioÌ„s touching the Article of Iustification diuers and disagreing the one from the other touching the Article of Iustification Whereunto he addeth his owne different from th' other and also from the truth and so maketh vp the number of xxj dissonant Opinions Al this being weighed and considered I trust it shal not be taken for any hainous crime of my parte that I called that Synagog where such men be the chiefe Apostles and Prophetes a Babylonical Tower Yea now if ye list M. Iewel to aggrauate that greuous faulte of myne I say againe that it is woorse then the Babylonical Tower howe muche woorse it is confusion of Doctrines to be â—ounde in them that haue charge of Soules then confusion of tonges in them that builde vp stone walles Whether the chiefe Deuisers of this new Gospel might not iustly be called Loose Apostates You haue put in your heape of bitter wordes pretended to be gathered out of my bookes this saying as by me spoken to your companions Ye are Loose Apostates Which saying in very deede in suche forme of wordes is not myne For trial whereof the Reader may repaire to the place directed by your cotation The place is in my Confutation of your Apologie fol. 323. a. By the note of this saying you thought to discredite me for that is the thing you seeke most chiefly being otherwise vnhable to answere to the pointes of doctrine What thereby you haue obteined among your dere brethren the married Moonkes and Friers I knowe not ne recke not verely for the same I am neuer a white a shamed to shew my selfe before good men Loose Apostates But with which of these two bitter woordes are you greeued M. Iewel With Loose or with Apostates Amend ye the one and I promise you to reuoke the other VVho is an Apostata Bicause euery
man knoweth not what is meant by this words Apostata it may here be said that Apostata is he that forsaketh either the faith whiche in Baptisme he promised to keepe or that Rule and Order of Religious life whiche by solemne vow and open protestation at his entrie into Religion he promised to leade his life in Of the first sorte Iulianus that wicked Emperour and Porphyrius are examples So are the great Soldans Mammaluches and many of the great Turkes Ianizaires Of the second sorte be suche Moonkes and Friers and al other whatsoeuer Religious that foresake their habite willingly departe out of their Cloister and returne vnto the order of secular personnes Of whiche sorte there be mo seene abroad in the world at these daies then euer were in our Forefathers time If I cal these Apostates I cal them by that common name by whiche al the worlde hath euer called them And therefore the offence is very smal if it be any at al. Verely it is no greater then to cal them Theeues that for Theafte be hanged at Tyborn As touching the other terme Loose Loose whereas sithence the Apostles time vppon Deuotion many bereued them selues of their owne libertie and for Gods sake bounde them selues by solemne Vow to a straight and hard order of life and this sweete Gospel of yours setteth suche at libertie teacheth them to breake their promise made to God to caste of the yoke of Chastitie and to solace them selues with their Yokefellowes for so they cal their Strompettes to forsake the Vowe of Voluntarie Pouertie and to enioye al the worldlywelth they can procure and to shake of the yoke of al Obedience and to be vnder no rule but the rule of this Gospel that is to say to keepe what rule they liste this being so what great sinne was it to cal them Loose Speake we wel when of brute beastes breaking out of a pounde stable ropes fetters chaines or from the bridle we say they are brokeâ—â—â—ose 〈…〉 â—e accompâ—â—d il speache 〈◊〉 we say of Mâ—nâ—â—â— â—nd â—riers that â—oÌ„ne out or their Cloisters take Qâ—eanes vnder the name of holy wedlocke breake al vowes and al order that they be loose What bandes be stronger to binde man with al before God and in conscience then voluntarie Promises then Othes then solemne Vowes Who so euer maketh no conscience to breake these bandes if he be not a Loose man I know not whom we may cal a loose man And if such a one be a Loose man why may he not be so called specially that others may so the rather be fraid from the like contempte of God The founder of your Gospel Martin Luther was an Austen Frier neuerthelesse he married the waÌ„ton NuÌ„ne of Nymick in Saxonie Peter Martyr your great Rabbin was a Regular Chanon of the Order of S. Augustine He married at Strasburg Dame Katerine a loose Nunne Peter Martyr and dame Katerine the NuÌ„ne his vvife Oecolam padius Bucer a Dominican Pellican a FranciscaÌ„ Castalio a Carthusian Hooper Barlovv DounhaÌ„ Skory Barkley that ranne out of her Cloister at Metz in Lorraine Shal it be an vnciuile parte to cal them loose Apostates The Birgittine frier Oecolampadius the Patriarke of your felowes the Sacramentaries brake his vowe fled from his Religion married a wife saue the honour of true wedlock so did Bucer ablacke Frier so did Conrade Pellican a gray Frier so did Castalio a moonke Cartusian And for good manners sake shal we be afraid to cal them loose Apostates As for Mooncke Hooper the vsurper of Worceter and Gloueâ—ter Barlow of Chichester Frier or Chanon or bothe as I heare say Sir Downham of Westchester the Bonhome of Asheridge Frier Skory of Hereforde al married and the two olde good Fathers Frier Barkley of Bathe and Welles and Frier Couerdal Couerdal the Quondam of Exceter which after the death of their olde wiues haue of late yoked them selues againe to two yong wemen for their comforte in age forbearing to speake any worse worde of them bicause they be your very frendes may I not be so bolde as to cal them loose Apostates TOuching other bitter wordes gathered by you out of my writinges into your Rolle Huguenotes of France Gues of the lovv Countrie though your EuaÌ„gelical Brethern the Huguenotes of Fraunce and Scotland and the Gues of the low Countrie that haue robbed and spoiled so many Churches so many Monasteries NoÌ„neries and other places and haue burnt so many thousandes of faire bookes with the Libraries and coÌ„mitted so many horrible outrages I may not least I seme vncourteous cal them Theeues Churcherobbers the Deuils ministers Satans broode scholers of Satans schoole Caluinistes Satanistes Deuilish Rable Turkish Huguenotes c. For these be vnciuile and vnmannerly wordes saith M. Iewel and it is a great offence to vse them Though Frier Luther were taught of the Deuil in a night conference as he †See the Preface before my last Reioinder tovvard the ende confesseth him selfe to abandon the Masse and to worke al the spite he could against the most blessed Sacrifice of the Churche yet for ciuilities sake he may not be called the Nouice of the Deuil nor his Folowers the Ennemies of the Sacrifice neither may that be called the Deuils Schoole were the Deuil Luthers schoolemaster neuer so muche What Turkish wickednes hath proceeded out of this Doctrine who seeth not yet by M. Iewel it is beside good manner to cal it Turkish Doctrine The Professours of this doctrine and specially M. Iewel him selfe doo omitte no occasion yea they seeke al occasions they can to reuele and blase abroade vnto the worlde Chams broode the Defaultes and imperfections of the Catholiques without whiche menne liue not and chiefly if perhappes some Abuses haue creapte into some particular Churches they make muche of a litle folowing therein the facte of Cham Gen. 9. who reueled the nakednes of his Father Noe. This notwithstanding it is noted in M. Iewels Rolle of my sharpe woordes for a greuous offence that I cal such personnes Chams broode Who euer wrote so filthily and so bawdelike as Frier Bale Bale that Irishe Prelate of Oserie The harte can not be cleane whose eares can abide to heare such vncleane woordes Yet forsooth bicause he alwaies railed at the Catholike Churche and at the Clergie therof and wrought so mightily in the vineyard of their lorde that is to say in despite of the Pope and of al auncient order and religion it is skored vp by M. Iewel for a bitter speache that I called him Bawdy Bale geuing warning by that terme to al chaste hartes to refraine the reading of suche vnchast and filthy bookes That it was no great offence to cal M. Iewel him selfe a Lyer a Falsifier a Boaster a Scoffer AS for your selfe M. Iewel who euer was so vaine so foolish so insolent so cockish so mad as to make such a Chalenge to al learned men a liue And now how vnhable
the very chiefe pointes in controuersie whereby he geueth out a secret confession of the weakenes of his side he inueieth at my person and with al his Rhetorique doth what he can to bring me in discredite with the Reader for my sharpenes and vehemencie of speache And faine would he al men to beleue that I lacke Discretion that Choler ruleth my penne that I vse wordes of more heate and bitternes then it becommeth either my vocation or the cause By this he seemeth to discharge me of what so euer is reprehensible in that other extreme Wherewith I am content For I had rather his quarel should be extended to the reproufe of my person then to the preiudice of the cause And doubtelesse if I had enclined to the other extreme way of writing he would not haue failed but haue turned al to argument of weakenes of our side In deede naturally by wordes and gesture we shew courage when our matter is good and of colde manner of handling there groweth a suspition that the matter is naught Had I therefore alwayes written coldly and softely I had ministred vnto M. Iewel a ioily occasion to insulte vpon me as though our cause had ben the weaker And so he would haue taken that aduantage against me which Cicero Cicero in Brutâ— M. Callidius as he writeth of him selfe once tooke against Marcus Callidius This M. Callidius as he witnesseth of him was an excellent man and was endewed with al singular graces apperteining to a perfit Orator saue that he was not vehement nor applied him selfe to stirre and moue the mindes of them that heard him Cicero and he were once matched together in a cause Callidius accused one Quintus Gallius laying to his charge before the Iudges that he had prepared poison wherewith to haue destroied him For proufe of it he declared that he tooke him in the manner and that he had in readines against him handwritinges witnesses signes examinations and shewed the matter to be manifest and disputed of the crime very exquisitely but yet soberly and coldly When Cicero came to make Defence in the behalfe of Gallius among other thinges that he treated like a cunning Orator at length he goeth from the crime obiected and from the matter it selfe to the manner of Callidius action and made the softnes of his demeanour and coldnes of his vtterance an argument of the others innocencie And there he beareth Callidius in hand that al was but a feined matter For saith he to him wouldst thou Callidius Cicero in Brute haue handled this case in such wise except thou hadst feined Vbi dolor Vbi ardor animi c. Where shewedst thou any griefe Where any heate of the minde Nulla perturbatio animi nulla corporis frons non percussa non femur pedis quod minimum est nulla supplâ—sio In al thy handling of the matter thou shewedst thy selfe to feele no trouble of minde nor of body Thou smotest not thy selfe on the forehed thou gauest not thy selfe a clappe on the thighe thou didst not so much which is the least of al as once stampe with thy foote Thus concluded Cicero against Callidius And thus doubtelesse would M. Iewel haue concluded against me if I had written my answer my Confutation and my Reioindre in such kinde of stile as the contrary whereof he besturreth him selfe so much to disproue in me Yea he would haue borne the worlde in hande which neuerthelesse sometimes he doth in effect gathering argument of the softe and colde manner of my writing that I had but feined to please men and had benne persuaded otherwise in my harte How so euer I had written he was determined to reprehende me In very deede had I thought that he would not haue abused my softenes to shew of the more confidence in his cause and that the same should not haue brought any preiudice to our cause I would haue forborne al roughnes and sharpenes and would more gladly haue folowed the temperate and quiet vaine of myne owne nature Howbeit what he was like to finde at my hande I gaue him warning at the first where I said that In the preface to M. Ievvel before my Ansvver if perhappes I should sometimes seeme to scarre or lawnce a festered bunche that deserued to be cut of I would him to remember how the meekest and the holiest of the auncient Fathers in reprouing heretiques oftetimes haue shewed them selues Zelous earnest eager sharpe and bitter Now to ende this matter wherein I confesse I haue dwelte longer then I intended when I began I pray thee gentle Reader if feare of Excommunication staie thee not from reading heretical Bookes for some parte of my discharge and that M. Iewels falsehode in this thing also as in al other that he taketh in hand may appeare to vew his booke of the Defence and myne of the Confutatioâ— To make the case moâ—e odious on my side and to bearâ— thee in handâ— that I 〈◊〉 vsed sharpenes in writing contrarie to myne owne promise behold how fowly he hath falsified my wordes Thus falsly he layeth the matter forth Iewel M. Ievvel falsifieth this place by cuttiÌ„g avvaie and by changing vvordes M. Harding in the Preface before his Confutation of the Apologie then thus he maketh me to speake The manner of vvriting vvhich I haue here vsed in comparison of our Aduersaries is sober and gentle c. And in respecte of their heate bitternesse and railing as many tel me ouer colde svveete and milde Harding Here good Reader with his c he cutteth of my wordes that doo fully answer his obiection and quite altereth the sense of the place by changing But into And and by leauing out my whole tale that there folowed whereby any reasonable man might be satisfied Thus al his reproufes of me and al his other obiections against the catholike doctrine wil be found false if euery mannes sayinges be onely vewed and so to any indifferent man they shal seeme sufficiently confuted by conference of the bookes onely If his continual falsifyinges be not espied and tried out maruel it is not if the Reader conceiue sinister opinion of me Let al be tried by the bookes not by his false reportes and I doubt not of the iudgement of al that be indifferent in their iudgementes As for those that be parcial and wilfully addicted to their owne likinges I make lesse accompte of them then I haue pitie of them My whole saying then truly reported is this The manner of writing which I haue here vsed in comparison of our aduersaries is sober softe and gentle yet vehementer rougher and sharper then for my woont and nature but in respect of their heate bitternes and railing as many tel me ouer colde swete and milde How so euer it shal seme to thee Reader herein I haue done as I thought best Wel I am assured I haue not gone farre from the steppes of the most praised auncient Fathers of whom who haue
that whiche is taken out of the Preface that is set before the booke by reason and order should be placed before that whiche is taken out of the eighteenth leafe of the same booke By this he hath now deserued to heare that tolde him your Deuilish wickednesse which was not tolde him before For wherein can a man shewe him selfe more wicked and more Deuilish then in deuising false slaunders against his brother whereof the Deuil called in Greeke Diabolus hath his name and of S. Iohn is called the Accuser of our Brethren Apoc. 12. In the third place he chargeth me with these three wordes Your Deuilish villanie Confut. fol. 256. b. These be not my wordes let my booke be trial What so euer there I say I speake it vpō right good occasion as the Reader vewing the place and conferring it with the wordes of the Apologie shal iudge Wheras M. Iewel or who soeuer pēned the Apologie cōpareth the Catholike Clergie with wicked Ieroboam and the worship wherewith the Church serueth God with the worship of Ieroboams Idolatrous Calues and saith that the Catholikes haue made the Lawe of God of none effecte through their owne traditions vttering such otherstuffe sauering altogether of deuilish spite against the Churche hereupon moued with iust zele there thus I say Neither be these thinges ye speake so muche deuilish villanie of our owne tradditions but for the more parte either of the Apostles of Christe or of most holy and auncient Fathers Iudge good Reader how truly this man chargeth me The fourth note is this Your railing vvordes of Satans prompting Reioinder 67. a. I said not your railing wordes but you vtter railing wordes of Satans prompting And the same I say againe For onlesse the Deuil had prompted you you could not haue spoken such deuilish blasphemie against the blessed and dredful Sacrifice as there you doo And how agreable those wordes are to the wordes that Satan vttered against the fame in his Disputation with Luther it shal appeare to him that readeth the same disputation truly set forth in my Preface to the Reader before my last Reioindre Fol. 34. b. The place who list to see hath thus That you are the ennemie of this blessed Sacrifice euen here you confesse it for your selfe and for your felowes where you vtter railing wordes of Satans prompting calling that against which you professe your hatred errours abuses and sacriledge mainteined to the open derogation of the Sacrifice and the Crosse of Christe An other note of vncourteous wordes imputed vnto me by M. Iewel is this You are ioined to Satan Satan your Scholemaster Reioind 12. b. Neither be these my wordes thus laid together In deede bicause Satan brought Luther in hatred of the Masse by his night disputation that he had with him and M. Iewel alloweth Satans opinion and doctrine touching that point and commendeth the Frier for beleuing it I say there by way of question thus Who seeth not that considereth the place howe frendly these three Doctours ioyne together in league against the Masse Doctor Iewel Doctor Luther and Doctor Satan The former wordes noted by M. Iewel I say not Touching the other wordes imputed vnto me Satan your Scholemaster neither be they mine vttered in suche order Thus there I say and here I reuoke not Here M. Iewel defendeth bothe Luther the chiefe Huisher of the Schoole of this newe founde Gospel and Satan him selfe the head Scholemaister Now in this place how soeuer my woordes seme to M. Iewel vnciuile his Defence of Satan in that case semeth to me vngodly and if I said Satanical I trow I should not greatly offende The sixt Note is this Ye are moued by the instinct of Satan Confuta 43. b. 255. a. This is vtterly false specially as concerning the place of the first cotation For there the instinct of Satan is not attributed vnto M. Iewel nor to this newe Clergie of England but onely vnto Frier Luther And vpon how good and iust occasion let it be iudged by the circumstance of the place There I saye that within these fifty yeres this Gospel of theirs was hidden only in Luthers breaste powred in by the instinct of Satan thennemy of mankinde finding the Friers harte wholly inflamed with couetise ambition disdaine against Iohn Tetzet and the order of the Dominicans rancour and malice against the Pope and Albert Archebishop of Mentz for that he was remoued from the preferment of his Pardon preaching whereby he found him selfe wel cherished and was mainteined in wealth and pleasure Neither in the other place fol. 255. a. say I ye are moued by the instinct of Satan I say otherwise And the thing in deede whereof there I speake whiche here I auouche againe they haue done by the instinct of Satan So wil al the godly iudge I doubt not who with the circumstance of the place shal weigh my woordes there which be these Confut. 255. a. Lastly concerning Praier what hath benne ordeined by our holy Forefathers of al ages directed with the spirite of God for the maintenance and encrease of it to Goddes honour al that in fewe yeares by the instincte of Satan to promote his kingdome ye haue vtterly abolished and by wicked violence brought the people from Deuotion to a carelesse Idlenesse from speaking to God with hartes and lippes to a spiritual Dumnesse from Praiers to Chapters from holy thinking to vnprofitable harkening What can you reasonably answere M. Iewel By what instinct haue the deuisers of your Gospel brought the people so farre from deuotion and feruour in praying but by the instinct of Satan If you say the people be as deuoute now and geuen to praier as in olde time before your Gospel was heard the very stoanes wil gainesay you and control you And if you doubt whence this instinct cometh sith the Scripture calleth the Holyghost Spiritum precum the Spirite of Praiers Zach. 12. from whom the contrarie instincte proceedeth you can not be ignorant The 7. Note of bitter woordes wherewith he chargeth me is this Your Father the Deuil Confutat 2. a. If I had said so it had ben bitterly spoken I cōfesse But al bitter speaches are not to be discommended as neither al bitter medicines For then we should discommend the holy Fathers the Prophetes the Apostles Iohn the Baptist and Christ him selfe who as it is before declared oftentimes spake bitterly It is to be considered what he deserueth to heare who is bitterly spoken vnto Now true it is in the place that M. Iewel hath here coted I speake not of him nor of his fellowes that laid their heades together to the setting together of the peeces of the Apologie but of al Heretiques in general who haue the Deuil to their Father in deede For if the Deuil be author of Diuision The Deuil Father of al Heretiques Iohan. 8. and the Father of lying as the Scripture calleth him al Heresies being Lyes and al Heretiques being Lyers how farre
696. Your Louanian Logique 650. Your poore Lauanian brethren 623. One of your late English Doctours of Louaine 183. Your late Couente at Trident. 28. 43. Your late Conuentcle of Trident. 606. 619. 627. 630. Monkes are waxen nice and crancke 624. VVe must suppose they sate mute in a mummerie 627. I maruel there is not some Patriarke from Sodom and Gomorra 713. A mystical folie of folies 515. Your Captaine general Albertus Pighius 498. Canonistes the Popes Pages of honour 530. Your listes and gaineful territories of Purgatorie 537. It pitieth me M. Harding to see you so vainely to bestow your spiritual cogitations 512. Your spiritual Clergie M. Harding is nothing els but a spiritual filthinesse 513. This is a lusty kinde of Diuinitie 599. Ful wisely 610. Sadly and sagely and wel to the purpose 612. O worthy and graue reasons 613. A discrete and worthy Proctour 621. A sage exposition 181. In Margine One pange of your Eloquence 552. As for lies shames and slaunders c. If ye be ful freight yet ye maie diuide them among your poore Louanian brethren It shal be a worke of Supererogation For ywisse they haue yenough alreadie 623. This is no doubte the holinesse that Christe brought into the worlde 625. O profounde diuinitie 626. A wise piece of counsel and meete for a Doctor of Diuinitie 631. Had you not had a shrewd sharpe witte M. Harding c. 630. Alas M. Harding although ye litle passe for your Diuinitie yet why haue ye no more regarde vnto your Logique 622. It pitieth me M. Harding to see your folies 623. O glorious Thraso 640. A worthy Argument and ful wisely applied 477. VVith what cement can ye make these seely loose partes to cleaue together 637. Ful Discretely 647. Discretely reasoned Your priestly Conclusions 653. Thus ye fetche your matter round within without and round aboute 659. Your maie Bishoppes otherwise by you called Nullatenses 664. Ye fil the howse ful with Patriarkes of Constantinople c. 668. Your Popes by their omnipotent power maie minister Sacramentes being dead 669. The Emperours in Councelles helde their peace and tolde the clocke and said nothing 677. Ye thincke no colour to deere to paint out the Popes face 695. Here we haue founde a Pope with two capacitieâ— 724. The Pope succeedeth Peter in his chaire as if Peter had benne sometimes enstalled in Rome and had sate solemnely al daie with his triple crowne in his Pontificalibus in a chaire of goulde 726. Al these matters be ful solemnely proued and are worthie to be published by Proclamation 414. Al this is Hicke Scorners Eloquence 356. Here if thou be not weary of this Lothsome gheare gentle Reader thou maist also see with what sober modeste and learned Notes M. Iewel hath painteâ— the margent of his Booke where so euer he laith foorth some Maimed peeces of my Confutation Maimed peeces I maie cal them for seldom or rather no where hath he suffered any discourse of mine to be printed in his Booke whole vnmaimed and vnmangled In these Notes thou hast the substance of his answeres For if thou marke what he bringeth in his texte besides and discusse it exactly thou shal finde specially where any part of Doctrine is touched that it perteineth very litle or nothing to the point presently treated M. Iewelles sober and modeste Marginal Notes vpon the Confutation Vntruthe boldely presumed 96. 238. Manifest and meere vntruthes 105. Vntruth most vaine and manifest 107. Vntruth impudent aboue measure 109. 512. Vntruth vaine and Childish 114. 202. 610. 683. A vaine vntruth 126. 245. An odious vntruth 127. Vntruth ioyned with vaine follie 135. A great vntruth ioyned with a sclaunder 146. Vntruth fond and childish 191. 254. 611. Vntruth ioined with heathenisse blasphemies 207. Vntruth proceeding of vnaduised malice 211. Vntruth ioined with grosse ignorance 215. Vntruth ioined with sclaunder and malice 219. Vntruth sclaunderous 219. 626. Vntruth and one of M. Hardinges mystical Dreames 219. Vntruth horrible and heathnish Ibidem Vntruth so sensible and so grosse that a man maie feele it with his fingers 228. Vntruth blasphemous and horrible 297. A peeuish vntruth 250. Vntruth trifling and sophistical 255. Vntruth shamelesse and without sense 258. Vntruth vaine and arrogant 261. Vntruth grounded vpon meere folie 262. Vntruth grounded vpon a dreame 266. Vntruth childish and vnsauery 267. Vntruth guilefully enclosed 278. 662. Vntruth vile and sclaunderous 281. Vntruthes and most fond and blasphemous folies 291. Vntruth fonde and heathnish 291. Vntruth proceding of vaine dotage 311. Vntruth ioined with vile sclaunder 335. A vile vntruth 368. Vntruth malicious and sclaunderous 393. 433. Nothing elles but meere vntruthes 393. Vntruth fonde and peuish 400. 513. 515. Vntruth too vaine for a childe 400. Vntruth ioined with open folie 402. A great vntruth and a shamelesse fable 411. Vntruth euident to a childe 424. Vntruth grownded vpon grosse ignorance 439. Vntruth manifest without witte 449. Vntruth more peuish then the former 449. Vntruth vtterly voide of shame 449. Vntruthes impudent 494. 661. Vntruth so impudent that I marueil M. Harding can report it without blushing 513. Vntruth vndiscrete and impudent 532. A whole heape of vntruthes and forgeries hudled together 537. Vntruth without either measure or regarde of shame 55â— 7â—9 Vntruthes ioined with open blasphemie 551. Vntruth without any sauour of witte and learning 613. Vntruth most impudent 626. Vntruth shamelesse without measure 68â— Vntruth ioined with impudent flatterie and extreme folie M. Iewelles Outcries bitter and scoffinge Oos O folie 90. 124. 250. 550. O Dangerous Doctrine 136. O merueilous horrible heresie 207. O fonde folie 245. 610. O exact folie 250. O fonde grosnesse 278. O braue Captaine 281. O earthly Diuinitie 284. O so careful this good man is for our cares 303. O graue commentarie and a wise matter c. 303. O when wil M. Harding confesse a faulte 311. O a faire bonegrace 382. O vaine brauerie 390. O natural folie 396. O graue consideration 424. O vaine excuse 506. O fonde man 546. O so merelie this man plaieth with his phantasie 578. O worthy and great reasons 613. O profound Diuinitie 626. O glorious Thraso 640. O vanitie of vanities 647. O folie of folies 673. O vaine man 687. O ye principal Postes of religion O ye Archegouernours 469 Alas they haue it not 290. I leaue mo then I take of these flowers gentle Reader How pleasant the shewe of these fewe is vnto thine eie I know not Verely had not M. Iewel driuen me vnto this practise by his example I should not haue liked the Deuise Now if it offende thee blame not mine but M Iewelles Inuention I thought suche debte could not be better answered then by paiment of the same money By this thou maiest iudge what stuffe in that huge Booke is pacte together Answere to M. Iewelles View of Vntruthes that is to sale he pretensed Defence of suche Vntruthes as he thought him selfe best hable to â—ustifie with whiche he is truly
charged and of whiche he hath not yet discharged him selfe The 4. Chapter AFter his heape of sharpe wordes partly forged by him selfe partly called out of my writinges and laid together as it were in a Table whiche seeme to him and to his brethren so muche irksome how muche their conscience is gilty he setteth forth in an other Table as it were certaine Vntruthes to the number of 31. whiche he founde among many moe noted against him in my first Reioinder and in my Confutation of the Apologie This Table he calleth M. Ievvels intent in setting forth the Vievv of his Vntruthes A Viewe of Vntruthes His intent and meaning is by the View of these fewe Vntruthes which he hath chosen out as the leaste among the whole number to purchase him selfe a Defence or at least waie some excuse for the reste For faine would he al menne to be persuaded that the reste noted by me and by others who haue confuted his errours and detected his manifold falshoode are of no greater weight then these are What and how great the reste are they maie see who liste to reade our bookes in which they be truly set forth How vnhable he is to iustifie them it shal appeare by that he hath said in the Viewe For if he be not hable to discharge him selfe of these one and thirty the leaste how shal he be hable to acquitte him self of a thousand and moe of greater weight scoared vp against him by those that haue written but vpoÌ„ fiue of his six and twentie Articles First 〈◊〉 layeth forth .15 Vntruthes which among many moe in my Râ—ioinder I noted against him out of his Replie to the first Article The first nyne he is driuen to acknowledge For he hath said nothing in their defence If he wil saie they be but smal Vntruthes and therefore not worthy of any thing to be said of them it may be replied they are too great to be vttered so neare together M. Ievvel is rife of Vntruthes in the very beginniÌ„g of his Replie For the first six Vntruthes be within the compasse of 12. lines in the beginning of his Replie It were strange that six great Vntruthes should be vttered within so fewe lines in the beginning of a booke For them that can not defende a matter but with great lyes it is the beste policie to beginne with smaller lyes For elles they should marre altogether This circumstance considered Vntruthes must needes seeme bothe many and great Briefly the whole fifteen Vntruthes noted out of the Replie be founde in his first Diuision that is to saie within lesse then thrise fifteen lines It were very il lucke if they should be proued al to be great and weightie Vntruthes in the first entrie of the booke and that within so litle space There was neuer any Writer so vaine or false The. 10. Vntruth Beno and VspergeÌ„sis parcially holding with the Emperour not to be beleeued against Gregorie the. 7. that sowed Vntruthes so thicke specially in the beginning of a Treatie The first nyne then being confessed to be Vntruthes vndischargeable let vs see how substancially he dischargeth him selfe of the six other It is reported saith he of Pope Hildebrand so he calleth Gregorie the seuenth that he wrought Necromancie and Sorcerie This noted I for an Vntruth saying it is not reported by any graue and true writer but by them that flattered the Emperour of that time To this he maketh a Replie This storie saith he is largely set out by Beno and Vrspergensis These be they whose witnesse I refused before as being the Emperours flatterers and bearing malice to the Pope and therfore ouer parcial to beare credite in that case Gregorie the seuenth How farre this worthy man Gregorie the seuenth was from exercising Necromancie or Sorcerie and from other vices it is largely declared by the best writers of stories of that age namely by Marianus Scotus by Lambertus Schafuaburgensis and Leo Hostiensis and specially by Otho Frisingensis and of late by Platina and Onuphrius Panuinus Furthermore Beno can not beare great credite with vs as he that is condemned by Ecclesiastical censure Vrspergensis set out by MelanchthoÌ„ only The. 11. Vntruth As for Vrspergensis he is worthily suspected to be corrupted by your felowes of Germanie among whom he was set out in printe by Philip MelanchthoÌ„ and not els Item Henrie the Emperour was poisoned in the Communion breade saith M. Iewel Vntruthe say I He was not poisoned but died otherwise For proufe he replieth and allegeth Vrspergensis Likewise Auentinus and besides Baptista Ignatius the writer of Supplementum Chronicorum Rauisius Textor the GraÌ„marian and Carion writers of our time and some of them of litle credite Neither in suche a case maketh the nuÌ„ber of writers any ArgumeÌ„t of truthe For the afterwriters being deceiued by the Vntruthe of the first writer be they neuer so many in number caÌ„not make true Henrie of Luxemburg hovv he dyed Lib. 8. that whiche was vntruly reported at the first Touching the Death of this Emperour who was Henrie of Luxemburg Paulus Aemylius a graue and a learned man who hath examined this mater to the vttermost writeth that he died of a sickenes whiche he fel into at Bonconuento in the territorie of Siena in Tuskane being come thither from Pisa The same writeth * In scholijs in Platinam Onophrius That he should be poisoned in receiuing the Sacrament by meanes of a Dominican Frier Cornelius Cornepolita seemeth to esteme it for a fable or to make the best of it for a matter of a heare saie By that which * In Chronographia The .12 Vntruth Victors Death Nauclerus writeth therof it appeareth to be no better then a fained tale Item Pope victor was poisoned in the Chalice saith M. Iewel This noted I for an Vntruth and said he died otherwise To this he replieth and for his saying allegeth Martinus Polonus that vaine fabler the first author of the fabulous Popedom of Pope Ioan the woman he nameth certaine other of our age some being as very enemies to the Catholike Church as he him selfe is namely Anselmus Rid Anselmus Rid. a ProtestaÌ„t of Berna whom we beleue in such a mater no more then we beleue M. Iewel For such menne be very ready to set out in bookes any thing wherby the estimatioÌ„ of our diuine Mysteries may be impaired in the iudgement of light heads be it neuer so vntrue Concerning Pope Victors death VinceÌ„tius Vincentius BellouaceÌ„ as good an Author as Martinus Polonus and a man of muche greater learning writeth that he died of a Dysenterie and so Platina reciteth In these three Vntruthes M. Iewel hath some colour of a defence bicause the writers of the Stories doo varie And he liketh that report best that is most fabulous and vaine and teÌ„deth to the coÌ„tempt of the Pope and of the blessed Sacrament Suche stuffe is precious in his sight Thus it is cleare that he
M. Iewel in his Defence goeth about to proue with many testimonies to no purpose I denie not Pag. 227. ne neuer denied but this specâ—â—â— Decâ—â—â— of Anacletus iâ—â—â— be 〈…〉 of thâ— Clergie onely Anacletus in prima Epistola Decretali that attendâ—â— vpon the Bishop as the Circumstance of the place in thâ— Epistle of Anacletus showeth This is to be sene in my Confutation fol. 9â— a. To this M. Iewel replieth and saith Here M. Harding is soone reproued euen by his owne Dectours Darandus Hugo Cochlaus Clichthâ—ueus For thus they saie Omnes olim tum Sacerdotes tum Laici cum sacrificante communicabant c. Hiâ— vnum de hae re Canonem recitâ—bo qui Calixto â—scribitur Hereto I answer If I saie otherwise touching this point then these whom M. Iewel calleth myne owne Doctours haue said therein I am gainesaid it wil not folow that I am reproued Dâ—randus and Hugo say nothing that is contrary to my vnderstanding of Anacletus Decree As for Coclaeus and Clichthoueus menne of our tyme what if they tooke it otherwise then I doo That is their Priuate sense It foloweth not thereof that I am deceiued That Anacletâ—â— Decree touching the necessitie of Communion to be receiued perteineth onâ—y to the Clergie Nicol. Cusanus epi. 7. ad Clerum literatos Bohemia Degradentur I haue good cause rather to beleeue Cardinal Cusanus who semeth to haue examined this Decree farther and more exactly thâ—n these two late writers haue done For thus he reciteth the Later parte of the Decree as it is in the Original out of Burchardus Sic enim Apostoli statuerunt sancta Romanae tenet Ecclesia si hoc neglexerint degâ—adentur Let al communicate that were present at the Consecration saith the Decree for so the Apostles haue ordeined and so the holy Romaine Curche holdeth and if they omitte it by contempte lette them be degraded or deposed from their Degree Cusanus willeth the worde Degradentur Degradentur to be weighed and thereof gathereth that the Decree speaketh only of them of the Clergie that were present at the Consecration and were admitted into Sancta Sanctorum the holy place where none came but such as were in Ecclesiastical Orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say of the Clergie as they are called in the. 9. Canon among the Canons of the Apostles whereunto the Decree maketh relation Hereof I haue spoken sufficiently beside the place of my Confutation aboue mencioned in my first Reionder fol. 220. a. and againe fol. 308. a. Thus you remaine stil charged with this Vntruthe For it is not inough to say what is written but to discerne what is best written M. Ievvel The Apologie Parte 2. cap. 8. Diuis 2. Gregorius Nazianzenus saith speaking of his owne Father The .3 Vntruth that a good and a diligent Bishop doth serue in the Ministerie neuer the woorse for that he is married but rather the better Here I tolde M. Iewel that he vsed his accustomed Figure Pseudologia whiche is as muche to say as lying in plaine Englishe For in deede he neuer saied it And so muche doo I tel him here once againe But lette vs consider of his Replie wherein he seemeth to plaie the parte of a woorse Lyer then before Thus he saith An vntruth proceding of grosse ignoraÌ„ce or of great impudencie This errour of M. Hardinges grewe of ignorance For Nazianzenes wordes be very plaine Meo Patri Mater mea c. My Mother being geuen to my Father of God became not onely his helper for that had benne no great woonder but also was his leader and Captaine both by worde and by deede trayning him vnto the beste In Religion and godlines she doubted not to becomme his Maistresse Nazianzenus in Epitaphio patris The faithful vvoman trauailed vvith her vnfaithful husband to bring him vnto the Faith she did not so after that he vvas made Bisshop August Confess li. 9. cap. 9. Al this and muche more vttered by the learned sonne of his godly Mother is to be vnderstanded of the time when his father was an Infidel She being a Christian woman and comme of a Christian stocke being married vnto her husband remaining yet without beleefe in Christe vsed al the good meanes of a helper guide leader schoolemaistresse and teacher to induce him vnto the Faith Whiche thing by Goddes grace at length she perfourmed as the holy wooman Monica S. Augustines mother did likewise in winning Patricius her husband vnto the Faith of Christe not long before he died as S. Augustine witnesseth But that euer she tooke vpon her so to teache him after that he was chosen Bisshoppe of Nazianzum for that M. Iewel is not hable to shewe vs so muche as one woorde or halfe woorde and yet that doth he constantly affirme in his pretensed Defence In the Defence page 178. This being so what maketh it to the iustification of his Vntruthe It may please thee good Reader to peruse that I say of this hereafter where I treate of it at large and confute this impudent Vntruthe of M. Iewels thoroughly Confutation fol. 76. in sequent Howbeit I confuted the same also sufficiently in my Confutation of the Apologie M. Ievvel The Apologie Parte 6. cap. 5. Diuis 2. Pope Liberius saith he was a fauourer of the Arian Heretiques The 4. Vntruth That he was a fauourer of the Arians it is vtterly vntrue saie I. And it were not harde if I were desirous to furnish foorth a greate Booke with heapes of Doctours sayinges as M. Iewel is to allege very muche to the contrarie and in his Defence that he was a man of great constancie and neuer bare sauour towarde the mainteiners of that horrible heresie The contrarie appeareth by that Theodoritus writeth of him Libro Ecclesiasticae Historiae 2. cap. 17. Athanasius in Apologia saith he was bannished for that he would not subscribe vnto the Arian Heresie Tripart Lib. 5. cap. 16. M. Iewels Replie hereto is this The Authour hereof is S. Hierome de Ecclesiasticis Scriptoribus in Fortunatiano And one of M. Hardinges owne principal Doctours saith De Liberio Papa constat fuisse Arianum That Pope Liberius was no fauourer of the Arians Here haue we twoo newe Vntruthes added vnto the old Marke Reader what is that M. Iewel affirmeth and that I denie It is this that Pope Liberius was a fauourer of the Arian Heretiques S. Hierome in the place by M. Iewel alleged saieth not that Liberius was a fauourer of the Arians but that by the importunitie of Fortunatianus Bisshop of Aquileia Hieron in Catalogo ScriptoruÌ„ Eccl. 107. he was compelled to subscribe vnto Heresie as he was going into bannishment for the Faith Pro Fide ad exilium pergentem primus solicitauit ac fregit ad subscriptionem haereseos compulit saieth S. Hierome if these were his his owne woordes and not woordes added vnto him by Heretiques as
Iohn is said to haue erred was onely touching the soules of the iuste and perfit who were fully purged before their departure hence in quibus nihil erat purgabile cuÌ„ de hoc seculo decesserunt as it is shewed in Pope Benedictus Decretale before mencioned or were purged elswhere Defence pag. 617. after the separation from their bodies So that by this Purgatorie is not taken awaie at al as your skoffing tale that liketh you so wel pretendeth it to be Neither were the Heretiques that of S. Augustine are called Arabici the first Authours of this errour as you saie but the Armenians and Grecians if we maie beleeue Guido M. Iew. Vntruly attributeth that to Pope Iohn 22. whiche was written of Iohn 23. Now touching that you haue alleged out of the Councel of Constance in Appendite as you cal it I maruel with what face ye bring it in And what a great falshed is it to put in your booke the name of Pope Iohn the. 22. for Iohn the. 23. who was not borne within a hundred yeres after Iohn the. 22. The name of this Iohn the 23. was before he tooke vpon him to be Pope Balthazar de Cossa as there ye haue it declared Neither was it certaine that he helde that detestable opinion touching the Death of the body and Soule together it was but brought into the Councel of Constance in a bille of complainte conteining many other heinous Articles against him whiche were not proued It was a matter of Diffamation it was not of probation as by the bill it selfe it is expressed For there ye finde these wordes In Appendice Concilij Constantien The said Iohn the. 23. was of these thinges diffamed greuously before the clergie and the people Therefore it is thus said there of his Acousers Denunciant dicunt ponunt si necesse erit probare intendunt c. They denounce saie and put and if it shal be necessarie they intende to proue They that accuse and intende to proue if neede be haue not yet proued And God forbid al thinges shoulde be taken as true whereof some be accused How so euer it be Iohn the. 23. is not Iohn the. 22. no more then Iohn Iewel is Iohn Capon Neither was that three and twentith Iohn a true Pope lawfully elect but an vsurper as two others were with him at the same time whiche were deposed al three at the Councel of Constance and a newe Pope chosen So by this place ye haue prooued no heresie against Pope Iohn the. 22. nor against any true Pope at al but onely haue shewed your selfe a shamelesse shifter and one that hath a more malicious minde to hurte the authoritie of the Pope then matter of iuste accusation against him M. Ievvel The Apologie Parte 6. cap. 6. Diuis 1. The Canonistes say the Pope can doe asmuche The. 7. Vntruth as Christe himselfe can doe To this I said it is false and sclaunderous M. Iewel replieth These wordes be most manifest and out of al question Extrà de translatione Episcopi Quanto Hostien Excepto peccato Papa potest quicquid Deus ipse potest Excepte sinne the Pope can doo asmuche as God him selfe can doo This is a most manifest and out of al question to vse this mannes owne wordes a foule corruption Certainely Hostiensis saith not so But bicause the Pope is the Vicare of Christe in earth and God ratifieth what so euer he doth in binding or loosing so it be donne duely and rightly Claue non errante as the Canonistes speake hauing reckened certaine thinges wherein the Popâ— hath authoritie as vnder God and as Christes high officer he concludeth with these wordes Breuiter exceptâ— peccatâ— Ibidem quasi omnia de iure potest vt Deus Briefly excepte sinne he hath power as a man would say in al thinges of right as God Thus saith Hostiensis and not as M. Iewel belieth him And this saying being rightly vnderstanded is a true saying What soeuer the Pope doth or God doth by the Pope that is aboue the power and authoritie of man the same is he said to doo not as man but vt Deus as God bicause he doth it as being the Vicare of Christe as bearing the steede of God And therfore it is said by the learned Canonistes wherewith also M. Iewel beside learning Cap. Romana 1. respon de Appell 6. HostieÌ„sis fovvly corrupted by M. Ievv or reason findeth fault that the Consistorie of God and the Pope is one Consistorie as a Bishops and his Chancellours CoÌ„sistorie is one and the same CoÌ„sistorie Now let vs consider the impudencie of this false Minister First he auoucheth his shamelesse lye boldly as though where truth faileth for shew of proufe the matter might be stowted out The wordes saith he be most manifest and out of al questioÌ„ Excepto peccato Papa potest quicquid Deus ipse potest That is to say the Pope can do as much as Christ him self can do But what if these wordes be not most manifest Is it not then a most manifest impudencie so to affirme of them What if they be not out of al doubte Is it not then out of al doubte that this Minister is a Minister of lyes Certainely the wordes of Hostiensis be those very precise wordes which here I haue alleged and no other See then good Reader this mannes truthe whereof he so muche craketh First Hovv many vntrue partes M. Ievvel plaieth at once he corrupteth the sentence by leauing out sundry the Doctours wordes and telleth his tale for him in such wise as he may finde occasion to carpe him For he hath nipte away first this worde Breuiter which admonisheth the redaer to haue recourse to that goeth before then this worde Quasi which being added by good discretion mitigateth and qualifieth the saying that otherwise perhaps might seeme ouer vehement then againe those other wordes of necessarie importance otÌ„a de iure and vt Next he corrupteth the sentence by putting too of his owne those wordes besides Papa for which I greatly blame him not quicquid and Ipse and that by way of emphasie that the whole might seme the more absurd Besides al this he inuerteth the whole sentence and maketh of Hostiensis true and reasonable saying a blasphemous and â—onde saying of his owne whereof that great learned man did neuer so muche as dreame And who woulde thincke that any man hauing his right witte woulde speake so vainely and so farre biyonde al sufferance of Christian eares that the Pope can doo as muche as God him selfe can doo And yet must al this be faced out and M. Iewel must haue leaue to saie it is most manifeste it is out of al question Who euer saw one litle poore sentence so nipte so hackte so hewed and mangled so turned and caste in a new molde And bicause it liked him wel that is to saie bicause it should mislike al good menne he hath made great stoare of
is newly falsified saie I by nipping of wordes from the sentēce that be of great importance and quite contrarie to that M. Iewel intendeth For the whole Decree hath these wordes Concil Cartag 3. Cap. 47. Placuit vt praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine diuinarum scripturarum It hath benne thought good that nothing be readde in the Churche vnder the name of the holy Scriptures beside the Canonical Scriptures It foloweth in the same Decree Let it be lawful also for the Martyrdomes of Martyrs to be read when their yerely Feastes are kepte This Vntruthe M. Iewel by no shifte is hable to excuse What he bringeth in his Replie out of the Abbridgement of the Councel of Hippo made in the third Councel of Carthage is to no purpose For though the Abbridgement saie that praeter Scripturas alia non legantur other thinges be not readde in the Churche beside the Scriptures yet how that is to be vnderstanded it is supplied by the Decree of the third Coūcel of Carthage by those wordes sub nomine diuinarum scripturarum So that M. Iewel maie looke to finde no better reliefe in the Councel of Hippo Abbridged then he founde in that Councel of Carthage See my Confutation of the Apologie Fol. 243. a. The. 15. Vntruth The 15. Vntruth of the Apologie which M. Iewel goeth about to make good standeth altogether vpon a point of the Canon lawe in what case the Pope committeth Simonie I alleged summa Angelica He in his Repli◠saith I vnderstande not my Summa Bicause the discussion hereof nequireth a large processe and is not very necessarie in it selfe nor perteineth specially to our profession I leaue it to M. Iewelles great lawier to treate of it to the most aduantage if he haue so muche leisure as to thinke hereof being him selfe muche encombred poore man with matters of the law about his two wiues not being yet determined whiche of them he maie kepe stil whiche he maie turne awaie Ye should do wel to amend that disorder M. Iewel Touching the. 16. Vntruth The. 16. Vntruth I neede to saie litle It pleased M Iewel of his owne humilitie to acknowledge an errour whiche I laid not vnto his charge Certainely whiles he goeth about to trie him selfe a true man he ladeth him selfe with a more huge burden of Vntruthes and maketh al menne that wil lose their time in reading his bookes witnesses how when falsehed is attempted to be defended lying and falsehed is farther multiplied By experience of M. Iewels writinges this muche I finde VVhat it is to confute M. Ievvels vvritinges that to confute him is no more but to saie where he saith ought of his owne that either al is false or light scoffing stuffe or otherwise vaine where he bringeth the sayinges of other menne wherewith in manner only his bookes be farced that either muche is true but impertinent nor by the Catholiques denied the reste false as alleged out of Heretiques or at lest in some parte aduersaries vnto the vnitie of the Churche as Bale Illyricus Iacobus Andreae Sleidan Cassander Lorichius and suche others or by M. Iewels common sleightes falsified and corrupted and wrested to an vndue sense or otherwise not very material vnprofitable and not worth the answering This shal he finde to be most true who soeuer wil examine the thinges he setteth forth as I haue If he mingled some true discourses with his other vntrue extrauagantes as other Heretikes cōmonly haue done our labour of answering should be lesse Now his vntruthes and impudent Lies be so many that to confute al it were labour bothe infinite to the writer and vnprofitable to the reader Towardes the ende of the View of his Vntruthes at last in a great brauerie he concludeth with the wordes of S. Paule tanquà m seductores ecce veraces 2. Cor. 6. We are saith he called Deceiuers and yet we saie the truth But how truly this boaste is made the Defence of these fewe his Vntruthes by me now answered doth sufficiently witnesse How be it here at length the man remembring him selfe better In the Defence B. iij. a. b. beginneth to take some conscience of the matter and protesteth that he wil not so warrant euery parcel of any his writing as though there were nothing therein conteined that might safely be iustified in al respectes What is that then wherein he acknowlegeth him selfe to haue done vntruly Let vs see how muche and how great it is for by that we shal take a View of his sinceritie and of his humilitie O saith he The errours that M. Ievvel maie be induced to acknovvledge in him selfe If I haue at any time marke this if I haue Reader for neither this muche wil he confesse simply mistaken Authour for Authour or name for name or Chapter for Chapter or booke for booke or any one Father or Doctour for an other suche erroures were neuer hitherto accompted damnable Yea the best learned haue oftentimes fallen into them Doest thou not see reader what great errours and ouersightes this man with his If confesseth to be in his writing As though we found that onely faulte in him whiche maie happen to any writer by ouersight be he neuer so diligent and not other great Vntruthes corruptions falsifyinges lyes and sclaunders that by no colour can be excused What many of them be hereafter thou shalt see in this processe August in Psal 33. Cōcione 1. The great faultes that M. Ievvel findeth in my bookes Now to requitte me he laieth certaine great crimes to my charge As that in alleging this saying of S. Augustine Christus ferebatur in manibus suis I leafte out as he saith this worde quodammodo That in an allegation I name Iosue for Osee that there is founde in the margent of my booke where Socrates is alleged lib. 8. whiche faulte was the printers whereas Socrates neuer wrote but 7. bookes Item that in the margent the printer hath put Luc. 2. for Luc. 22. and in the texte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whiche ouersightes I maie reasonably and truly charge the Printers Compositours and discharge my selfe for at al times I attende not vpon the printe my selfe and though I had yet suche smal faultes might wel haue escaped me though I had as many eyes as the poetes feine of Argus So of myne owne accorde I confesse whereat M. Iewel maketh no litle adoo as thoughe it were a hainous offence that where I speake of Henrie the fourth Emperour and his sonne Henrie the fifth the compositour by ouersight and negligence hath sette for Henrie the sonne against Henrie the fourth Henrie the seconde against Henrie the fourth For in that place See the Defence pag. 418. See the Confutat fol. 187. b. M. Ievvel in the Vievv of Vntruthes B. 3. b whereas M. Iewel demaundeth this question Who put in armes the Sonne against the Emperour his Father Henrie the fourh I answer in
that those obiections are answered and fully soluted by M. D. Saunder in his 7. booke of the supper of our Lord partly also by me in my Answer And so doth he in this pretensed Defence repete his olde stuffe whiche he laid forth in his Replie before as if the same had not benne already answered and confuted Iewel Pag. 16. VVe neuer armed the people nor taught them to rebel for Religion against the Prince If any thing hath at any time happened othervvise it vvas either some vvilful rage or some Fatal furie It vvas not our Coâ—â—sel it vvas not our Doctrine Harding That the Professours of this new Gospel haue stirred the people to Rebellions A notorious Vntruthe in sight of al menne This is a famous and an euident vntruthe controlled by the bloudy practises yea and by printed writinges of your owne Brethren the Caluinistes It is notoriously knowen and manifest that of late in Valencenes two Ministers of your religion were at great variance in the towne about this point Variance of opinioÌ„ betvven tvvo Ministers of Valencenes vvhiles it vvas besieged at what time the gates were shutte and king Philippes armie laie in siege before the walles The one preached and taught that they did wel and lawfully to rebel for Religion against their Prince The other thought it could not be defended for lawful by Gods worde And therefore these two being afterwarde taken the towne being conquered the one was hanged and broken the other but hedded And here M. Fox might haue stuffe to encrease his Martyrologe Christopher GoodmaÌ„ M. Christopher Goodman in his booke How to obey or disobey Pag. 204. commendeth as lawful the Rebellion of Wyat and calleth them plainely Traitours whiche tooke no parte with Wyat. Iohn knox of Scotland What Iohn Knox that Fierbrande of Scotland hath written and done to whose eares by publique fame is it not come In Tournay likewise not long agoe The Ministers of Tournay Poltrot persuaded by Beza to kil the Duke of Guise See the CoÌ„fession of Poltrote IteÌ„ Claudius de Saincts in Responsione ad Apologiam Beza Luther Tomo 6. Germanico fo 602 the Ministers did not only counsel the Citie to rebel but also tooke the whole Gouernement and administration of Ciuil matters into their owne handes That Theodore Beza counselled and persuaded Poltrot that wretched Caitife to murder the noble Duke of Guise his Princes Captaine General not only Poltrot coÌ„fessed it but Beza him selfe craketh and reioiseth thereof and defendeth the facte partly in a litle booke made for that very purpose partly in his Preface vpon Esaie Luther expressely in a booke De seculari potestate whiche he made in the yere of our Lorde 1523. and is extant in his workes laboureth to proue by Scripture that among Christians there ought to be no superiour power or Magistrate And in an other booke made a litle before his death Anno. 1545. intitled thus Ad Electorem Saxoniae Lantgrauium Hessiae D. Martin Lutherus de Captiuo Brunsuicensi prouoketh subiectes to fight against their Prince for Religion and saith of subiectes they do tempt God whiche vse not their weapons when they may See the Apologie of Staphylus Melanchton in libello ad Bohemos Silesios stirred the Bohemians to rebellion MelaÌ„chthon He also in the yere 1548. wrote openly against the Emperour Charles the fifth in the time of the rebellion of Saxonie and Hesse as witnesseth Illyricus in Informatione sua de quibusdam Articul parte 3. fol. 129. 137. sequent Iewel The Nobles and Commons there that is in Scotland neither drevve the svvorde nor attempted force against the Prince Harding What is a lie if this be none I praie you good Syr are you onely a straunger in these matters When in the daies of the late King there the Queenes husband the said Quene and her husband were for a time daily in the fielde and in armes against some of their Nobles was there none then in Scotland that attempted force against her Was al that armie assembled and in field to fight with the ayre or to keepe crowes from the corne When the Lorde Hambleton Hambleton and Lorde Iames of Scotland and the L. Iames with others fled some into England some into Fraunce was there none of her Nobles or Commons that had attempted force against her When during the Quenes absence in Fraunce they ouerthrewe Churches and Monasteries attempted not they force against the prince whose plaine commaundement was to the contrarie The Quenes Secretarie slaine vvithout force by M. Ievv When her Secretarie was by force taken from her and outragiously murdered with in her hearing when she with her husband by night was faine to flee vnto the Castle of Dumbar when at an other time she was driuen to retire to Edinburg in great haste not without daunger passing through waters without any staie where she lost Arture one of her most trusty seruantes Arture drowned was there in al these matters no force attempted against the Quene neither by her Nobles nor by the Commons What hath happed sithence I neede not to speake Time shal trie how vntrue it is that you saie Thinke you that such grosse and palpable lies maie euer be defended Then tel vs VViate that Wyate rebelled not against Queene Marie as your brother Christopher Goodman saith in deede that the Gues here in the Low Countrie The Gueâ— of the Lovv Countrie no Rebelles by M Ievvel neither the Huguenotes of FraÌ„ce namely they of the towne of Valencenes and they of Tournay and others haue not rebelled against king Philip nor the Huguenotes vnder the Prince of Conde in Fraunce against their liege Soueraine the French King Yea and then tel vs the Snowe is blacke and the Crowe is white But I praie you M. Iewel if they attempted not force against their Prince what did they You say Iewel They sought only the continuance of Gods vndoubted Truth Harding Put the case they did so And let open Heresie stande ones for Gods truth Was that a lawful and commendable meane to seeke it by Beholde though before you denied they attempted any thing against the Prince yet now you defende their disobedience saying Iewel The Subiecte is bound to obey his Prince RebellioÌ„ against Princes defended by M. Ievvel Act. 5. Psal 118. Hovvbeit not in al thinges vvithout exception but so farre as Gods glorie is not touched These Nobles had learned of S. Peter It is better to obey God then man And of the prophete Dauid Better it is to truste to God then to truste in Princes Harding S. Peter by this saying teacheth vs not to rebel against the Prince for maintenance of Religion Had these Nobles as you say learned this lesson The .6 Chapt. And doth this lesson either of S. Peter or of the Prophete Dauid teache the Subiecte to resiste and take Armes against his Prince in case the Prince doth commaund any thing
of your secte of whom you saie they see suche a light as vnder the Pope the worlde sawe not Of this it foloweth that the time then was in whiche Christe was not with you And so euery waie if Christes worde be true yours must be false M. Ievvel obiecteth agaiÌ„st the Churche as the old heretikes the Donatistes did But marke wel gentle Reader that whiche I wil now declare vnto thee M. Iewels obiectioÌ„ against the Church is the very olde obiection of the Donatistes For as M. Iewel saith here that it were to muche for vs hauing broken Gods commaundement c. yet neuerthelesse to binde Christe to his promise whiche was that his Church should continewe for euer and haue the Spirite of Truthe alwaies remaining in it So the Donatistes said ideo ex partibus terrarum August lib. 1. ca. 2 contra Epistol Parmen in quibus iam impletum erat perijsse Abraha semen quod est Christus euacuatas promissiones Dei quia ipsi non sunt admissi ad eorum communionem apud quos hoc iam retinebat orbis impletum That therefore the seede of AbrahaÌ„ that is Christ had perished froÌ„ out of other partes of the world where it had ben already fulfilled and therfore the promises of God touching the continuance of Christ with his Church to the worldes ende were made voide bicause they the Donatistes were not admitted to the Communion of those Christians in Fraunce Italie Spaine and other Christian Countries among whom the worlde kepte this promise of Christe already fulfilled They said the promise of Christes continuance was broken bicause al the other partes of the worlde besides and out of Africa communicated with Cecilianus and his successours whom they accused for * Traditores Deliuerers vp of the Scriptures in time of persecution and therefore accompted them for no parte of Christes Churche and refused to communicate with them euen as M. Iewel saith here that for our euil doinges Christe was not bound to his promise This obiection of the Donatistes seemed to a learned man of their owne secte Ticonius Ticonius by name vnreasonable and insufficient And therefore he wrote a booke of that matter to wit that the promises of God in the Scriptures for the continuance of his Churche vniuersally spred through the worlde could not possibly be broken through any wickednes of man or menne what soeuer This to be so S. Augustine witnesseth saying August li. 1. contra epist parmen ca. 1. Ticonius homo quidem acri ingenio praeditus vberi eloquio sed tamen Donatista omnibus sanctarum paginarum vocibus circumtusus euigilauit vidit Ecclesiam Dei toto orbe diffusam sicut de illo tanto antè per corda ora sanctorum praeuisum atque praedictum est Quo percepto suscepit aduersus ipsos suos demonstrare asserere nullius hominis quamuis sceleratum immane peccatum praescribere promissis Dei nec id agere quorumlibet intra Ecclesiam coÌ„stitutoruÌ„ quamlibet impietatem vt fides Dei de Ecclesiasâ—tura diffundenda vsque ad terminos orbis terra quae in promissis patruÌ„ retenta nunc exhibita est euacuaretur Ticonius a man endewed with a sharpe wit and with tongue at wil but yet a Donatist knockt vp on euery side with al the sayinges of the Bible waked out of slepe and saw the Church of God spred ouer al the worlde as thereof so loÌ„g time before by the hartes and by the mouthes of Saintes it was foresene and foretolde Which thing hauing perceiued he toke in hand against them of his own fide euideÌ„tly to shew and affirme that no mannes sinne being neuer so wicked and passing great doth prescribe against the promises of God and that no manner impietie of any what soeuer that be placed in the Church doth bring this to passe that the promise of God shuld be made void touching the Churche to come and to be spred abrode vnto the borders of the round world which promise was coÌ„tinued in the promises made to the Fathers of the old testameÌ„t and is now come to perfourmance Thus then wrote Ticonius the Donatiste being forced thereto by the very cleare euidence of holy Scripture Parmenianus an other Donatist foreseing as S. Augustin writeth that if the persuasion of Ticonius toke place then he and his felowes which did not coÌ„municate with the whole corps of Christendom should be no part of al the Catholik Church Dioscorde betvven the Gospellers as in olde time among the Donatistes so vniuersally dispersed and so being out of the Church should stand for Heretiques wrote first an epistle against this Ticonius and when that would not suffise procured him to be openly condeÌ„ned in a CouÌ„cel of their owne sect Euen as at this day the Lutherans write against the Sacramentaries as Westphalus against Caluine Brentius against Bullinger Illyricus against Beza Peter Martyr against BreÌ„tius Heshusius against Boquine condemning one the other al being protestants or rather as they wil be named Gospellers Against the foresaid Epistle of Parmenianus written as I said against Ticonius S. Augustin wrote three bookes learnedly defending the Scriptures alleged by Ticonius to proue that no impietie of men what soeuer and how great soeuer it were can possibly be hable to driue Christ to breache of his promise concerning the perpetuitie of his Churche in many Nations and the assistence of the holy Ghost therein You therefore M. Iewel that thinke it much for vs to claime by the promise of Christe bicause by our wretchednes he should no more be bound to his promise The Donatistes Heresie renevved by M. Ievvel do plainely renewe the wicked and detestable opinion of the Donatist Parmenian whom S. Augustine so largely confuteth I remitte the learned to the said worke of S. Augustine specially to the second booke The vnlearned I remitte to a late writteÌ„ Treatise intituled The Fortresse The Fortresse annexed to the historie of Venerable Bede translated into Englishe where he shal finde suche scriptures as proue an vniuersal and knowen continuance of Christes Churche largely laied forth and prosecuted out of the Psalmes the Prophetes and the new testament To be short therefore An Argument prouing this nevv Congregation not to be the true Churche of Christ I frame you once againe this argumeÌ„t The true Church of Christ is such a multitude as hath had euermore in al ages and times Christe present and the Spirit of truth remaining with it Your Congregation is such as was not extant in the earth many hundred yeres together before Luther was borne and therefore can not be said to haue had that presence of Christ Ergo your Congregation is not the true Church of Christ The Maior is euident by Christes owne promise and by your owne Confession The Minor you confesse also both in your Apologie and in this pretensed Defence as I said before The Conclusion therefore remaineth
to the General Councelles thinke good to make menne beleue that the General Councels haue yeelded to you Pride and humilitie maketh a cleare difference betwen the citie of God and the citie of the Deuil Iewel Pag. 43. VVhere you saie that Bishoppes onely haue Sentence definitiue in the Councel ye seeme vvillingly and vvithout cause to reporte vntruthe VVheÌ„ he vvrote that he vvas neither Pius secundus nor Pope but a priuate maÌ„ Aeneas Syluius de gestis CoÌ„cilij ConstaÌ„t lib. 1. False traÌ„slatioÌ„ Apparet in this place signifieth not it is plaine but it appeareth IohaÌ„ Gerson Quae veritates credendae Corol. 4. The 13. Chapt. For Pius Secundus * being him selfe a Pope vvould haue tolde you the contrarie These be his vvordes Apparet alios quam Episcopos in Concilijs habuisse vocem decidentem * It is plaine that certaine others beside Bishoppes had voice definitiue in the Councelles Likevvise Iohn Gerson Etiam ad laicos hoc potest extendi plus aliquando quà m ad multos Clericorum This priuiledge of geuing sentence in Councel maie be extended euen vnto the laie sorte yea and that oftentimes better then vnto many priestes Harding That in Councelles Bishoppes onely haue sentence definitiue the obiections of Pius 2. and Gerson answered Neither willingly nor without cause nor vntruth Not willingly For I came to speake of this point by occasion of your Apologie complaning that you had no audience in the General Councel at Trente Not without cause For that being true as I shal anone proue it to be true that onâ—ly Bishoppes haue Sentence definitiue in the Councel ye being no Bishoppes at al for geuing SenteÌ„ce definitiue there is no place for you which greueth you ful sore For faine would ye once sitte in General CouÌ„cel as the Masters and Superintendentes of al Christendome Not Vntruthe For it is euident by the auncient practise of the primitiue Churche that in al Councelles Only Bishops at Councels subscribe definitiuely only Bishoppes haue subscribed definitiuely The tenour of al General Councelles yet extant is a cleare witnesse hereof to al that can or wil peruse them And though a Negatiue be harde to proue yet this Negatiue that none but Bishoppes should subscribe in Councelles is plainely proued in the Auncient great General Councel of Châ—â—â—don Where it is openly â—â—ouchâ—d first of the Bishopâ—â— them selues Act. 1. Pag. 745. thus â— Synodus Episcoporum est non Cleriâ—â—â— A Synode or Councel is of Bishoppes not of the inâ—â—riour Clergie or of Priestes as alwaies you turne the worde Then of one Martinus Presbyter a Priest thus Non est meum subscribere bid Pag. 775. EpiscoporuÌ„ tantùm est It is not my part to subscribe It belongeth only to Bishoppes But M. Iewel wil proue the contrarie and that others beside Bishoppes had sentence definitiue But by whom Forsoth by Aeneas Syluius and Iohn Gerson both very late writers and not yet of two hundred yeres auncientie Such newe litle worth stuffe he that requireth vs to proue al thinges by the writers of the first 600. yeres bringeth against the Auncient practise of the primitiue Churche And yet he belieth his Authours most shamâ—lesly See Reader hovv many vntrue partes Mâ—l plaieth in one pore litle sentence For first he saith that Pius Secundus being him selfe a Pope telleth vs the contrarie whiche is vtterly false For when he wrote that booke he was Aeneas Syluius Piccolomineus not Pius Secundus He was then â— priuate man not a Pope And being Pope he recanted that hâ— had done in the pretensed Councel of Basile and that he had written thereof and certaine other errours which before he had published Bulla recantationis Pij Papa 2. Tom. 4. Concil pag. 503. and written to the derogation of the See Apostolike and of the Clergie Neither was this tolde by Aeneas Syluius as a thing of his owne iudgement and of his owne vtterance but as a thing in that Synode said by Cardinalis Arelatensis whose priuatâ— opinion that was and the same vttered he with that libertie which is graunted to al menne admitted to Councels in whiche they are permitted freely to speake what they thinke And therefore in debating of dâ—ubteful matters they speake thinges contrarie one against an other And this saying of the Cardinal of Arles was in that CouÌ„cel controlled and gainesaid by other menne of great lerning and iudgement as by Panormitanus Ludouicus and others there mentioned So that it is no better auctoritie then a thing that is spoken in heate of disputation against the truth for the better discussion of the truth In alleging then your Doctor you haue committed fiue vntruthes First he neuer wrote any suche booke as you name to witte De Gestis Concilij ConstaÌ„tiensis but de Gestis Concilij Basiliensis Secondly when he wrote it Vide Aene Syl. de Gestis CoÌ„cil Basil li. 1. pa. 27 he was not Pius Secundus Pope as you saie he was but Aeneas Syluius Piccolomineus a priuate man Thirdly it is not the saying of Aeneas him selfe but of the Cardinal of Arles Fourthly you haue added of your owne to his sentence these wordes in Concilijs which are not in your Author Neither spake he that of other Councelles then of the Apostles Councel meÌ„cioned in the Actes Fifthly you corrupte your Doctor by false translation For Apparet doth not alwaies signifie it is plaine as you haue translated it but it seemeth or appeareth And many thinges appeare that be not plaine nor true as this it selfe is one Of a thing that is plaine to saie it appeareth were preiudicial to the truth Whether these vntrue partes haue proceded of Rhetorical policie called otherwise lying for aduantage to make the most of your Author you could or of mere ignorance for that you neuer saw the place your selfe but trusted other mennes vntrue eies therein or els of a certaine dispositioÌ„ proper to your humour that nothing can passe your fingers without some false sleight or other I leaue it to be considered of others Geâ—son impudently be lyed and falsified by M. Iewel As for Iohn Gerson you deale as falsly with him as with Aeneas Syluius and to speake plainely though as you would haue it sâ—me vncourteously you vtterly belie him In the place by you allege Gerson speaking of verities that are so of necessitie to be beleeued Gerson Quae veritates credendae Corâ—llario 4 that otherwise a man can not be saued sheweth that one man is bounde vnder paine of heresie to holde some pointes with certaine and expresse faith and thereof in no wise to doubt whereof an other man for a time without blame maie be in doubte This doth he there declare by a threefolde example As a diuine saith he or a professour of diuinitie exercised in the holy scriptures is bound expressely to holde and not to doubte at al of many thinges of which a simple and an vnlearned man being required might with
lib. coÌ„t 9. sectas In the booke in tituled Recta fides de Caena Domin nor by writinges nor by worde nor by deede as the Lord hath commaunded whether he be Zuenckfeldius or Zuinglius or what soeuer he be called And in an other place he condemneth by name Zuinglius Carolostadius and Oecolampadius with al their diuers and dissonant sacramentarie heresies Nicolaus Amsdorffius a famous Superindent in Germanie saith thus plainely Thirdely we condemne the Sacramentaries Zuinglius and his felowes The publike write of the princes of Mansfeld and of the yonger princes of Saxonie doth recken vp in the rolle of condemned Heretiques the Sacramentaries by name Ioachimus Westphalus saith No false doctrine is so farre spred none with such labour and hypocrisie is defended â—oâ—e hath more beguiled the worlde then this false doctrine of the blessed Sacrament meaning Caluines owne doctrine learned first of Berengarius of whom you haue no cause you saie to be ashamed If Heretiques of your own schoole can not make you ashamed of Berengarius and his doctrine what say you to the great General Councel holden at S. Iohn Laterane in Rome vnder Innocentius the third CouÌ„cel of Laterane thereof called Concilium Lateranense That Councel was an vniuersal assemblie out of al partes of Christendom Platina in InnoceÌ„tio tertio The great Assemblie of Laterane Councel as wel out of the Greeke Church as out of the Latine The Patriarkes of Constantinople and Hierusalem were there present Archebishoppes were there threescore and ten Bishoppes foure hundred and twelue Abbates and Priores more then eight hundred There were at that Councel the Ambassadours of both Emperours both of the West Churche and of the East also of the kinges of Hierusalem of Fraunce of Spaine of England and of Cyprus In this Councel so general and vniuersal the Heresie of Berengarius was condemned Concil Lateran Cap. 1. and the doctrine of Transubstantiation by occasion of his heresie exactly and fully discussed was by general consent of al plainely and clearely confirmed If the Sentence Consent and Accorde of the whole vniuersal Church can moue you M. Iewel then haue you good cause to be ashamed of Berengarius whose heresie was in so ful ample and General a Councel condemned as none in this worlde was euer greater If al this moue you not yet let Berengarius him selfe De Consecrat Dist 2. Ego BereÌ„garius whom you esteme so muche moue you to be ashamed of his doctrine of the whiche he him selfe was so muche ashamed at length and not onely in iudgement openlâ— recanted but also 〈◊〉 the houre of his Death ful bitterlâ— and hartily repented him selfe thereof as by sides otherâ— Guilelmus Malmesburiensis recordeth saying thus Guilelmus Malmesburiensis de gastis Anglorum lib. 3. Ipse Berengarius die Epiphaniorum moriens gâ—â—iâ—â—â— producto recordatus quot miseros quondam adolescenâ— primo errâ—ris â—alâ—tâ— secta infecerit bodie inquit in die Apparitionis suae apparabit mihi Dominus meus Iesus Christus vel propter poenitentiam vt spero ad gloriam vel propter alios vt timeâ— ad poenam Nos sanè credimus post benedictionem Ecclesiasticam illa Mysteria esse verum corpus sanguinem saluatoris adducti veteris Ecclesiae authoritate maltis noâ—iter ostensis miraculis Berengâ—rius himselfe as he laie dying vpon the Epiphanie daie whiche we cal Twelfth daie and with heauy be wailing called vnto remembrance how many miserable personnes he had infected with his heresie in youth at the firste heatâ— of the Sacramentarie Errour spake these wordes He alluded to the vvord Epiphanie vvhiche signifieth appearing or reuealiÌ„g This daie my Lorde Iesus Christe being the daie of his appearance shal appeare vnto me either to glorie as I truste bicause it repenteth me of my heresie or to pounishment as I feare me for the sake of others whom I haue seduced What so euer it shal please God to doe with me Truely I beleeue that after Consecration vsed in the Churche those Mysteries are the true Bodie and Bloude of our Sauiour being persuaded both by the authoritie of the auncient Churche and by many Miracles shewed of late yeres Thus ye maie see how so euer ye be not ashamed of Berengarius that yet Berengarius is ashamed of you Iewel Pag. 48. But as for your doctrine bicause it is only of your selues therefore it falleth daily and is novv forsaken the vvorlde through Harding Our doctrine is the doctrine of the Fathers not of our selues neither is the same forsaken The Catholique doctrine The .16 Chapt. The Fathers of the first 600. yeres reiected In institut Cap. 18. de coena Domi. Iacobus Acontius StratageÌ„ Sathan lib. 6. whiche you cal oures hath ben by your owne Confession welneare a thowsand yeres olde I cal your Confession your solemne prescription of the first .600 yeres For prescribing the one ye renounce the other It can not therefore seeme to be of vs that liue now whiche by your owne Confession hath ben so auncient Howbeit it is euident the first 600. yeres stande as fully for vs as doo the later Therefore Iohn Caluine accuseth the first 600. yeres of Iudaisme and of Iewish superstition namely in the matter of the blessed Sacrifice Therefore Iacobus Acontius one of your owne side in his booke dedicated to the Quenes Maiestie plainely misliketh and reproueth such as offer to be tried by the auncient Fathers calling it perniciosissimam omninoque fugiendam consuetudinem a most pernicious custome and altogether to be auoided Therefore M. Nowel as this Acontius calleth it a * Valde amplum spatium Novvel in the preface of his first booke large scope to trie matters by the Fathers And he that hath vttered so muche blasphemie against the Crosse of Christe for his parte also protesteth plainely In the booke against the Cross that he wil not be tried by the Fathers And why al this M. Iewel Mary thâ—y know â—ight wel that by the Fathers you are condemned and that our doctrine by them is clearely established Wâ— therefore haue learned of our Auncestours al that we teache We haue inuented nothing of our selues Your beginning is knowen and is yet in mannes memorie When Papistrie as you cal it beganne you can neuer 〈◊〉 for your life The Gospelleâ— I shal neuer be haÌ„ble to shevv vvhen Papistrie beganne otherwise then with the beginning of Christes gospel Shewe once M. Iewel when in what age in what place Countrie Citie or Churche of whom vnder what Pope Emperour or Prince Papistrie beganne and then saie hardely it is our Doctrine and only of our selues Except you shewe this your lie wil seme palpable If ye haue ought to shew for the worship of your cause bring it forth be it but one sentence or one halfe sentence The Catholique doctrine vntruly reported by M. Ievvel to be forsaken al the vvorld through In like manner a sensible and a palpable lie it
the outward gouernment the being of a Head is common to Christe with others For in this respecte certaine others maie be called Headdes of the Church as in Amos the prophete the great states be called the Heades of the people So the Scripture speaketh of King Saul When thou were a litle one in thine owne eyes thou wast made Head emong the tribes of Israel So Dauid saith of him selfe he hath made me Head of Nations Amos. 6. 1. Reg. 15. Psal 17. Headship in respect of gouernement diuers in Christ and in menne * Left out by M. Ievvel In this sense the name of Head is attributed to princes and gouernours And yet not altogether so as to Christ First forasmuche as Christe is Head of al those that perteine to the Churche according to euery place euery time and euery state But menne are called Heades in regard of certaine special places as Bishoppes be called heades of their Churches Or in respect of a determinat time as the Pope is Head of the whole Church during the time of that calling And according to a determinate state euen so as menne be in the state of this mortal life for further stretcheth not this humanie Headship Againe the name of Head is attributed to Christe an other waie bicause Christe is Head of the Churche by his owne power and authoritie * Menne be called Headdes in asmuch as they be in steed of Christe and vnder Christe after whiche meaning S. Paule saith to the Corinthians 2. Cor. 2. For if I forgaue any thing to whom I forgaue it for your sakes forgaue I it in persona Christi in the person of Christe and in an other place we are Ambassadours in the steede of Christe 2. Cor. 5. euen as though God did exhorte you through vs. To conclude in fewe according to inward influence of grace into euery faithful member Christe onely is Head of the Churche according to outward gouerning the Pope vnder Christe and in steede of Christe is Head of the same These be my wordes there M. Iewel To whiche bicause you had nothing to saie you answer by your accustomed arte of mangling hewing awaie what liked you not by falsifying them and by putting in your owne selfe wordes in place of myne that teache the truthe And at length you fal to skoffing at my Logique making fonde and peeuish Argumentes of your owne forging bearing the simple reader in hande they are mine whiche God knoweth I neuer made nor no wise man elles For they are suche as of al that peruse your writinges you maie be knowen by them as a Begger is by his patched cloke or rather as a Vise is knowen by his Babul The greatest thing you saie is that al is myne owne tale that I tel and that I bring in no Scripture nor Doctour To this I answere Were it true that you saie as my Booke it selfe prooueth it false yet in this case my Yea hytherto is as good as your Nay and better too bicause it standeth with the vniforme Doctrine of the Churche Be it I allege no Authoritie of Scripture or Doctour to prooue the Pope Head bicause I am not yet comme to the place where I minde to prooue it Yet my case standeth as good as youres that bring neither Scripture nor Doctour to the contrarie If it had pleased you ye might haue founde bothe Doctours and Scriptures more The Rock of the Churche then you would gladly heare of in M. D. Sanders booke entitled the Rocke of the Church written for that behalfe and in M. Sapletons Returne written against your so many grosse Vntruthes and errours The Returne of Vntruths You crake muche of your great skil in Logique in comparison of other mennes ignorance searche out I praie you emong your rules of Logique whether Distinctio multiplicis in quaestione positi the Distinction of a worde that hath diuers significations placed in a controuersie ought not to goe before the disputation of the controuersie If it ought then haue I done rightly and orderly in that I made a Distinction of the terme Head before I entred to proue the Pope to be Head and you ignorantly and disorderly in calling vppon me to doo two thinges together against al good order of nature reason and learning or to doo the later before I had ended the former Testimonies auouching the Pope to be head of the Churche Peter the chiefe mēber of the Churche Gregor li. 4. epis 38. Now bicause you be so hasty to haue some Doctour to proue that the Pope is Head somewhat to satisfie your hasty humour the Authoritie of S. Gregorie afterwarde alleged by your selfe maie suffice any wise man who calleth S. Peter the chiefe member of the Church which the Pope succeding in that right of Peter is al one with that we saie the Pope is Head in gouernment vnder Christe What difference I praie you can your wisedome put betwixte the chiefe member and a Head vnder an other or in the steede of an other Chrysost in Matth. homil 55. It is your happe alwaie to allege Doctours to your owne Confusion S. Chrysostome also witnesseth that Peter was such a Head saying of him Ecclesia Pastor Caput Piscator homo The fisherman by whom he meaneth Peter is the shepehearde and head of the Churche Againe he saith in an other place Quod si quis percontaretur Chrysost in Ioan. Hom. 87. quo modo Iacobus Sedem Hierosolymis acceperit responderem hunc totius orbis magistrum praeposuisse In case any man would demaunde of me this question how Iames came to haue the See at Ierusalem I would answere him that this Peter the Maister of the whole worlde made him Bishop there Lo Peter Maister of the vvhole vvorlde he calleth Peter the Maister of the whole worlde by whiche worde what elles signifieth he but that he was the Head touching spiritual gouernment of the whole worlde He saith furthermore and that most plainely in an other place Ieremiam Genti vni pater Chrysost Hom. 55. in Matth. hunc autem vniuerso terrarum orbi praeposuit God the Father made Ieremie the Head and Gouernour ouer one nation onely that was the nation of the Iewes but as for this man Peter made hed of the vvhole vvorlde by Christ to wit Peter Christe made him Head and Gouernour ouer the whole worlde Are you contented now Verely I haue folowed your minde willingly And if ye require mo the like testimonies of me I remitte you to the Answer Ansvver I made vnto your Chalenge Art 4. fol. 9. b. c. where you shal finde that maie satisfie any learned man touching this pointe Neither are you hable to auoide the plaine force of those testimonies for al the great a doo you haue made in your huge Replie Iewel Pag. 94. Ye saie S. Paule saith If I forgaue any thing for your sakes 2. Cor. 2. I forgaue it in the personne
of the matter laie in any one of them But for that natural reason should partely declare to the ignorant who are not hable to conceiue deeper Argumentes that the Order whiche our Sauiour leafte in his Churche the same to be ruled by one general Head doth so sensibly sticke in euery mannes conceite that vnderstandeth the force of any good natural reason that you or any of your felowes with any heapes of impertinent sentences of al sortes of Writers with whiche you fournish vs out bookes of great bulke shal neuer be hable to prooue the contrarie Disorder not 〈◊〉 reasons M. Iewel take them as my selfe haue sette 〈…〉 marke what force they are of when they be linked in one Then ouerthrowe them if you can I am assured you can not The other three reasons to the which you say ye answered in your Replie are so by M. Stapleton returned vpon you againe and your whole answere reprooued that the worlde now seeth what smal worship ye haue wonne thereby I would aduise you to beginne againe and labour for a more sufficient answere elles you may be sure that menne wel geue you ouer for one that promiseth much and perfourmeth nothing Iewel Pag. 100. I graunt Dissension and quarelles be the sooner ended vvhen al thinges be put ouer to one man so that the same man maie liue for euer and stil continue in one minde and neuer alter Harding M. Iewel alloweth no one man to be ruler except he may liue for euer and continue in one minde which is fonde Liue for euer what a blinde answere is this The .11 Chapt. I praie you Sir did Moyses when he had the gouernement of the people of Israel make an ende of no Dissensions and quarelles emong them I weene you wil say yeas And yet he liued not emonge them for euer pardy Did not Iosue so Did not Samuel Did not Dauid Did not Salomon and others Yet I trowe you wil not say they liued for euer Doth not euery Prince dailie within his owne Realme so Euery Bisshop within his owne Diocese the Archebishop within his owne Prouince And yet ye knowe they liue not for euer Heard euer any man a fonder answere made then this The first foure General Councelles ended diuers matters of contention and yet they that were there liued not for euer For very shame cal backe this vnsauery answere againe or at least put it out of your booke at your nexte Impression if the first finde good vtterance and lye not vpon you handes Iewel Ibidem And stil continevv in one minde and neuer alter Harding That is the very cause perhappes why Archeheretiques can make an ende of no Dissension bicause their mindes doo daily 2. Tim. 3. and hourely alter as S. Paule saieth of certaine curious wemenne that were alwaies learning alwaies talking and babling of Scripture and neuer drawing to any good ende neuer atteining to the knowledge of truthe Princes bounde by M. Ievvel to continue stil in one minde You haue bounde Kinges and Princes very hard to continew stil in one minde and neuer to alter so that if one haue cause to warre against the other after warre once entred they may neuer intreate of peace They muste continew stil in one minde and neuer alter They muste keepe so precise and so holesome a diet that they maie liue for euer If they make any statute that is good and necessarie to be kepte for some one time perhappes for the space of v. or vj. yeres afterwarde when the Continuance of suche statutes shal be founde to breede greate disorder and inconuenience to the Realme it shal not be lawful for them to repeale them bicause M. Iewel hath bounde them to continew in the minde they were and neuer to alter For if they once alter how so euer and wherein so euer it be dissensions and quarelles saith he can not by them be appeased and ended and therefore good gouernment shal faile Iewel Pag. 100. But oftentimes one Pope is founde contrarie to an other Harding Answere to the contrarities in certaine Popes reprehended by M. Iewel and to the violating of Pope Formosus dead Carkasse c. Not so ofte as one king is founde contrarie to an other The .12 Chapt. Read the Stories you shal find it true But Lorde what a doo ye make here about the Contrarieties of certaine Popes and yet you shal neuer finde one Pope contrarie to an other in any article of our Faith as heauy a Maister as you are vnto them But why doo you not cal to minde what varietie of opinions ye haue had emong your selues fith ye brought your Gospel first into the Realme Remember within so shorte a time how many sortes of Communions haue benne seene how many sectes haue risen emong your selues How farre the Puritanes who haue wel nigh tried out the Quintessence of your Gospel Puritanes and perhappes at their nexte proceding wil vtterly denie God how farre I saie they are alienated and diuided from you and that not only for Square cappes and side gownes but also for other matters that in their time shal be reueled I wil saie nothing here of the Arians Anabaptistes Libertines and Atheistes who since the first planting of your Gospel haue crepte into the realme and now swarme in diuers places there vncontrolled who if they had the ful libertie ye preached when ye first laboured to supplante the Catholiques were wel like shortely to set you also beside the stoole But they for that their time is not yet come must doo as they maie and be passed ouer as not seene that al the charitable blowes of your fyrie Gospel might light vpon the Catholiques headdes Your manner alwaies is in the allegation of histories as also of other thinges to adde somwhat of your owne as you doo in telling vs how Pope Steuen vnburied his predecessour Pope Formosus â—abellicus falsified by M. Ievvel Sabellicus Ennead 9. lib. 1. where you reporte that he defaced and mangled his naked carkasse The historie maketh mention of no suche mangling and defacing of his Carkasse onely it sheweth that the forefingers of his right hande whiche had benne annointed and consecrated were cut of and that the Pontifical garmentes wherein Popes were wonte of an olde custome to be buried were taken of from his corps A man that had heard of defacing and mangling a naked carkasse would haue thought that the carkasse had benne hewed in peeces or otherwise spitefully mangled Leaue leaue that il propertie for shame M. Iewel Adde not diminishe not tel stories as you finde them and so shal you geue your Aduersarie lesse aduantage against you It is maruaile it came not into your head by diligent searche to finde out a dissension emong the Popes bicause some of them loued rather to eate fishe then fleshe some vsed to rise sooner in the morning some later some were of stature higher some lower And least your storie should be vnrequitted it were
Father euer thus scanned the vvordes of the popes commission Or vvhy doth M. Harding auouche so great a matter of him selfe onely vvithout farther Authoritite c. Harding Feede my Sheepe are wordes of Peters commission to gouerne the Churche and the same is proued by the Fathers You tel my tale in suche wise The .17 Chapt. as you maie best make the matter seeme weake and sclender First I thinke good here to set before the reader who is now made iudge of this controuersie myne owne wordes as I vttered them my selfe Then I shal the better frame my Answer to that you obiecte Thus I saie Where these Defenders â—onfâ—t fol. 46. a. as others the Aduersaries of this vnitie saie that Christe is this one shepheard this one Head who is so Christe is the principal Head and of him selfe the Pope is the Ministerial Head and vnder Christ aÌ„d for Christ Math. 28. 1. Pet. 2. A man is necessarie to doo Christes steede of outward gouernment in in the Churche The necessitie and institution of the Head of the Churche Genes 32. Num. 12. we denie not Shepeheard of his flockâ— Head of his body Bridegrome of his spouse Prince of hiâ— kingdome as it is before declared yet saie they therein nothing to the disproufe of the catholique doctrine touching vnitie of the Head which is in steed and ministerie of Christ For whereas the Father hath geuen to Christ al power in heaueÌ„ and earth so as he only is the King Head ruler Iudge of al the Pastour and Bishop of our soules and therefore they whiche we acknowledge to be Kinges Headdes Rulers iudges Pastours and Bishoppes in earth be his Vicares Lieuetenantes Vicegerentes and Ministers al this power by what name so euer it be called being suche as is exercised and administred by his worde neede it is that for asmuche as Christe now dwelleth not with vs in visible presence his Churche haue one man to doo his steede of outwarde ruling in earth by his worde to administer al that is behooful and to performe the duetie of the head in respecte of the bodie Now that Christe is not conuersant with vs visibly as he was with his Disciples before his passion and preacheth no more vnto vs with his owne mouth sensibly to atteine the vnderstanding of his wil we maie not looke to haue God appeare vnto vs as he did vnto the Fathers of the olde Testament to speake to vs as he did to Moyses face to face mouth to mouth as the Scripture saith to sende vs his Angel as he did to the Virgine Marie to instruct vs with visions from Heauen Luc. 1. Actâ— 10. 2. Cor. 12. as he instructed Peter to take vs vp into the thirde heauen as he tooke Paule there to heare the secretes of his wil but it behoueth vs to be content for the working of that whiche remaineth to be done touching our Saluation with suche order as hath pleased him For it is manifest that Christe perfiteth al the Sacramentes of the Churche He it is that baptizeth he it is that forgeueth sinnes he is the true priest that hath offered him selfe on the Crosse and by whose power his body is daily consecrated and offered on the Aulter Yet bicause he would not remaine in visible presence with al beleeuers he chose menne to be his Ministers by whom the forsaid thinges should be done and ministred to them By like reason forasmuch as he would take froÌ„ the Churche his corporal and visible presence it behoued some one man to be put in CommissioÌ„ for bearing the charge and taking care of the Churche in lieu and steede of him selfe For this purpose before his AscensioÌ„ he said to Peter whose loue he had tried and found to be most feruent aboue al others feede my shepe and before his Passion Thou being againe coÌ„uerted strengthen thy brethren Iohan. 2â— Luc. 22. Math. 16. And to him specially he said by promise To thee wil I geue the keies of the kingdome of heauen thereby to shewe that the power of the keies should be deriued to others by him for the better keping of the vnitie of the Churche Now let it be iudged with what substantial learning you haue coÌ„futed this doctrine If it had not ben sounde and such as clearely openeth what we meane The former vvordes of my Confutation lefte out of M. Ievvelleâ— Defence when we cal the Pope the chiefe Pastour and supreme Gouernour of Christes Flocke doubtelesse you would not haue leafte it out of your booke For you making a shewe as though you had printed my whole booke againe and so confuted it take onely that pleaseth you and leaue out what seemeth to hard for you to answere mangling disordering and confounding my whole treatie to thinâ—â—â—â— it may beare the lesse face of learning and of good proufâ— of the thinges I intreate of which is a foule practise nâ—uer vsed by any lerned man hitherto And yet you would men to beleeue you deale truly and plainely in laying foorth my Confutation Yet here hauing nothing to saie elles least you should seeme to geue ouer you demaund of me what auncient Father euer thus skanned the woordes of the Popes Commission or why I haue auouched so great a matter of my selfe without farther authoritie Thus when I bring Fathers you cal for Scripture when I allege Scripture M. Iewels vvaie to continue vvrangling Iohan. 21 you aske what auncient Father euer vnderstode it so or why I dare so handle the Scripture so ye wil be sure not to lacke mater of wrangling what so euer I saie Yet thus I answer It is no hard peece of worke to proue by sufficient authoritie that these wordes Pasce oues meas feede my sheepe spoken to Peter and in him to his successours In Math. Homil. 55 in Iohan Homil 87. Grego lib. 4. epi. 32. Pascere gaue Peter and his successours Authoritie gâ—neral to gouerne the whole Churche S. Chysostome treating vpon these wordes saith as it is before alleged that the charge to rule the whole worlde was geuen to Peter and coÌ„sequently to his successours S. Gregorie saith the same as is before rehersed Pascere is not a word that signifieth to feede only as you know but also to rule and gouerne and therefore Homere calleth King Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor that is to say the ruler of the people And that it may appeare that I auouche not this matter and applie the place of S. Iohns Gospel to it of my selfe onely without farder Authoritie as you say it may please you to heare S. Ambrose teaching the same and in manner with the same woordes that I vsed writing vpon the .24 Chapter of S. Luke thus he saieth Ambro in cap. 24. Lucae Iohan. 21. Dominus interrogabat non vt disceret sed vt doceret quem eleuandus in coelum amoris sui nobis velut Vicarium relinquebat Sic enim habes Simon Ioannis diligis
morbum in ipso capite componit Ecclesiae in ipso vertice componit membrorum omnium sanitatem in Petroscilicet illo qui dixerat etiam si oportuerit me mori tecum non te negabo He cureth the sickenes of the whole body in Peter the very head it selfe of the Churche and in the very crowne of the head it selfe he setteth in order the health of al the members I meane in the selfe same Peter that had said Although I were driuen to die with thee Mat. 26. I wil neuer denie thee Iewel And the very Ordinarie Glose geueth these vvordes to S. Paule Non didici ab aliis tanquam à maioribus sed contuli cum illis Gloss Galat 2. tanquam cum amicis paribus I learned not of Peter and others as of my betters but I had conference with them as with my Equalles and frendes Harding Difference betwen learning and conferring together Had M. Iewel learnedly considered the difference The 24. Chapt. that is bewixt learning and conferring he would neuer for very shame haue alleged thâ—s place of the Ordinarie Glose In learning the teacher is of greater dignitie In conferring what soeuer the personnes otherwise are either of one dignitie or of diuers as touching the act of conference they make them selues equal as doth the King with his Counsel when they laie their heades together to boult out one mater Yet no man maie thereof reason that there is no difference of state betwixte the King and them of his Counsel or that euery of the Counsel is of equal state one with an other What neede S. Paule had of S. Peter to haue matters decided by his authoritie Actâ— 15. it appeareth in the Actes of the Apostles when he with Barnabas and others were sent from Antioche to Hierusalem to know whether the Gentiles were bounde to be circumcised But M. Iewels happe is alwaies to fal vpon places that bringe him smal worship or aduantage of his cause The Apologie Part. 2. Cap 3. Diui. 4. pag. 107. It vvas said indifferently to them al feede ye c. Confutation Wee denie that it was said indifferently to them al Feede ye Iohan. 21. yea or that it was said at al Feede ye To Peter and none elles was it said Feede my lambes Feede my sheepe .. Which worde of Feeding so singularly spoken to Peter in the presence of the other Apostles proueth that it was not indifferently said to al Feede ye Iewel Pag. 107. It forceth not greatly vvhat M. Hardinge denie or graunte hauing neither reason nor autoritie but onely his ovvne But if povver vvere not geuen indifferently to al the Apostles tel vs then vvherein is the â—ddes VVhat had Peter more VVhat had the others lesse Or vvhat olde Doctour or learned Father euer savv this difference Harding M. Iewel is tolde where he maie finde his demaundes answered and are also here answered in parte Though we tel you this The 25. Chapt. and proue it neuer so plainely yet stil wil you wrangle The Fathers haue infinite places for Peters preeminence aboue the rest as I haue partely here but more largely in my Answer Ansvver to your Chalenge shewed Article 4. Yea the selfe same places of the Fathers that you allege to proue the contrarie apparently within few lines after doo vtterly and in plaine wordes so refute you as your selfe knowe that for very shame you durst not to allege any whole place of certaine the olde Fathers but Iewishly lefte them circumcised as I haue shewed before in sundry allegations of S. Hierome of S. Chrysostome of S. Augustine and of others wherby the Reader hath a viewe and maie conceiue what you haue done in the reste And yet suche is your impudencie as though you walked inuisible and none were hable to detecte your false dealing you cal importunately vpon vs to shewe the oddes and to tel you what authoritie Peter had more then the reste And to declare what olde Father euer sawe any suche difference If it maie please you to reade the fourth Article of my Answere to your Chalenge M.D. Saunders booke entitled the Rocke of the Churche and M. Stapletons Returne of your Vntruthes vpon you in iustificatioÌ„ of Vntruthes which you impute vnto mee there maie you haue moe olde Fathers then ye haue yet or euer shal be hable to make reasonable answer vnto A most plain and euident testimonie of the Popes Primacie ouer al the vvorlde Chrysost homil 1. de poeniteÌ„tia In the meane time tel vs what S. Chrysostome meant when he said thus in his first homilie de poenitentia Ecclesiae primatum gubernationemque Petro per vniuersum mundum Christus tradidit Christ hath deliuered vnto Peter the primacie and gouernment of the Churche through the whole worlde When ye can shewe vs suche a plaine testimonie out of any Father that S. Peter had not the primacie and supreme gouernment deliuered vnto him by Christ you shal seeme to saie somewhat Iewel Pag. 107. 108. Christe saide equally vnto them al. Receiue the holy Ghoste whose sinnes ye forgeue they are forgeuen Goe into the whole worlde Preache the Gospel to euery creature These vvordes perceiue equally vnto al. Peter had no more the holy Ghoste no more povver to forgeeue sinnes no more commission to go into the vvhole vvorlde no more authoritie to preache the Gospel then others had Harding Why are you so copious in bye maters wherein I neuer striued with you and so barrein in the principal mater that lieth in controuersie betwixte vs Equal power was graunted to the Apostles to gather the Church this was neuer denied you But their power was not equal to rule the Church after that it was gathered from euery coaste of the worlde The which point you disproue not Iewel Pag. 108. M. Harding saithe To the Reste of the Apostles it vvas not said at al Iohan. 21. Feede ye To Peter and to none els vvas it said Feede my Lambes Feede my sheepe Yet Christe him selfe saithe Quod vni dico omnibus dico Marc. 13. That I saie to one I saie to al. Harding M. Iewel fouly falsifieth the worde of Christ him selfe What M. Iewel wil ye neuer leaue your falsifying The 26. Chapt. And are ye not a fraide to corrupte the holy Worde of the Sonne of God him selfe Is our cause so good and substantial that ye can make no shewe of truthe a-against it but by foule corruption of the Scripture Where is this written Be ye not a fraide for your aduantage to deceiue the worlde with Scripture of your owne making And were it true that S. Marke had so written how can you wreste it to your purpose Thus it is good Reader Our Sauiour gaue a general warning not onely to the Apostles but to al menne beleeuing in him to be watcheful against our Lordes comming which shal be suddeinely at suche time as they know not and therefore said Vigilate
to conclude with S. Augustine thus he saith speaking of S. Peter Quis nescit illum Apostolatus principatum August de Baptis cōtra Donatist lib. 2. cap. 1. cuilibet Episcopatui praeferendum Who knoweth not that that Princehood of the Apostleship is to be preferred before euery Bishops state Where is this great blasphemie becomme that M. Iewel so horribly layth to our charge What wil he accuse al these holy and learned Fathers of Blasphemie I hope though he spare not vs yet he wil be good Maister vnto S. Bernard S. Gregorie S. Augustine S. Chrysostome and to Eusebius As for S. Leo who is plainest of al I dare not here to name least I should seeme to reuerse M. Iewels high iudgemēt whom he hath so late here before by his solēne sentence cōdemned Yet it maie please him to be aduertised by vs that Titles which appertaine to God him selfe when they are in their dewe order and degree geuen vnto menne Exod. 7. Psal 81. conteine no blasphemie Moyses is called in Scripture the God of Pharao And rulers in the Psalmes are called also by the name of Goddes Iewel As for the other authoritie of S. Cyprian M. Harding saith vvee vnderstood it not and therefore he vvilleth vs to looke better vpon our bookes The Councel is good c. Harding The origen of vnitie beginneth of one who is Peter by S. Cyprian The popes preeminence proued by S. Basil The .35 Chapt. The fruiteles paine you tooke in laying forth so many places of S. Cyprian together and al to the ende menne should conceiue you vnderstode your booke doth geue vs sufficient witnesse that either of malice you wil not or of ignorance you can not declare to what ende al those places doo perteine If you had ioined to these places of S. Cyprian whiche you allege but one place of the same S. Cyprian which you durst not talke of least al your confuse heape should stande you in no steede the case had ben so plaine that the shame would haue benne yours S. Cyprians whole purpose is to shew Christian menne not by long talke of argumentes but by the marking of two thinges that is to saie the Churches receiued Doctrine and the Head of the Churche how to staie them selues in the right faith and vnitie when so euer Schismes and Heresies shal happen to rise For this purpose he speaketh of the Churche and of the vnitie of the Church whiche vnitie among diuers other thinges doth principally stand in the hauing of one Bishop to be Head ouer al. Although saith S. Cyprian Christe geue equal power after his resurrection to al the Apostles and saie Cyprianus de Simplic Praelatorum as my Father hath sent me euen so doo I sende you receiue ye the holy Ghost if ye shal remitte any mannes sinnes they shal be remitted vnto him if ye shal retaine any mannes sinnes they shal be reteined yet to the ende he would make Vnitie manifest he ordeined by his authoritie the beginning or origine of the same vnitie to beginne from one to witte from Peter The reste of the Apostles were the same that Peter was endewed with like felowship both of honour and of power but the beginning riseth forth from vnitie to witte frō Peter that the Churche may be shewed to be one Hitherto S. Cyprian This place of S. Cyprian doth sufficiently proue not only that Christe beganne his Church from Peter but also why he would there should be only one from whom he might beginne his Churche and not those many of whom M. Iewel dreameth bicause saith he he would haue his Churche shewed one The plaine meaning whereof can be none other but that the Vnitie of the Churche can by no other waie so conueniently stand as by the hauing of one visible Bishop head ouer al. As the multitude of Priestes Hieron ad Euagrium of whom S. Hierome speaketh in his Epistle to Euagrius was driuen to choose one to be Bishop emong them in Alexandria that was S. Markes see to auoide Schismes that would haue rent and torne the Churche asundre and to keepe Vnitie euen so S. Cyprian sawe that emong the multitude of Bishoppes the case being like to auoide Schismes and to keepe vnitie Hiero. aduersus louinianum lib. 1. it was necessarie one Bishop to be placed head ouer al. The which thing S. Hierome saith Christ did when he ordeined Peter Head of the Apostles to take awaie occasion of Schisme As touching the place of S. Basil alleged for the gouernement by a multitude of Pastours if M. Iewel meane Basil ad Neocaesarienses that S. Basil thought the multitude of Pastours should rule without hauing of one Head he is farre deceiued and yet that must he meane otherwise that place maketh nothing for him But that vntrue meaning of his needeth no other wise to be controlled then by S. Basil him selfe writing thus to S. Athanasius Basiliusin epistol ad Athanasium pag. 549. In Graeco codic Frobe◠Visum est vtile scribere ad Episcopum Romanum vt consideret res nostras iudicij sui decretum interponat vt quoniam de communi Conciliari Decreto aliquos inde huc emandari difficile est ipse sua authoritate negotium componat c. It hath seemed good vnto vs to write vnto the Bishop of Rome that he wil consider of our cases or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visite vs for so the Greke maie be translated and to determine the matter by his sentēce that for as much as it is hard for any to be sent hither from thence by authoritie of a common and Synodical Decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he take the matter into his owne hande and by his authoritie strike the stroke Why should S. Basil being a Greeke of the East Churche thinke it conuenient to write to the Bishop of Rome being in the Weast to consider of or to visite them of the East for so to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth their state and to sende foorth a Decree of his iudgement and to geue sentence onlesse he agnised the prerogatiue of the Bishop of Rome whiche your felowes denie Verely by this place it appeareth euidently of what iudgemēt S. Basil was touching the Bishop of Rome his Supreme Authoritie in rule The more ye stirre this matter the more it turneth stil to your owne shame Iewel Pag. 115. The vvhole body of Christendome vvas diuided into foure Patriarkeshippes vvhereof the first vvas Rome Harding Search out M. Iewel The .36 Chapt. by whome was the whole Body of Christendome diuided into foure Patriarkshippes whereof the first and chiefe was Rome and why Rome was the first and not rather the second or third thereby shal you perceiue how your selfe vnwares are taken in your owne snare In Praefat. Nicen. Concil In the Preface of the Nicene Councel we read that the Churche of Rome was preferred before al other not
saie Bonifacius obteined verely not that the See of Rome should be made Vniuersal or be made Head of al Churches for so it was euer but that it might be so taken and called of al men lest the Grecians should thinke that the chiefe Pastour of Gods sheepe sate in Constantinople Whereof it would folow that if the chiefe Postour once taught Heresie as now the Bishop of Constantinople doth concerning the proceding of the holy Ghost then the whole Church should perish sith al the flocke dependeth vpon the chiefe shepeheard Now M. Iewel as he is woont to doo hath most guilefully endeuoured to persuade the Reader that the Popes cal them them selues Vniuersal Bishoppes and bringeth Platina forth in suche sorte that he wil not let him speake his whole minde His wordes are these Platina in vita Bonifacij 3. Bonifacius tertius à Phoca Imperatore obtinuit magna tamen contentione vt sedes beati Petri Apostoli quae caput est omnium Ecclesiarum ita diceretur haberetur ab omnibus quem quidem locum Ecclesia Constantinopolitana sibi vendicare conabatur fauentibus interdum malis Principibus affirmantibúsque eò loci primam sedem esse debere vbi Imperij Caput esset Affirmabant Romani Pontifices vrbem Romam vnde Constantinpolis Colonia deducta est Caput Imperij meritò habendam esse cùm etiam Graeci ipsi literis suis principem suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Romanorum Imperatorem vocent ipsique Constantinopolitani etiam aetate nostra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Graeci vocentur Omitto quòd Petrus Apostolorum Princep◠Successoribus suis Pontificibus Romanis regni coelorum claues dederit potestatémque à Deo sibi concessam reliquerit non Constantinopoli sed Romae Illud tamen dico multos Principes maximè verò Constantinum comparandae Synodi ac dissoluendae confutandi vel confirmandi ea quae in Synodis decreta erant Romanae sedi tantummodo concessisse Meritò igitur sedes Romana caeteris antefertur cuius integritate constantia cunctae haereses confutatae sunt explosae Boniface the third obteined of Phocas the Emperour although not without great difficultie that the See of the blessed Apostle Peter whiche is the Head of al Churches should both so be called and also taken of al men the which place or preferment the Churche of Constantinople went about to chalenge wicked princes sometimes helping foreward the matter affirming that the chiefe See ought to be in that place where the Head of the Empire was The bishops of Rome auouched that the citie of Rome was for good cause to be taken for the Head of the Empire as from whence the citie of Constantinople had benne translated Whereas also the Grecians them selues cal their Prince the Emperour of the Romains and they of Constantinople euen in our daies are called Romaines and not Grecians I let passe how Peter the prince of the Apostles gaue vnto his Successours the Bishops of Rome the Keies of the Kingdom of Heauen and leafte the power that was geuen him of God not to Constantinople but to Rome Onely this I saie that many Princes but specially Constātine graunted to the See of Rome only power and authoritie to gather and dissolue Councels to reiecte and allow those things that were decreed in Synodes Therefore the See of Rome is worthily preferred before the rest as by whose integritie and constancie al Heresies haue ben confuted and quite put awaie This was the Platina M. Iewel whom you alleged and durst not let him to tel out his tale But he saith not that the Popes laboured to be called Vniuersal Bishops but onely to staie the Grecians from a false and erroneous opinion and to kepe them in the vnitie of the Romaine Churche from whence that vsurped name did by litle and litle withdraw them Thus haue we seene two errours of yours the one Three errours of M. Ievv touching this point of vniuersal Bishop whereas you reproue me for saying that the name of Vniuersal taken in a right sense is no prowd name in respect of the Bishop of Rome the other bicause you impute to the Bishops of Rome that they laboured for that ambitious name The third errour foloweth Pag. 118. which is worse then the other two For you saie these be the wordes of the Coūcel of Carthage as Gratian allegeth them Dist 99. Prima Vniuersalis Episcopus nec ipse Romanus Pontifex appelletur The Bishop of Rome him selfe may not be called the vniuersal Bishop And this thing you prosecute Pag. 121. 122. and repeate againe and againe But you belie the Councel and Gratian and the Glose too al at once And yet you are so highly auaunced in your owne conceite that ye seeme to make a glorious triumphe for it Thus you saie Iewel Pag. 121. Novv M. Harding compare our vvordes and the Councelles vvordes together VVe saie none othervvise but as the Councel saith The Bishop of Rome himselfe ought not to be called the Vniuersal Bishop Herein vve do neither adde nor minish but reporte the vvordes plainely as vve finde them If you had lookte better on your booke and vvould haue tried this mater as you saie by your learning ye might vvel haue reserued these vnciuil reproches of falshed to your selfe and haue spared your crying of shame vpon this defender Harding I neuer cried so ofte shame vpon the Defender as he deserued and that he is a shamelesse man it shal now be here as cleerly tried as euer it was before I laie three maine Lies to your charge in this mater Three main lyes laid to M. Ievvels charge Pag. 118. Pag. 121. Let the worlde vnderstande how wel ye are hable to discharge them One for that you say the Coūcel of Carthage forbiddeth the Pope to be called Vniuersal Bishop An other for that you saie that Gratian saith so The third for that you saie that so muche is noted in the Glose First the Councel of Carthage is extant bothe in Greke and in Latin but those wordes be founde in neither of bothe Copies In Greeke the Decree is thus vttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whiche wordes there is no mention made of the Vniuersal Bishop Now the Latin wordes are these in the first booke of the Councels Carthag Conc. 3. c. 26. Vt primae sedis Episcopus non appelletur Princeps Sacerdotum aut summus Sacerdos aut aliquid huiusmodi sed tantùm primae sedis Episcopus It is by vs decreed that the Bishop of a first See be not called the Prince of Priestes or the highest Priest M. Iev falsifieth the Coūcel of Carthage In Nomocanon or any the like but onely the Bishop of a first See Where also no mention is made of the Vniuersal Bishop Balsamon also making a Comment vpon the same Canon yet speaketh no worde of the Vniuersal Bishop We see then plainely that M. Iewel hath falsified the said Canon by
and the Popes to be his successours He hath shewed also how the other Apostles were equal with Peter and how in other respectes they had lesse power for ordinarie continuance in their successours then Peter had But if I were of M. Iewels boasting humour I should now dissemble al this and write it in here a fresh as though nothing had benne said thereof before But I trowe wise men espie that smoky pride in him wel ynough I wisse lesse bookes might haue serued him for any good stuffe that is to be founde in them The fourth Booke conteineth a ful refutation of al that M. Iewel hath laid together in his pretensed Defence touching the Succession of Bishops in the Churche from the Apostles time vnto this present age Item a proufe of the necessitie of Confession WRITING the Confutation of the Apologie I had occasion to speake of the Succession of Bishoppes Thereto M. Iewel in his pretensed Defence hath replied at great length Wherein bicause he may perhaps to the vnlearned seme to haue some colour of aduantage against vs the matter being of good weight I iudge it not vnprofitable to bestow some labour and here to coÌ„fute his whole Defence touching that point whereby I doubte not it shal appeare how litle credite he deserueth if his sayinges be throughly examined where he blazeth forth most shew of learning That it maie appeare how directly he answereth the pointes of this Controuersie and of what pith his owne sayinges and how muche to the purpose his testimonies be and how truly alleged and that al be made the more plaine and cleere I wil reherse first the place of the Apologie that gaue me occasion to treat of Succession then the wordes of my Confutation against whiche M. Iewel bendeth the force of his Defence After this I wil laie forth his whole Defence sentence by sentence worde by worde as I finde it in his booke and so briefly as I can refel the same I am driuen to reherse that discourse of my Confutation againe bicause a great parte of the Defence depending thereof and being directed against the same onlesse it were againe by rehersal commended to the readers view and memorie our whole disputation would be obscure and vncertaine And this haue I donne also the rather to thintent the reader might haue that parte of my Confutation intier and whole whiche M. Iewel hath caused to be set forth in his booke pared hewed dismembred and altogether disgraced The Apologie parte 2. Cap. 5. Diuis 1. in the Defence Pag. 125. Furthermore vve saie that the miâ—ister ought laufully duely and orderly to be preferred to that office of the Church of God and that no man hath povver to vvrest him selfe into the holy Ministerie at his ovvne pleasure VVherefore these persons do vs the greater vvrong vvhiche haue nothing so common in their mouthes as that vve do nothing orderly and comely but al thinges troublesomly and vvithout order and that vve allovv euery man to be a priest to be a teacher and to be an interpretour of the scriptures Confutation fol. 56. a. Al from starre to starre leafte out by M. Ievvel Saing and doing are two thinges Ye saye wel in outward appearance Would God your doing were accordingly Albeit the manner of your saying had ben more coÌ„mendable if in so weighty a point you had spokeÌ„ more particularly and distinctly not so generally and confusely * Ye saye that the minister ought laufully to be called for so hath your Latine and duely and orderly to be preferred to that office of the Churche of God Why do ye not so why is not this obserued among you Gospellers What so euer ye meane by your Minister and by that office this are we assured of that in this your new Church Bishops Priestes Deacons Subdeacons or any other inferiour Orders ye haue none No holy orders among the gospellers Leâ—â— out by M. Ievvel In saying thus we speake not of our Apostates that be fledde from vs vnto your congregations Who as they remaine in the order which they receiued in the catholike Church so being diuided and cut of from the Church and excommunicate laufully they may not minister the sacramentes * For where as after the doctrine of your newe Gospel like the foreronners of Antichrist ye haue abandoned thexternal Sacrifice and priesthod of the newe Testament and haue not in your secte consecrated Bishops and therefore being without Priestes made with lawfull laying on of handes as Scripture requireth al holy Orders being geuen by Bishops only how can ye saie that any among you can laufully minister or that ye haue any lauful Ministers at al This then being so let me haue leaue to oppose one of these Defenders consciences And that for the better vnderstanding I may directe my wordes to a certaine person let him be the author of this Apologie or bicause his name to me is vnknowen let him be M. Iewel for with him gladly would I reason in this point the rather for acquaintaince and for that he beareth the name of a Bishop in that Churche where my selfe had a rome How saye you Syr minister Bishop ought the Minister to be laufully called ought he duely and orderly to be preferred to that office or as the Latine here hath promoted or put in authoritie ouer the Church in the Apologie this Defender saith yea Leaft out by M. Ievvel Then answer me directely How proue you your selfe laufully called to the roume you take vpon you to occupie First touching the ordinary Succession of Bishops from which as you knowe S. Iraeneus Tertullian Optatus and S. Augustine bring argument and testimonie of right and true religion do you allow the same with those fathers or no If not then dissent you from the learned and most vncorrupte antiquitie which is not reasonable neither then are you to be heard If yea then how can you recken vs vp your succession by which you may referre your imposition of handes and consecration to some of the Apostles or of their scholers as the foresaid fathers did to repel the nouelties of heresies and defende their continual possession of the Churche Which if ye go about how can ye but to the great hinderance of your cause bewraye your weake holde For whereas succession of doctrine must be ioyned with the succession of persons as Caluine in his institutions affirmeth and Beza auouched at the assemblie of Poyssi in Fraunce and we also graunt Succession of doctrine ioyned vvith succession of persons how many Bishoppes can you recken whom in the Churche of Sarisburie you haue succeded as wel in doctrine as in outward sitting in that chayre How many can you tel vs of that being your Predecessours in order before you were of your opinion and taught the faithful people of that Dioces the doctrine that you teache Dyd Bishop Capon teach your doctrine did Shaxton did Campegius did Bishop Audley Briefly did euer any Bishop of that See
proufe is nedelesse the thing is manifest * Harding Here treating of Succession as thou seest Reader I haue among other things brought forth TertulliaÌ„ demauÌ„ding of the Heretikes the Original of their Churches Tertul. lib. de praescription and the Register of their Bishops succeding one an an other from the beginning til his tyme. Againe I haue alleged S. Augustine naming 38. Popes of Rome in order August Epist 165 and thereof coÌ„cluded that bicause neuer a one of them was a Donatist the Donatists were al Heretikes Whereupon I also concluded that seing among al the Popes from S. Peter til this daie none was of M. Iewels opinion he and his felowes the Zuinglians and Caluinistes must by the rule S. of Augustine be taken for Heretiques For the true Churche is where the true ordinarie and manifest Succession is from the Apostles til these our dayes This only I require of thee gentle reader that thou woldest vouchesafe to reade this matter through and not to iudge before al be heard For in deede following M. Iewelles confuse order of writing I could not dispose my thinges in such Methode and Order as the weight of the matter requireth Bicause the matter is of importance I intend to leaue out no parte of M. Iewelles woordes whereby he maie seeme to impugne the Catholique doctrine And by the treatie of this one poynte it will appeare what huge bookes we should write if we should directe a ful answer to euerie parte of his idle talke in the pretensed Defence conteined Thus then he beginneth Iewel Pag. 127. Here hath M. Harding taken some paines more then ordinarie He thought if he could by any coloure make the vvorld beleeue vve haue neither Bisshoppes nor Priestes nor Deacons this daie in the Church of England he might the more easily claime the vvhole right vnto himselfe And in deede if it vvere certaine that the religion and truth of God passeth euermore orderly by Succession and none othervvise then vvere Succession vvhereof he hath tolde vs so long a tale a verie good substantial Argument of the Truth Harding Irenaeus saith it is a certaine Rule to knowe the Truth by For hauing reckened twelue Popes who in order succeded after S. Peter to wit Linus Anacletus Clemens Euaristus Alexander Sixtus Telesphorus Hyginus Pius Aniceâ—â— Soter and Eleutherius who then was the twelfth Bishop from the Apostles Irenaeus lib. 3. ca. 3. immediatly he saith thus Hac ordinatione successione ea quae est ab Apostolis in Ecclesia Traditio veritatis praeconiatio peruenit vsque ad nos Et est pleâ—issima haec â—stensio vnim eandem viuificatricem fidem esse quae in Ecclesia ab Apostolis vsque nunc sit coÌ„seruata troditain veritate By this order and Succession the Tradition and preaching of the truth whiche is in the Churche from the Apostles time came euen to our daies And this is a most ful declaration that the faith whiche is kept in the Churche and deliuered in truth from the Apostles time euen til this present hower is the one selfe same faith which is the causer of life and of saluation He saith it is a most ful declaration of the true and liuely faith And you wil confesse I trow that where that faith is there is the true Churche of God Such a Succession of Bishoppes in diuers countries we haue and can shew it from the Apostles time til this daie As the rew and order of Popes in al Chronicles doth shew to the eie and witnesseth to the vnderstanding But such a Succession M. Iewel and his fellowes haue not therefore by his owne confession we haue a good substantial Argument of the Truth Iewel Pag. 127. But Christe saith In cathedra Moysi sederunt Scribae Pharisaei by order of succession the scribes Math. 22. and Pharisees sitte in Moyses chaier Harding Wel handled M. Iewel You bring these wordes as though Christe had spoken them in the reproche of Succession Whereas Christ in that place made an ArgumeÌ„t for Succession in this wise Super cathedram Moysi sederunt Scriba Pharisaei Math. 23. omnia ergo quaecunque dixerint vobis seruate facite Vpon the chaier of Moyses the Scribes and Pharisees haue sitten Therefore kepe ye and do ye what so euer they saie vnto you or commaund you to kepe Could you not see that Ergo M. Iewel whiche is to saie Therefore Could you not perceiue that Christ made a plaine argument why and why only the Scribes and Pharisees should be obeied The matter goeth as if in moe wordes it had ben thus said The Scribes and Pharisees be naughtie men their workes are not to be folowed they â—ie heauy and importable burdens laying them on mens shoulders Math. 23. but they themselues wil not so much as once mâ—â—â— them with their finger They do al their workes for a shew Thus Christ him selfe doth paint them forth al whiche notwithstanding for onely Successions sake bicause by order of Succession they sit in Moyses chaier which my father and I haue planted in respecte thereof doo ye and kepe what so euer they commaund you to doo and kepe Mark the vvord of keeping Marke that he bindeth the people to obeie the very Scribes for Successions sake and to obeye them in keeping and obseruing the former lawes and rites To keepe I saye Beware of that Bishop who not succeding but vsurping the Chaier of good men as M. Iewel doth hauing iustled him selfe into the Chaier of good S. Osmund and others mo in the Churche of Sarisburie doth yet commaund the people not to keepe thinges but to cast them away These nevv Bisshoppes vvil not the people to kepe their faith but to chaÌ„ge their faith There is no Bishop of this newe Religion that commaundeth the people to keepe their olde faith and law but alwaies he biddeth them to change it But Christe bad the people to doo that whiche the Pharisees commaunded them to keepe and not to folow their deedes The Pharisees killed Christe but by keeping their lawes and Orders they should neuer haue come thereto If euer place of holy Scripture made for any truth in the Gospel this place which M. Iewel bringeth against Succession maketh for it and so for it that it can neuer be auoided What Doctor euer wrote vpon the holy Scriptures who might not now be brought for a witnesse of this my assertion S. Augustine saith that Christe made the people secure concerning euil Rulers Ne propter illos doctrinae salutaris Cathedra descreretur August Epist 166. in qua coguntur etiam mali bona dicere Neque enim suae sunt quae dicunt sed Dei qui in cathedra Vnitatis doctrinam posuit veritatis Lest for their sakes the chaier of holesom Doctrine should be forsaken in the whiche yea wicked men are forced to saie that whiche is good For the thinges whiche they saie are not their owne but Gods who in
shal succede him that is your accursed addition but he saith non parcentes gregi which you haue left out Those rauening Wolues shal not spare the flocke but shal diuide the faith and scatter the flocke as you haue doone For where one Faith was you haue made two and where charitie was you haue set debate Now whereas S. Paule farther saith men speaking peruerse things shal spring out of them selues he saith not Act. 20. they shal spring by Succession That is your foule corruption of the holy texte He addeth also other wordes immediatly whiche you haue leaft out as vtterly betraying your foule Heresies It foloweth in the selfe same clause and sentence vt abducant discipulos post se There shal spring out of your selues men speaking peruerse thinges Act. 20. to leade away scholars after them Vt abducant to lead away Whence shal they lead them from the Apostles and from their Successours and from the flocke wherein they liued before Whither shal they lead them Post se after them selues That is to saie they shal not keepe the former Succession of Doctrine and order teaching as their Fathers haue donne but they shal departe from that Succession and shal leade and cari◅ others awaie with them and become peruerse Teachers in suche sorte that they shal haue Disciples of their owne who shal beare their name as Luther hath the Lutherans Zuinglius hath the Zuinglians Caluine hath the Caluinistes after him who goe away from their forefathers Doctrine and them selues set vp a new beleefe comming in Christes name and pretending his Gospel but yet not teaching his truth bicause thei leaue the Succession where only his truth was and is taught For it onely doth by open practise shewe and witnesse the true meaning of his worde vvho be the leaders avvay of the Flock 3. Reg. 12. This this M. Iewel is the Succession that we claime by Tu abducis you leade awaye the flocke from their auncient Pastours and shepeherds we tarie stil behinde in the old Succession of Peters Chaier Ieroboam went out from Moyses Chaier and caried ten tribes after him so did Arius and so did Luther so did Caluine so doo you The Prophetes taried behind with Moyses Chaier in so muche that good Simeon Anna Zacharias Elizabeth and our Ladie the Blessed Virgin Marie chose rather to dwel in Gods Church with the vnclean scribes and Pharisees then to goe out ofter the Samaritans and to seeke a cleaner Congregation either in the mount Garizim or in Egipte in the Scismatical Temple of Onias Euen so doo we abyde stil in the olde Church neither are we greatly moued with your mockes and scoffes when ye cal it the Mumpsimus Churche Yea we abide contented with the olde translation of the Bible with the olde Portuises and Masse bookes yea perhappes also emong some Scribes and Pharisees But yet there by Goddes grace we wil looke for our Lords glorious comming who commended our forefathers to the special charge of Peter Ioan. 21. and therein vs to his Successours We are within the Fold ye without we are Sheepe ye are Goates we keepe in al that we can ye drawe away and pul out al that ye can we sprang not out of you but ye out of vs. If S. Paule had spoken of his Successours in that place he would not haue said Vt abducant to leade away scholars For when some be leadde away some others tarie behind Now the Successour if he abide not behinde he is no Successour Nestorius a skatterer of the flock but a leader away In so muche that Nestorius being Bishop of Constantinople yet when he taught otherwise of Christes Person then his Predecessours had donne he was then no Successour of Alexander Paulus and S. Chrysostome because he disalowed those his Predecessours but he was a scatterer of the flocke and a leader away of Scholars after him selfe and not after his Predecessours Thinke you that any true beleeuing man taketh you M. Iewel for one of the Successours of S. Augustine our Apostle M. Ievv no Successour of our Apostle S. Augustine who conuerted our English nation from Idolotrie to Christe Are you his Successour Why you lead men away from him and persuade in this your booke that he was not our true Apostle nor any true teacher of Gods worde but a cruel and blouddy man 1. Ioan. 2. and proud aboue measure Away Woolfe and deuoure thy Goates abroade thou camest from vs but thou wert not of vs for if thou hadst benne of vs thou hadst remained stil with vs. I exhorte al Christian menne to returne vnto the Succession of Peter and of al other faithful menne who abide in the same faith with him Iewel S. Hierome saith they be not alvvayes the children of holy men that by Succession haue the places of holy men Dist 40. Non est Harding Double holines There is a double holinesse one of life an other of state or office Concerning life it is true that many times euil men succede in the place of good And so meant your Author M. Ievv falsifieth S. Hierome Dist 40. Nō est facile as his owne wordes whiche in the same sentence you haue leafte out doo witnesse For thus he saith Non Sanctorum filij sunt qui tenent loca sanctorum sed qui exercent opera eorum They are not the children of the Saintes who holde the places of the Saintes but those who practise the workes of the Saintes In this sentence you haue leaste out the ende and haue caste in of your owne the worde alwayes and these two wordes by Succession And when al is done the sentence is not S. Hieromes but Gratians owne added to the former woordes of S. Hierome Howbeit they are somewhat altered Hierom. epist ad Heliodorū For thus saith S. Hierome Non est facile stare loco Pauli tenere gradum Petri iam cum Christo regnantium It is not an easy thing to stande in the place of Paule and to holde the Degree of Peter now raigning with Christe of whiche ye can take no aduantage against Succession whereof we treat Holinesse of degree and office Ioan 1. But concerning holinesse of Degree state and office there is the same holinesse in the Successour which was in the Predecessour For it is Christe that baptizeth and that in like ministeries worketh by the euil man as wel as by the good so long as the Succession is not broken of and forsaken For if that be once done he that maketh the breache is not properly a Successour in truthe but a beginner of errour As for example Who wil say that Cranmer was the Successour of S. Thomas Cranmer no Sucessour of S. Thomas the blessed Martyr or of Bishop Warrham in the Chaier of Cantorburie I trowe he him selfe would not say it if he were a liue seing he succeded not in their Faith and Doctrine Iewel Pag. 127. Not vvithstanding the
stuffe in some of your Germaine gatherers or elles it was ministred to you by some of your Cōministers if not by your blind lawier whose help you haue bought with a pece of an Archdeaconrie For you beganne not I suppose to studie the Canonistes and the gloses of the Law before you occupied the place of a Bishop if then at the least you did But how soeuer that be your memory might haue ben better bestowed thē in keping in stoare such a toie The Canonistes meane that the Pope as being the highest iudge is not bound to the obseruation of any thing in the law whiche is only Ceremonial so that he may dispense with those maters when he seeth cause and may with his only worde promote a man to the authoritie of a Bishop the omission of any Ceremonie notwithstanding But they speake only of rites and Ceremonies such as I suppose you your selfe would not or should not sticke vpon when either necessitie or vniuersal profite should require a thing to be spedily donne As for any point necessary to the Sacrament of holy Orders the Pope may not omit in any wise Iewel Pag. 129. Panor de cōstitutiō translato And Abbate Panormitane moueth a doubte vvhether the Pope by the fulnesse of his povver may depriue al the Bishoppes of the vvorlde at one time But thus they say that care not greatly vvhat they say Harding When you had only said that Panormitane moued the doubte you conclude with thus they say as though he had said that in deede the Pope might depriue al the Bishoppes in the worlde at once Certainely the mouing of the doubt sheweth him not to say it For many doubtes be moued you know pardy not to the ende men should thinke that al may be donne whereof by learned men a question is moued but that they may the better carie away the answer So question is moued emong the Scholemen An Deus sit whether God be not that any man at al doubteth thereof but to see how the doubte might be resolued if any man were so mad as to moue it Once it is certaine that the Pope can not depriue al Bishoppes For although they be vnder him specially if they do amisse or nede any helpe yet they are as truly Bishops as he is and are the Successours of the Apostles who knowing the Primacie to belong vnto S. Peter did yet make Bishops by Gods ordinance where so euer they thought it expedient Aaron was the chiefe emong al the Priestes and Leuites yet he could not therfore depriue al the Leuites and Priestes And euen so your owne Panormitane whom you make to doubte concludeth with these wordes Quod si papa vellet c. Translato ex de Constitut non posset remouere omnes Episcopos cum repraesentent omnes Apostolos If the Pope would he could not remoue al Bishops for as muche as they represent al the Apostles Cal you this a doubting when he so plainely determineth against that for which you alleage his doubting Iewel Verely Nilus a greeke vvriter saith thus Nilus d◠primatu Rom. Pontificie The Bishop of Constantinople doth order the Bishop of Cesarea and Other Bishops vnder him But the Bishop of Rome doth neither Order the Bishop of Constantinople nor any other Metropolitane Harding It neither much skilleth what Nilus doth say Nilus a late vvriter and mainteiner of the Greekes Schisme whose authoritie is so litle worth being a late mainteiner of the Schisme of the Grecians and yet though his saying were true it skilleth also as litle bicause it speaketh of a matter of facte and not of power For he sayth not that the Bishop of Rome is not hable or hath not power to order some Metropolitane but only that he doth not so meaning that he vseth not so to doo And if the not doing proue any impotencie or vnablenes to doo it then it maie be said Christe is not hable to ordeine a Deacon bicause we read not that euer he did so by his owne mouth Actor 6. or handes For Deacons were ordeined by his Apostles after his Ascension But albeit the Pope vseth not to Order Metropolitanes with his owne handes yet Nilus I trow meant not but that he was of power to doo it or if he was so folish as to thinke so yet you M. Iewel should not in that behalfe beare the bable with him as who confesse that he was euer as great a Patriarke and much more auncient then the Bishop of Constantinople was so that the Bishop of Constantinople can not be able to doo that which the Pope also can not doo To be short you that can cal so many gloses to your remembrance could you not remember that as Liberatus Liberatus in breuiari◠ca. 21. recordeth Anthenius the Bishop of Constantinople being yet aliue but deposed for heresie Agapetus that good Bishop of Rome consecrated and ordered with his owne handes Mennas who professed the Catholike faith making him Bishop of Constantinople in stede of the other heretical Bishop Are you then so farre to seeke in your Logike as not to know that if the Bishop of Rome did lawfully once order the Bishop of Constantinople that stil he were of authoritie and power so to doo if nede were Iewel But hereof I haue spoken more at large in my former Replie to M. Harding Harding But thereof you are confuted more at large by M. Stapleton in his Returne of Vntruthes vpon you and yet could you dissemble the matter as though your fourth Article and namely that part whereof here you speake were not founde as ful of Vntruthes as of Allegations Iewel Pag. 129. Certainely S. Cyprian vvilleth that Sabinus being lavvfully elected Cyprian Lib. 1. Epist 4. and consecrate Bishop in Spaine should continevve Bishop stil yea although Cornelius being then Bishop of Rome vvould not confirme him Harding By this a man may know what a Dodger you are and whence your great bookes procede Verely from certaine heretical Notebookes made by some Grāmarians or Scholemasters of Germanie For alwaies your allegations and reportes come out after the same sorte If once they conteined an open lye being neuer so often repeated they shal stil conteine it and reason For they were alwayes written out of one lying fountaine In the Returne Artic. 4. Fol. 127. M. Stapleton had told you of this very matter before He shewed that your note booke is false It was not Pope Cornelius but Pope Steuen who would haue restored Basilides to his bishoprike against Sabinus who was newly elected in Spaine But the staye why Pope Steuens Decree stoode not was only for lacke of true information in Basilides appeale made to Rome Now reason and lawe sheweth that when a thing is not done only vpon a certaine cause that cause ceasing the thing should be right wel done Sabinus might continue Bishop not withstanding that Pope Steuen wrote against him onely bicause Basilides for whom the Pope wrote
Counters the Kinges Beanch and other prisons in London be hable to kepe men fast But if you speake of your owne Church surely you had Apostates and renegate priestes in it Aduersus LuciferiaÌ„ or you had no Church at al as out of S. Hierome I shewed before who saith no Priest no Church And verely no trew Church euer was there without an External and publike Sacrifice which it might offer to God to acknowlege that he is the beginning and ende of al grace and goodnes But where no external Priesthod is as you now beleue ther is none there is no external Sacrifice and coÌ„sequeÌ„tly no true Church And seing renegate priestes can not make a true Church nor their Sacrifice can be acceptable vnto God yea rather seing they are of the mind and belefe that it is not lawful to honour God with the external Sacrifice of Christes owne body and bloud leaft to vs for that intent it doth stil follow that although ye haue true Priestes which runne from vs yet haue ye neither true Sacrifice by them nor true Church Ievvel Pag. 131. Tâ—rtullian saith Nonne laici sacerdotes sumus scriptum est c. And vve being laye men are vve not priestes it is written In exhortatione ad CastitateÌ„ Christ hath made vs both a kingdome and priestes vnto God his father The authoritie of the Church and the honour by the assemblie or Councel of Order sanctified of God hath made a difference betwen the laye and the clergie whereas there is no assemblie of ecclesiastical Order the priest being there alone vvithout the companie of other priestes doth both minister the oblatioÌ„ and also baptize Yea and be there but three together and though they be laye men yet is there a Church For euery man liueth of his owne faith Harding Wonder not M. Iewel as you confesse that once you did at your misfortune and euil lucke in that by vs a thowsand faultes are sooner fownd in your bookes then you could wel without blushing if any shame were in you note two hundred in myne For who so euer writeth against the truth can not possibly bring one word which for maintenance of an vntruth may be altogether truly applied after the writers minde out of whome the same is alleged onlesse that writer were him selfe an Heretike or in that behalfe by better iudgement noted of some errour Therefore it is easier to find many thowsand Lyes in your bookes then any fewe in myne And as that hath ben shewed in many other examples heretofore so shal it now appeare most euidently in this which you bring out of Tertullian TertulliaÌ„ in exhort ad castitatem MoÌ„tanus and Tertullian coÌ„demned the secoÌ„d Mariages First the booke and worke that you allege is one of those which Tertullian wrote against the Churche after that he became an Heretike and was one of the disciples of Montanus For as Montanus did condemne the second Mariages so did his scholar Tertullian Who hauing corruptly interpreted many places of S. Paule commeth at the length to proue his heresie by conferring the olde Testament with the new Ecce in veteri lege c. Beholde saith he in the olde lawe I finde the licence of mariyng ofte to be inhibited It is enacted in the booke of Leuiticus Sacerdotes mei non plus nubent my Priestes shal not marrye any more But the fulnes of the law as in other pointes so in this was reserued to Christe alone VVhereupon it was more fully and more streightly prescribed that those ought bo be of one matrimonie who are chosen in the Priestly ordâ—r In so much that I my selfe remember certaine menne for hauing had two wiues to haue ben remoued from their place of Priesthod An obiection of TertulliaÌ„ against him selfe But thou wilt say Then is it lawful for other menne to marrie twise for so much as exception is made against them to wit against Priestes to whom it is not lauful to haue ben twise maried Hitherto Tertullian hath gon about by the example of the Priestes of the olde and new Testament to shew that Laye men also may not marrye but once For in the newe Testament S. Paule would haue them only chosen to Priesthod Tit. 1. The husband of one vvife who are or haue benne the husbandes of one wife that is to saye haue neither had two wiues at once nor haue married a widowe nor haue had two wiues one after an other For al this doth the Apostle meane and the auncient Fathers do so witnesse Now Tertullian saw euidently that there was a difference betwen Priestes and laye menne whereupon he made the former obiection to him selfe that the second mariages which only do staye a man from being Priest are absolutely lawful for him who wil be no Priest but wil remaine stil in the degree and state of laye men To the which obiection being to strong for Tertullian it behoued him so to answere as yet his heresie against the second mariages might be mainteined So that nowe M. Iewel bringeth forth his heretical answer made vnto a Catholikes argument Thus then Tertullian goeth forwarde Vani erimus si putauerimus quòd Sacerdotibus noÌ„ liceat laicis licere nonne laici Sacerdotes sumus We shal be deceiued or we shal be vaine men if we shal thinke that to be lawful for Laye menne whiche is not lawful for Priestes We that are Laye men are we not Priestes also And so he goeth forward with that which M. Iewel did allege for his purpose Double priesthod For wheras there is a double Priesthod one publike and external which is onely coÌ„mon to those that receiue power to consecrate Christes Body and Bloud at the Altare the other priuate and internal which is indifferently common to the Priestes and to laye men whereby they al receiue power in Baptisme to offer spiritual Sacrifices vnto God 1. Pet. 2. as S. Peter saith Tertullian would haue the argument to be good that as none are made publike and external Priestes whiche haue had two wiues so none who are internal priestes might haue two wiues But Tertullian is deceiued in his heretical argument as wel as M. Iewel is in alleging an heretical authoritie Whereupon S. Hierome saith Montanus TertulliaÌ„ enemie â—o sâ—coÌ„d mariages qui Nouati schisma sectaÌ„tur putant secunda matrimonia ab Ecclesiae communione prohibenda cùm Apostolus de Episcopis Praesbyteris hoc praecipiens vtique in caeteris relaxârit non quòd hortetur ad secunda matrimonia sed quòd necessitati carnis indulgeat Montanus and those who followe the schisme of Nouatus thinke that the second Mariages ought to be forbidden from the Communion of the Church whereas the Apostle geuing that commaundement vnto Bishoppes and priestes hath doubteles released it in other men Not that he exhorteth them to secoÌ„d mariages but bicuase he yeeldeth to the necessitie of the flesh So that S. Hierome reproueth
that there is no succession in doctrine Now I saie ronne ouer al the Bisshops of Rome and you can saie of neuer a one this man coÌ„ming into his Predecessours See did oppugne his doctrine or preached with the Churche of Romes contentation against that which was in vse before So that in Rome al thinges are euen at this day concerning faith as S. Peter leafte them For euery man hath agreed in outward Decree senteÌ„ce and profession with al the predecessours and successours Iewel Pag. 132. S. Bernard saith Quid prodest si canonicè eligantur In concil Remen non canonicè viuant VVhat auaileth it if they be chosen in order and liue out of order Harding It auaileth nothing to the euil liuer but yet it auaileth muche to him that obeieth the good and true doctrine of the euil teacher Iewel So saith S. Augustine Ipsum characterem multi lupi Cont. Donatist lib. 6. 1. q. 3. vocantur caâ—es Character vvhat it signifieth in the Sacraments lupis imprimunt The outvvarde marke or right of a bisshop many geue to vvolues and be vvolues them selues Harding By Character is not meant an outward marke but rather an inwarde marke and print which through the receiuing of certaine Sacramentes is imprinted in the soules of them who receiue them of whiche sorte are Baptisme Confirmation and holy Orders And those sacramentes being once receiued caÌ„ not be repeated or be againe receiued of the same person For the Sacrament of Christes body and bloud although it be an outward signe yet it leaueth not any Character or suche inward print in the soule as may be no more repeated But letting that errour passe of the true interpretation of this worde Character I graunt that Heretikes may baptize heretikes euen without the Churche and the Baptisme shal stand although it be vnlawfully ministred What maketh that against the Suceession of Bishops It rather proueth that seing the Sacramentes may be ministred if not to saluation of them that are of discretion yet truly and really without the true Churche there must be an other rule taken to know the true Church by besides the administration of Sacramentes And that true and certaine rule is the perpetual Succession of the See Apostolike Iewel Pag. 132. Therefore the auncient father Irenaus geueth vs this good counsel Eis qui sunt in Ecclesia presbyteris obedire oportet Iren. lib. 4. ca. 43. qui successionem habent ab Apostolis qui cum episcopatus successione charisma veritatis certum secundùm beneplacitum patris acceperunt It becommeth vs to obey those Priestes in the Churche vvhich haue their succession from the Apostles and together vvith the Succession of their bishoprikes according to the good vvil of God the Father haue receiued the vndoubted gifte of the truthe Harding Al this maketh against you M. Iewel For seing you can shew no such Priestes hauing their Succession from the Apostles and hauing receiued the vndoubted gifte of the truth whom ye doo obeye it is certaine that ye haue not the gifte of the truthe among you On the other side seing we haue Priestes that is to say Bishoppes of Rome who are also Priestes which haue their SuccessioÌ„ from the chiefe and most glorious Apostles Peter and Paule and seing such Priestes and Bishops keeping stil the same faith and doctrine from man to man haue receiued the vndoubted gifte of the truth according to the good wil of God the Father doubtelesse the vndoubted marke of the truth is with vs only and not with you at al who haue no Succession at al of any Priestes and much lesse of any suche Priestes that succede lineally from the Apostles them selues Iewel 132. S. Cyprian being likevvise charged for dissenting from his predecessours Lib. 2. epist 3. ansvvereth thus Si quis de antecessoribus meis c. If any of my predecessours haue not obserued and kepte the same that our Lorde hath taught vs both by his example and also by his coÌ„maundement his simplicitie may be pardoned but we if we doo the like can hope for no pardon being nowe admonished and instructed of our Lorde Harding Cough vp man it wil choke you Phy. vvhat a fowle corruption is this Lib. 2. epist 3. if you let it tarry within your throte Here is but halfe the bone there is yet in S. Cyprian no ful point it foloweth in the same sentence Vt calicem Dominicum vino mixtum secundùm quod Dominus obtulit offeramus We can hope for no pardon who are now admonished and instructed of our Lorde that we should offer our Lordes chalice mixed with wine accordingly as our Lorde offered the same Either M. Iewel tooke this saying of S. Cyprian vpon the Germaine credite as he found it noted in their bookes and then his false brethren deceiued him or els he wrote it out of S. Cyprian himselfe and then his studie and wil was to deceiue vs. He would ful gladly haue geuen vs an authoritie that we might forsake the example of our Predecessours but he was loth we should see the thing wherewith the authoritie was exemplified For if at any time he say al he is sure to speake against him selfe and no wonder because he speaketh against the truth and euerie good saying euermore agreeth with the trtuh First he corrupteth S. Cyprian in putting in meis for nostra my predecessours in stede of our predecessours For S. Cyprian speaketh not of his owne Succession but of what soeuer Priest or Bishoppe that liued before his time Againe S. Cyprian spake not of any such custome as had ben generally vsed of al Bishops for then it had ben of ful authoritie but of that which some one man vsed priuatly and without keeping the lawe of Succession And therefore S. Cyprian said Si quis if any man Thirdly the thing he spake of was that some were said to offer water alone in our Lordes supper and not wine withal Now saith he if any before our time haue vsed to offer water and not wine mingled with water wel he may be pardoned by our Lordes mercie but we that are admonished and instructed to offer our Lordes chalice mingled with wine that is to say consisting not of water alone but of water and wine mingled together we caÌ„ not be pardoned except we mingle water with wine and so do offer our Lordes Chalice as he him selfe did offer it Nowe applie this geare Christian Reader to our new brethrens deedes Do they offer our Lordes Chalice at al Or do they graunt that our Lord in his Supper offered it Do they mingle water with wine at the time of consecrating the mysteries If they do neither of both what folie yea what madnesse was it for M. Iewel to bring foorth these wordes of S. Cyprian thereby to accuse him selfe and his owne Communion as not obseruing that whiche our Lorde commaunded to be obâ—â—rued It is a worlde to see how these men applye the witnesses of
is that M. Ievvel perfourmeth in this mater of Priestes and Votaries marriages Now commeth me M. Iewel in and allegeth Doctours as thicke as haile olde and newe knowen and vnknowen allowed and disallowed Schoolemen and Summistes vea the very marginal Annotations vpon the Glose of Gratian are haled in to helpe at a pintche and yet al helpeth not Of his owne in manner he saith nothing but thus Origen saith Tertullian saith suche a one saith and suche an other saith and he saith and againe he saith c. Then he laith downe their Latine be it true be it false and putteth a translation vnto it suche as becommeth shifters to vse in a false matter and thus furnisheth out a great booke that the worlde may thinke he is a great Clerke Were al that he allegeth to the purpose then were it somewhat yet were it no great commendation to make bookes onely out of Notebookes already made and gathered to his handes First to declare his order keeping him selfe a luffe of M Iewels order in his treatie of this pointe and his tvvo principles and comming nothing neare the point wherein my Confutation consisteth he bringeth the holy Fathers into suspicion of not dealing vprightly and indifferently herein bearing the Reader in hande they haue swarued from truth either in the auauncing of Virginitie or els in the disgracing of lawful Matrimonie To make proufe of this he allegeth no smal number of sentences out of certaine Fathers in whiche not being thoroughly examined they seeme to speake hardly of Marriage specially of the second Mariage For this point his Doctours be these Tertullian in Exhortatione ad Castitatem the author of the vnperfite worke vpon S. Matthew whom he calleth Chrysostom whereas it is wel knowen not to be his as that whiche conteineth sundry heinous heresies S. Hierome writing against Iouinian Heluidius and to Gerontia Athenagoras in Apologia pro Christianis Nazianzen in dictum Euangelij Cùm perfecisset Iesus c. Origen in Lucam Homilia 17. for which his cotation hath Homil. 19. Nexte he reckeneth vp so many menne as he hath read of that being Married were afterwardes made Bisshops Of whom he saith that they vsed Mariage them selues in their owne personnes which is more then he is liable to proue if by vse of Marriage he meane the carnal copulation M. Iewels tvvo Principles These two that is to say the Fathers disgracing of Matrimonie and their hauing of wiues them selues he calleth by the name of his two Principles whiche being laid he maketh his stoute vaunte that he is the better hable to consider the substance of my reasons for so he saith and there at length he addresseth him selfe to shape an Answere to the parte of my Confutation aboue sette out Now to say somewhat to his Principles before I come to his Answer were it true that certaine Fathers speaking of Matrimonie vsed immoderate and extraordinarie speaches for so he termeth them Againe that many of them had ben married before they came to be Bishops what perteineth that to the defence of the marriage of Votaries and Priestes whiche was the point presently treated of What wil he make this fonde and childish Argument Certaine Fathers spake ouer vehemētly concerning Matrimonie Item some of them were called to the dignitie of Bishops from the state of married menne Ergo Priestes Monkes Friers and Nonnes who haue vowed Chastitie may lawfully marrie wiues and take husbandes Truly either this is his reason or els hitherto he hath no reason at al. And of what smal substance this reason is the veriest Cobblers of al their Ministers if they can reade any English besides their communion booke may easily perceiue Touching the Fathers speaches in reproufe of Matrimonie one answer M. Iewel Ansvver to M. Ievvels doctours in manner may serue to refute al that you would inferre of their sayinges Onely I excepte Tertullian who being fallen into the fowle Heresie of Montanus in his booke intituled Exhortatio ad castitatem wrote otherwise of Marriage specially in that he condemned second marriage then the Catholique Church holdeth or the trueth beareth And S. Hierome witnesseth as Beatus Rhenanus noteth that booke to haue ben written against the Churche Now we thinke not our selues bounde to defende what so euer they say whom the Churche condemneth for Heretiques As for Origen likewise you knowe of how litle credite he is in regard of sundry great errours albeit touching the case of the second and third Mariage The Fathers cal immoderate luste an euil thing for vvhiche they be thought of some vnlearned to reproue marriage De peccato originali contra Pelag. Coelestiū lib. 2. c. 37 Lib 1. de Nuptiu et Concupiscent c. 22 speaking where of you allege him he may better be defended then Tertullian may As concerning the other Fathers by you alleged the thing for which they seeme sometimes to speake of Matrimonie not fauorably is the immoderate concupiscence or luste now after sinne by our first parentes committed which is of the holy Fathers reported to be malum asmuch to say an euil thing and to procede not of God but of sinne without which euil thing the thing that is good in Matrimonie that is to say generation can not be perfourmed This besides other Fathers S. Augustine calleth oftentimes malum an euil thing as carnalis concupiscentiae malum the euil of fleshly luste and malum libidinis the euil thing of carnal pleasure c. He saith that natural shamefastnesse sheweth it so to be by whiche it commeth to passe that although married personnes glorie in Children yet when they attend vpon the worke of begeting Children they choose them selues secrete places and wil al witnesses to be out of their waie thereby confessing the shamefastnesse it selfe of Nature And this muche our first Parentes confessed after they had sinned Gen. 3. by that they were ashamed and coouered their shamely partes with Figge tree leaues as the Scripture plainely declareth Neither proceedeth this euil thing of Marriage but of sinne August in Psal 70. and it is the paine of sinne In married personnes it is euil but no sinne malum poenae not malum culpae as the Scholastical Diuines cal it And this is the meaning of that saying of the authour that wrote the vnperfite worke vppon S. Matthew Opere imperfecto in Matth. Hom. 1. sub finem whome you wil needes to be S. Chrysostome The saying is this Haec ipsa Coniunctio Maritalis malum est ante Deum Non dico Peccatum sed malum This very wedlocke Coniunction it selfe is an euil thing before God I saie not it is Sinne but I saie it is an euil thing In translating whiche woordes you doo very falsly demeane your selfe and beguyle your vnlearned Reader For in that place the authour meaneth not by Coniunctio Matrialis the Copulation of Matrimonie as you translate it as though he said VVhat is that vvhich is of the
to marrie a wife or no here I dispute not I confesse the Single state of the Clergie not to be Iuris Diuini expressely but Iuris Ecclesiastici positiui And to say that the Pope may in no case at al dispense with a Priest of the West Churche or with a religious person to marrie it is against the Diuines against the Canonistes and against the authoritie Raymeriâ— made kiÌ„g of AragoÌ„ of a MoÌ„ke and married by dispensation See the historie of Franciscus Tarapha which the Churche of Rome hath in some cases vsed de facto as they speake as it is knoweÌ„ by the example of Raymeris the king of Aragon in Spaine with whom about the yere of our Lorde 1160. the Pope dispensed yea he compelled him as we reade to geue ouer the Profession of his Religion and to marrie whiche is more then to dispense with a secular Priest for sauing of Christian bloud and for the necessary disposition of that kingdom The like example happened in the kingdome of Pole Casimirus the onely that remained a liue of the kinges bloud Munster Cosmographiae lib. 3. in Schlesia lib. 4. in Polonia Mart. Cromerus being a Moonke and a Deacon by sute of the Nobles of that realme Dispensation of the Pope obteined was taken out of his monasterie of the Order of Cisterce made Kinge of Pole and married But suche a singular case maketh no common rule Againe where a thing is not done but by special dispensation the dispensation it selfe argueth the same of it selfe that is to say considered without dispensation to be vnlawful Therefore my Assertion that no man may marrie after holy Orders receiued and that such Marriage was neuer accompted lawful in the Catholique Churche standeth true as before Iewel Athanasius saith Athanas ad Dracontium Multi quoque ex Episcopis matrimonia non inierunt Monachi contrà Parentes liberorum facti sunt Many of the Bisshoppes he saith not al but many haue not married By vvhiche vvoordes he geueth vs to vnderstande that some haue married contrarievvise Monkes haue becomme fathers of Children Harding This testimonie is bodged with your forged Parentheses Whereby you signifie that of it selfe and without addition of your owne wordes it helpeth you litle Al standeth vpon trial of the translation If you could haue alleged S. Athanasius owne wordes as he wrote in Greeke a right answere might soone be made The translatour litle thinking of their sleightes that be Proctours for the Marriages of Votaries had rather hauing respect to the finenesse of the Latine so to turne it then otherwise If the place were thus latined Multi ex Episcopis matrimonia non inierant or non habuerunt Monachi contrà parentes liberoruÌ„ extiterunt whereby is signified that many Bishops had neuer contracted Marriages and that some Monkes had ben fathers of children if the place had thus benne turned as I suppose the Greeke hath it would haue serued you to no purpose For I graunt you that some bishops haue had wiues but before they were made Bishops as Spiridion S. Gregorie Nazianzenes father and Gregorie of Nyssa S. Basils brother and that some Monkes were fathers of children whiche they begote in lawful wedlocke before they entred into that profession and order of life Albeit if we allowed you this translation for good and true according to the Greeke yet of these woordes you can not conclude that by iudgement of S. Athanasius the Marriages of bishops are accompted lawful by the circuÌ„stance of the place in that Epistle to Dracontius S. Athanasius may seeme to speake those wordes in dispraise of certaine Bishops and Monkes and not at al in their commendation and so you ought not to allege it for an allowed example But hereof we shal be more assured if they of Basile wil sette foorth that Fathers workes in Greeke Iewel Pag. 176. Cassiodorus vvriteth thus Cassio li. 6. cap. 14 In illo tempore ferunt Martyrio vitam finisse Eupsychium Caesariensem Episcopum ducta nuper vxore dum adhuc quasi sponsus esse videretur At that time they say Eupsychius the Bishop of Caesaria died in Martyrdom hauing married a vvise a litle before being as yet in manner a nevv married man Harding A man would thinke if this wil not serue the turne that nothing wil serue A blessed man Eupsychius bishop of Caesaria a holy Martyr married to a wise but a litle before his Martyrdome The writer of the Storie Cassiodorus a noble man and graue Senator of Rome a man of good credite What can a man desire more But phy vpoÌ„ such shamelesse falsifiers O lamentable state A falshod in excusable and in tollerable of M. Ievv where the people of God be coÌ„pelled to heare such false Prophetes What wil he feare to speake in pulpite where he is sure no man shal control him that is not ashamed thus to write in bookes openly published vnto the world which he knewe should not escape the examination of his Aduersaries The truth is good Reader Neither Cassiodorus wrote thus nor Eupsychius was euer Bishop of Caesaria nor of any other place nor so much as a Priest Deacon or Subdeacon The writer of the Storie which we haue of this blessed Martyr Eupsychius is Sozomenus the Greeke Who with the Ecclesiastical Storie of Socrates and Theodoritus was translated into Latine by one Epiphanius Scholasticus out of whiche three Cassiodorus gathered the AbridgemeÌ„t that we haue vnder the name of the Tripartite historie Histor Tripartit lib. 6. c. 14 The place truly reported hath these wordes In illo tempore ferunt vitam finisse Martyrio Basilium Ecclesiae Ancyranae Presbyterum Eupsychium Caesariensem Cappadociae ducta nuper vxore cùm adhuc quasi Sponsus esse videretur They say that at that time Basiliê° a Priest of the Church of Ancyra ended his life in Martyrdom Also Eupsychius the Caesarian of Cappadocia hauing married a wife a litle before and when as yet he seemed to be but a new married man Here is no mencion made that Eupsychius was the bishop of Caesaria The storie as we haue it in Latine of Epiphanius turning calleth him only Eupsychium Caesariensem Cappadociae that is to say Eupsychius a maÌ„ of Caesaria that is in Cappadocia whiche is added to signifie of whiche Caesaria he was for that there was an other famous Citie of that name in Palestina an other likewise in Mauritania and others moe in other countries Sozomenus him selfe who is the authour of the Storie addeth a worde more signifying of what estate and condition he was whereby the opinion of his being the Bishoppe of Caesaria is quite taken awaye For thus he reporteth of him in the Greeke Sozomen lib. 5. c. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. EupsychiuÌ„ Caesariensem Cappadociae PatriciuÌ„ asmuch to say Eupsychius of Caesaria in Cappadocia a nobleman or one of the Lordes of the Citie Thus is Eupsychius whom M. Iewel hath made a Bishop as much as
of God Traditions c. The second Chapter Ievvel Pag. 193. In prooem in prouer Salomon Touching the booke of the Machabees vve saie nothing but that vve finde in S. Hierome S. Augustine and they holy fathers S. Hierom saith the Church receiueth them not emong the Canonical allovved scriptures Harding The bookes of the Machabees canonical emonge the faithful S. Hierome speaketh of such Canonical Scriptures of the olde Testament as the very Iewes allowed for Canonical Such in deede the bookes of the Machabees are not But why haue you not alleged S. Augustines wordes as wel as S. Hieromes Certainely bicause they condemne you For if yee said al that of the bookes of the Machabees which S. Augustine saith you would allowe them for Canonical Scriptures amonge faithful Christians August de De Ciuitat Dei lib. 18. ca. â—6 He saith Machabaeorum libros non Iudaei sed Ecclesia pro Canonicis habet As for the bookes of the Machabees not the Iewes but the Church accoÌ„pteth them for Canonical Hereunto I maiâ— adde but M. Iewel and his Companions accompte not the bookes of the Machabees for Canonical 〈◊〉 theâ—â—in they are of the Iewes Synagog and not of the Church of Christ Now see good Reader â–ª 〈…〉 be made when he said as thou findest noted in the mâ—rgeâ— of his booke Pag. 191. that he would denie no more then S. Austine S. Hierom and other Fathers haue â—enied If you say ye deny not the bookes of the Machabees â–ª 〈◊〉 â—eproue you praying for the dead which is so sufficiâ—â—â—y proued by those bookes Soothly if you allow the one you must allow the other Ievvel Pag. 193. S. Iames epistle Eusebius saith S. Iames Epistle vvas vvritten by some other and not by S. Iames VVe must vnderstand saith Eusebius that it is a bastard epistle Harding You haue abused Eusebius For he leaueth not there but goeth forward shewing what he ment by his word li. 2. c. 23. li. 2. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche you turne is a bastard But Ruffinus more ciuilly translated it à noÌ„nullis non recipitur The epistle is not receiued of some men And Eusebius him selfe addeth Nos tameÌ„ scinius etiaÌ„ istas cuÌ„ caeteris publicè aplerisque fuisse Ecclesiis receptas Yet we know that S. Iames and S. Iudes Epistles with the rest haue ben publikely receiued of most Churches wherby we learne that Eusebius meaÌ„t by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asmuch to say as it is accompted of some men not to be S. Iames owne Touching his owne iudgement he sheweth him selfe to be of the opinion that it is S. Iames epistle Of some he coÌ„fesseth by those wordes that it was doubted of Therfore you haue reported Eusebius vntruly making him to pronounce negatiuely of the epistle which directly he hath not don Iewel S. Hierome saith It is said that the Epistle of S. Iames vvas set forth by some other man vnder his name Hiero. iâ— catalogâ— Harding I graunte But S. Hierom had said before those wordes which you allege Vnam tantum scripsit Epistolam quae de septem Catholicis est He wrote onely one epistle which is one of the seuen Canonical Epistles Hiero. iâ— catalogâ— Ecclesi script Againe after the wordes by you alleged it followeth that the said epistle in processe of time hath obteined authoritie Ievvel 194. VVe Lutherans and Zuinglians agree throughly together in the vvhole substance of the Religion of Christe Harding I perceiue the Sacrament of Christes body and bloud is no substantial point with you and yet he that receiueth it vnworthily 1. Cor. 11. receiueth his damnation And he can not receiue it worthily who beleeueth amisse of it But either the Lutherans or the Zuinglians or bothe beleeue amisse thereof bicause in that behalfe they â—eache cleane contrary doctrine Therefore either both as the truth is or one of those two sectes as them selues must confesse receiueth alwaies vnworthily and consequently they must confesse that one of the two sectes is vtterly damned without any hope of saluation And certainely the Zuinglians as also the Caluinistes are the worse bicause they beleeue Goddes word lesse in some degree then Luther taught and go further from the literal sense of his Gospel 1. Timo. 3. and from the beleefe of the Church which is the piller of truthe Iewel 194. The Church is not God nor is able of her selfe to make or alter any article of the faith Harding Esai 59. Ioan. 14. But she is the spouse of God and to her he hath promised both his wordes and his spirite to remaine with her for euer And therefore she is the chiefe witnes of al the articles of the faith Wherefore seing you hearâ— not her witnesse you ought to be vnto vs as an Heathen Matt. 18. and a Publican Iewel Isai 8. Esaie saith to the lavv rather and to the testimonie If they ansvver not according to this vvorde they shal haue no Morning light Harding Iere. 31. Hebre. 8. This lawe is written also in our hartes as Ieremie and S. Paul doo witnesse And the successours of the Apostles geue also a testimonie of Christe no lesse Ioan. 15. then Christe said the Apostles should doo Therefore the lawe and testimonie whereunto Esaie calleth is as wel that which is written in faithful mennes hartes and which is witnessed in the Church as that which is written in the olde and new Testament Iewel Pag. 194. M. Harding saith further If quietnesse of Conscience comme of the vvorde of God onely then had Abel no more quietnesse of conscience then vvicked restlesse Cain c. VVho vvould thinke that M. Harding bearing suche a countenance of Diuinitie vvould thus goe about to deceiue him false vvith a pointe of Sophistrie Harding Who would thinke that M. Iewel being pressed with a point whereunto he is not hable to make answere would not thus go about to deceiue his vnlearned Reader with a point of Sophistrie I praie thee reader take the paines to peruse what the Apologie saith what I haue said in my CoÌ„futation and what M. Iewel bringeth in the Defence touching this matter I desire no more but that thou read it and then iudge as thou seest cause It is an easy matter for M. Iewel when he hath made me to speake what he listeth to frame an answere accordingly But I must alwaies warne the reader not to beleue M. Iewel when so euer he reporteth either my wordes or any other mannes M. Ievv shifteth him selfe from Scripture to Goddes vvorde but to repaire to the Original Fot seldom is he founde cleere of the crime of falsifying And here he entwiteth me of Sophistrie wheras in deede he vseth the grossest sleight of Sophistrie him selfe He conueigheth him selfe from the Canonical Scriptures to Goddes worde Now I spake of the Scriptures and he answereth of Goddes worde Defence pag 191. Whereas it is said in the Apologie that
But you misse M. Iewel What soeuer God commaundeth but for a time it is his worde And whatsoeuer his ministers do commaunde as profitable to the Church for the present tyme it is Gods word as him selfe said Luke 10. He that heareth you heareth me He that despiseth you despiseth me How be it S. Basil speaketh not altogether as you reporte He maketh not al Traditions equal with Gods worde simply and in al respectes he speaketh of three thinges of Doctrines written and doctrines vnwritte and of customes for which we haue no scripture Of the vnwritten doctrines it is that he speaketh not of customes that they haue equal force with the written doctrines ad pietatem to traine vs to godlinesse As touching vnwritten customes many thinke your example false For we were neuer forbidden to kneele at al vpon the Sonnedaie but at our Lordes prayer whiles it is said at Masse time as some interprete it At which time al the Popes Chappel to this daie vseth to stand vp and not to kneele Iewel Pag. 195. The reste of S. Basiles traditions stand in hallovving of vvater and blessing of oile c. Harding Those Traditions which belong to Sacramentes as that of the blessing of the oile doth maie neuer be changed Those that are mere ceremonial maie be abrogated by custom as the thrife dipping of the childe or of any other that is to be baptized and such others the like which neither S. Basile nor we euer made equal with Goddes expresse worde Iewel Pag. 196. S. Paule saying holde the Traditions which yee haue receiued 2. Thess 2. either by epistle or by worde calleth them traditions although thei vvere conteined in his epistles and deliuered to them by vvriting Harding And also though they were not deliuered by writing You leaue out halfe For he saith by writing or per sermonem that is to saie by speache The writing contemed wordes ergo the speache which differeth from writing were wordes without writing Iewel Pag. 196. VVhereas S. Paule vvil haue his ovvne thinges to be kepte Hieron in 2. Thes 2. he vvil haue no straunge thinges thereto to be added Harding We adde no strange thinges but beleeue that S. Paule preached and deliuered the Sacrifice of the Masse vnto the faithful people so plainly in practise and wordes that the writing was not hable to shew his minde so fully in that behalfe And by Tradition we haue as wel that which he taught by practise as that which he preached whether he wrote it or no. Iewel Pag. 197. S. Paule by the vvord Traditions meant not Ceremonies or certaine secrete vnknovven Verities â— Cor. 15. but the substance of the Gospel I haue deliuered vnto you that Christ died for our sinnes saieth he Harding M. Ievvels Secret vnknovven verities He meant not only Ceremonies I graunt And as for secrete vnknowen verities we haue no suche excepte you are so mad as to cal praying for the dead a secrete vnknowen veritie which hath euen benne knowen to al menne yea wemen and children in the Church of God And that custome of praying for the dead S. Paule did teach as wel as al other the Apostles as Tradition telleth vs Homil. 69. Ad populuÌ„ AntiocheÌ„ witnessed also by S. Chrysostom So that as the whole Gospel commeth vnto vs by Tradition so doth Masse Dirige Holy water Lenten fast and others Iewel Pag. 197. Epist â—6 S. Augustine findeth is not appointed by Christ or the Apostles vvhat daies vve ought to fast Harding Lenten fast is not founde in the Apostles vvritinges but in the Apostolike Traditions Aug. in epist 86. You kepe your kinde in alleging thinges out of their kinde S. Augustine there speaketh of that which is to be founde in the writinges of the Apostles For thus it went before In Apostolicis literis in the Apostolike writinges There he findeth not the Lenten fast But he findeth it in the Apostolike TraditioÌ„s saying in the very same epistle In his rebus de quibus nihil certâ— statuit scriptura diuina mos populi Dei vel instituta maioruÌ„ prolege â—edendasunt Looke in what thinges the holy Scripture hath determined nothing of certaintie the custome of the people of God oâ— the ordinauÌ„ces of the Forfathers Custom is a lavve are to be kept as a lawe Marke that the custom of Gods people must be â—olden for a law prolege for a law M. Iewel It is the epistle alleged by you that saith TraditioÌ„s and customes must be kept for a law And his owne wordes another where are Vt quadraginta illi dies ante Pascha obseruetur Augustin epist 118. Ecclesiae consuetudo roborauit That the fortie daies before Easter should be kepte the custome of the Church hath confirmed and strengthened it And generally he saith Quae non scripta sed tradita custodimus quae quidem toto terrarum orbe obseruantur dantur intelligi vel ab ipsis Apostolis vel plenarijs Concilijs commendata atque statuta retineri Looke what thinges we kepe not being written but deliuered by tradition which are obserued al the worlde ouer thereof intelligence is geuen vs that they be kepte in vre as thinges coÌ„mended vnto vs and ordeined either by the Apostles them selues or by the General Councelles Nowe seing the Faste of the fortie dayes was and is generally kepte in the Churche and yet not firste commaunded by any general Councel it remaineth according to S. Augustines rule that it was instituted of the Apostles And S. Hierome by name saith it came from the Apostles In fidei regula discrepamus We differ in the rule of faith from the Montanistes For they denie three persons confounding them into one They accompt the second Marriages as il as Aduoutrie and make three Lenten fastes Nos vnam Quadragesimam secundùm traditionem Apostolorum toto anno tempore nobis congruo ieiunamus We faste at a time conuenient one Lent in the whole yere according to the Traditions of the Apostles Iewel 199. M. Harding saith Persona Ingenitus Homousion are not founde in the scriptures but the sense and meaning is found there Harding So is the sense and meaning of Masse of transubstantiation and of praying to Saintes founde there Iewel Pag. 200. Gennadius saith the perpetual Virginitie of our Ladie is proued sufficiently by scriptures In catalogo Harding Gennadiin catal in Heluid This is a lowde lie Trie it out who wil Gennadius saith not so but only that S. Hieromes booke which he wrote against Heluidius affirming that our Ladie bare children after she had borne Christ was sufficiently fournished with * Documentes testimonies of the Scriptures For although it be not expressely written that she was a perpetual Virgin yet the faith thereof is most agreable to the Scriptures and most certaine in Tradition But were not the Tradition so strong the Scriptures certainely might be doubtful ynough in that behalfe Iewel Pag. 200. Of God and
the very last man had drunke of that cup once filled and once coÌ„secrated for to that end this word al doth serue And that may wel appeare by S. Luke Luc. 22. who geueth vs Christes wordes in this wise Accipite diuidite inter vos Take yee and diuide it betwen you Which wordes S. Augustine saith were spoken of the Cup of the newe Testament Augustin de consensu EuangelistaruÌ„ lib. 3. c. 1. Enim Matt. 26. Drinke ye al of this in vvhat sâ—â—se vvas it spokeÌ„ Marc. 14. Diuide this Cup betwen you and drinke yee al of this doth make al one sense and that may more plainely appeare by the word enim for which doth follow in Christes saying Drinke ye al of this for this is my Bloud As if he said were not this my bloud eche of you might drinke vp the whole cup if occasion of thirst so required But now it is geuen not to quench bodily thirst but to nourish the Soule Therefore drinke ye so that al may drinke of this one Cup. Et biberunt ex illo omnes And al they dranke of it Thus we see by the Circumstance of the place that the worde al doth nothing elles but warne them of the Mysterie present in the Cup whereof we may not inferre that al which at any time doo communicate in one Churche must needes drinke of one Chalice as the Apostles did as neither that there muste be stil twelue to drinke of euery Cup. For that was a Circumstance so vsed in Christes Supper as we can make no lawe thereof The true lawe to directe vs in that behalfe was committed to the Apostles who taught the Churche that alwayes at the Consecration it was needeful for bothe kindes to be offered and receiued as wel that the being of Christes Soule aparte from his Body at his death might be signified as also that the publike Minister might wholy represent by his outwarde action that here is al foode necessary for mannes comforte whether it be meate or drinke that he needeth As for the reste it shoulde be al one whether they that communicated receiued one or bothe kindes bicause the whole Body Bloude Soule and Godheade of Christe is fully present in either kinde Concerning that S. Chrysostome and Theophylactâ— haue said as wel of the cup as of the bread Doo this in my remembrance it meaneth that as wel when we consecrate the Body as when we consecrate the Bloud or when we receiue either of them bothe the end of our doing must be the memorie of Christes death Whereas Paschasius addeth expressely that the Ministers must as wel drinke of the Cup as the reste of the faithfull you name vs not the place where we maye find it And therein you haue done more politikely then vprightly or plainely For in deede it maketh not for you Paschasius speaketh of the spiritual eatiÌ„g or drinking Paschasius ca. 15. Paschasius in that place disputeth of spiritual eating or drinking and saith that as wel the faithful people as the ministers muste drinke spiritually of this Cup. His wordes immediatly before are these Solus Christus est qui frangit hunc panem per manus ministrorum distribuit credentibus dicens accipite bibite ex hoc omnes tam ministri quà m reliqui credentes It is Christ alone that breaketh this bread and diuideth it by the handes of his ministers vnto the beleuers saying take ye and drinke ye al of this as wel ministers as also the other beleeuers this is the Cup of my Bloud Lo as wel the ministers as al others are bid to drinke of the bread or Cup indiffereÌ„tly to wit of Christ so that he speaketh no more of the Cup then of the bread but al in like wise of Christ alone For Paschasius saith ca. 15. that Christe brake the bread saing take yee and drink yee al of this this is the Cup of my bloud He then so mingleth the breaking of the bread with the drinking of the Cup that a man may wel perceiue that he rather spake of the thing it selfe conteined vnder those formes then of either kinde or forme by it selfe Iewel Pag. 230. M. Harding him selfe is forced to confesse by the reporte of Leo Sermone 4. De qua drages that the first knovven deuisers and authors of his Communion in one kinde vvere the olde heretikes called the Manichees Harding Where haue you any such word in al my booke M. Iewel I must beare with you for customes sake M. Ievvel forgeth vvordes vpon his Aduersarie For this is your accustomed manner to make me speake that which I neuer thought It is to be vnderstanded that before the time of Leo and in his time also the manner and custom was that the faithful people receiued either one or bothe kindes as their deuotion serued them By occasion of which custom The Manichees heresie denying Christes true flesh the Manichees also couered their pestilent heresie as they who beleued that Christ had no true flesh and consequently no true bloude but onely a phantastical or apparent body without real truth of flesh and bloud They then perceiuing that at the mysteries some Christians vsed to receiue one kind alone mingled them selues alwaies with them and wholy absteined from the Chalice Which thing when Pope Leo perceiued he gaue a watch worde thereof vnto the people saying Sermone 4. De qua dragesim Cùm ad tegendam infidelitatem suam nostris audeant interesse mysterijs ita in Sacramentorum communione se temperant vt interdum tutius lateant Ore indigno Christi corpus accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant Whereas they to hide and cloke their infidelitie be so bolde as to be present at our Mysteries they behaue them selues so in the receiuing of the Sacramentes that now and then they may lurke the more fafely They receiue with vnworthy mouthe the body of Christe but as for the bloud of our redemption they vtterly refuse to receiue it Now if these men came thus to the mysteries among the Christians to hide their heresie and infidelitie it is not to be thought that they alone receiued one kinde For then they had forthwith ben betraied But whereas other men receiued either the body or the bloud as occasion or deuotion required the Manichees euer receiued only the body of Christ and neuer the bloud and that with this false and heretical opinion that Christe had no true bloud Gelasius then being Pope not long after Leo willed al the Christians who before were at libertie to receiue bothe kindes that thereby al oportunitie and occasioÌ„ might be taken from the Manichees any more so to lurke and to cloke their impietie Now to declare this muche is not to confesse that the Manichees were the first deuisers of Communion vnder one kinde Wherfore you maie haue good leaue M. Iewel to take that spiteful Vntruthe to your selfe home againe
The Emperour Constantinus in his letters to the people of Nicomodia Theodorit li. 1. c. 19. speaking of the vvilful errours and heresies of Priestes and Bishoppes saith thus Illorum temeraria praesumptio mea hoc est ministri Christi manu coercebitur Their rashe attemptes shal be repressed by my hande that is to saie by the hande of Christes seruant August cōtra epist Parme. li. 1. cap. 7. So likevvise S. Augustine saith to the Donatistes An fortè de religione fas non est vt dicat Imperator vel quos miserit Imperator Cur ergo ad Imperatorem legati vestri venerant Is it not lavvful that the Emperour or the Emperours deputie shoulde pronounce in a case of Religion VVherefore then vvent your ovvne Ambassadours to the Emperour Harding If you had said M. Iewel that Constantinus in his epistle to the Nicomedians had threatned to pounishe Bishoppes and Priestes that were Arians that is cursed and abominable heretiques you had in some parte said the truthe But where you saie that he spake of the wilful errours and heresies of Priestes and Bishoppes and adde not Arian Priestes and Arian Bishoppes you conceele parte of the true Storie and declare your malicious hart against Priestes and Bishoppes But to leaue that cankred spite of yours to the iudgement of God why doo ye not report the Emperours wordes as they are in your authour Theodoritus M. Ievvels corruptiō Wil you neuer leaue this your accustomed vile corruption Theodoritus saith not as you reporte but thus Theodorit lib. 1. cap. 19. Quòd si quis audacter inconsultéque ad memoriam laudē pestium illarū exarserit illius statim audacia ministri Dei hoc est mea executione coercebitur If any man be inflamed boldely and incircumspectly at the remembrance and cōmendation of those wicked and pestilent heretiques his boldenes shal be repressed straightwaie by execution done by me that am the minister of God And these threatning wordes of the Emperour are to be referred to the people of Nicodemia for to them the epistle was directed And hauing tēporal iurisdiction as power of life and death ouer them he put that terrour into their hartes that they should be neither in loue nor in admiration of those accursed Bishoppes whom he had bannished for the Arian heresie Or if M. Iewel wil haue those wordes of the Emperour to be referred as wel to the Bishoppes and Priestes as to the laie people Let him vnderstand that as it is lawful for any Prince to pounish heretiques that are excommunicate by the Churche and deliuered to the secular power be they Bishoppes or priestes So it was lawful for Constantine to pounishe these wicked Arian Bishoppes excommunicated and accused by the. 318. Bishoppes in the Councel of Nice And as the prince that now as an executour of Iustice pounisheth heretikes by death is not for that cōsideration neither iudge in causes of heresie nor supreme gouernour of the Churche So Constantine at that time had no iurisdiction ouer Bishoppes in ecclesiastical causes albeit he bannished them and threatned them other pounishmēt if they fel in loue of those cursed Arians For the princes threatning of pounishment for heresie is no argument to build a superioritie in ecclesiastical causes As for the place whiche you bring out of S. Augustine you brought it before in your Replie to proue that Emperours might receiue Appeales in ecclesiastical causes Art 4. fol. 104. 105 106. And a sufficient answere was made vnto it in the Returne of Vntruthes vpon you Why conceele you that If you had ben studious of the truthe for Goddes sake you should haue yelded vnto it or if you had iudged it false haue confuted it and not let it passe in silence and now trouble the Reader with the same stuffe againe But peraduenture you wil saie that you neuer sawe that booke and therefore that you dissemble not the answer If it were credible that you would not see a booke written directely against you and one that toucheth you so neare this excuse were tolerable But seing it hath no colour of truthe there can be litle pretended to saue you from the gilte of dissimulation and hypocrisie in this case I answere you therefore as he did S. Augustine spake in that place against the stubborne Donatistes of whom Parmenianus was one whiche complained that the Emperour Constantine eos ad campum id est ad supplicium duci iussit commaunded them to be brought foorth into the fielde that is to pounishement And in reasoning against him he tooke aduantage of his owne doinges not as allowing the Appeale to the Emperour but as prouing him vnreasonable who for aduantage would appeale to the Emperour and when the Emperour had pronounced sentence against him would striue and repine at the sentence and saie that he being a temporal prince ought not to pounishe Bishoppes Like as if you M. Iewel hauing made the Queene supreme gouernour of your Churche should saie in case you were condemned of heresie or of Simonie by the Prince Her grace ought not to condemne me in these cases a Catholique that flattereth her not with that title would reason against you and saie No sir Is it not laweful for the Queene to condemne you in a case of heresie and Simonie Why then made you the Queene supreme gouernour of your Churche Euen so did S. Augustine reason against the Donatistes And bicause by their appeale to his Maiestie they had chosen him iudge in their cause and after said he could not condemne them S. Augustine vsed their owne weapon against them to cōuince their folie and said as you saie Is it not lawful that the Emperour or the Emperours deputie should pronounce in a case of Religion Wherefore then went your owne Ambassadours to the Emperour c. But as the Catholique reasoning in suche wise against you can not be said by that to allowe the Queenes supremacie So S. Augustine in this talke against the Donatistes can not be said to allowe the Emperours authoritie in condemning of Bishoppes and other ecclesiastical causes For he answering an other Donatiste that said Augustinus epist 162. Non debuit episcopus proconsulari iudicio purgari a Bishop ought not to make his purgation before a temporal magistrate said If he be worthy to be blamed whom the temporal iudge hath absolued whereas he him selfe did not require it how much more are they to be blamed whiche would haue a temporal prince to be iudge in their cause By this it appeareth that he thought that Princes could not be iudges ouer Bishoppes Ibidem Moreouer he reporteth that Constantine who appointed iudges to heare their cause did it à sanctis Antistitibus veniam petiturus as minding to aske pardon of the holy Bishoppes for his facte And the same Emperour seing their importunitie in repairing to him as iudge said Optatus li. 1. cōtra Parmen O rabida furoris audacia Sicut in causis
vnto a man without any formal writinges according to the Ciuil Lawes and is taken with intent and affection of marriage This woman the intent and affection maketh a wife but the lawe that is to saie the Ciuil lawe nameth her a Concubine Yea the Canons also doo name such a Woman a Concubine sometimes and not a wife vntil the Marriage be solemnized not that shee is a whoore but that with the reprocheful name of a Concubine as it were with a secrete rebuke suche personnes be driuen to solemnize and publish their marriage in the face of the Church Nowe let it be iudged by the Learned what you are worthy to haue for dissembling this much Gratian had alleged certaine Canons Dist 33. c. Laici c. Fin. wherein mention was made that they might continue in holy Orders and minister who before they were made Priestes had had Concubines In this sentence therefore that now I translated he expoundeth how the worde Concubine is to be taken in those Canons asmuche to faie for a wife taken priuately without publique Solemnization For saith he the Ciuil law taketh not for a wife but nameth a Concubine whiche is a baser and a more reprocheful name her which a man taketh and vseth for his wife without any solemne and publike instrument made concerning the dowrie and other matters accustomed to be agreed vpon betwen the man and wife And this with diuers other solemnities to take away occasion of strife 30. q. 5. c. ◠3. 4. and sinne was politikely ordeined by the Ciuil Lawe and Canon also But assoone as that writing was made and publique Solemnite perfourmed the children borne before were accompted lawfully borne and the Concubine to haue ben a wife from the beginning And this woman the lawe nameth in the meane time a Concubine § Nec non Iustin de nuptijs Concil Toletan 1. cap. 17. and not a whoore And Gratian to proue this exposition to be true and good alleged the Councel of Toledo saying De hac dicitur in Concilio Toletano Is qui non habet c. Of this Woman it is said in the Councel of Toledo he that hath not a wife but hath a Concubine for a wife let him not be put backe from the Communion Whiche wordes you bring to proue that the Churche doth allowe Concubines Wherein it is plaine that the worde Concubine is taken for a wife taken priuately and not openly married with due solemnitie in the face of the Churche yet kepte in bed and at burde as a wife with intent of wedlocke which was in olde time very common in Spaine and yet is in some places And the Councel there holden doth not repelle from the Communion those that haue suche wemen in that sorte Whereas if the worde Concubine signified a whoore in that Canon of the Councel of Toledo as it doth most commonly in other places the Councel would not haue wincked at that sinne nor suffered suche personnes to comme vnto the Communion but would haue repelled them Dist 56. Toto titulo ext le filijs presbyt 3. Reg. 12 as by many other Decrees the Church doth and also repelleth their children and bastard broode from the holy order of Priesthoode whereunto ye admitt◠the rascalles and the outcastes of al the people to further your carnal Doctrine as Ieroboam admitted the like to bring the people of Israel to Apostasie and Idolatrie Dist 34. Audite Aug. li. 50 homiliarū homi 49. That the Church alloweth not Concubines taken in the worse sense euen in the same place it is witnessed by S. Augustine alleged in the Decrees in whom thus we finde Concubinas habere non licet vobis si non habetis vxores tamen non licet vobis habere Concubinas quas postea dimittatis vt ducatis vxores tantò magis damnatio erit vobis si volueritis habere vxores Concubinas It is not lawful for you to haue Concubines Albeit ye haue no wiues yet it is not lawful for you to haue such Concucubines as which afterward ye maie put away to the ende to take wiues so muche the greater shal be your dānation if ye wil haue both wiues and Concubines And this signification of Concubina is not strange that when a man mindeth to marrie a woman she be called a Concubine whiche in deede is a true wife before God though she be not knowen so to be in the publique fame of the people til the marriage be solemnized A concūbine is a vvife secretly takē vvith out solēnitie of marriage It maie please you to looke on your brother Matthias Flacius Illyricus in his booke entitled Clauis Scripturae in the word Concubina And you shal find the word takē in this sense and the same proued by diuers authorities Ioannes de Turre Cremata a man right wel learned vpon the Chapter Omnibus before alleged saith thus Abraham praeter Saram habuit Agar ancillam vxorem sic enim dicitur Genes 16. Dedit Sara ancillam viro in vxorem Suam post mortem verò Sarae accepit Abraham Ceturam vxorem vt legitur Gen. 25. Et quia istae non fuerunt acceptae cum illa solennitate quamuis essent vxores affectu in veritate dictae tamen sunt Concubinae vt Genesis 25. vbi dicitur dedit Abraham cuncta quae possidebat Isaac filijs verò Concubinarum munera In libro etiam Iudicum idem habetur videlicet quòd vxor vocetur Concubina vt patet Iudic. 19. c. Abraham beside Sara had Agar to wife that was his wiues maide seruaunt for so it is said in the 16. Chapter of Genesis Sara gaue her maide vnto her husband to be his wife And after the death of Sara Abraham tooke Cetura to be his wife as we reade in Genesis the 25. chapter And bicause these wemen were not taken with that solemnitie as the wiues were although they were wiues in affection and in truth yet were they called Concubines as in Genesis 25. Chapter where it is said Abraham gaue al the thinges which he possessed to Isaac but to the sonnes of his Concubines he gaue giftes The same is also to be founde in the booke of the Iudges that a wife is called a Concubine as it appeareth Iudges 19. chapter c. This therefore proueth not your sclaunder M. Iewel wherewith you burthen the Canonistes as defending Simple Fornication to be no sinne Let vs see whether your other stuffe be any better to that purpose Constit Othonis Boni decō cubinis clerico remonendis licet ad pro sugandū in glossa In eadem glossa Iewel Pag. 360. Likevvise it is noted in the Glose vpon the constitutions of Otho Bonus Videtur quòd crimē meretricij Ecclesia sub dissimulatione trasire debeat It semeth that the Church ought to passe ouer the crime of vvhooredom vnder dissimulatiō and not to see it In vvhich Glose ye shal finde these vvordes Si
that forbad Theafte hath not permitted Robberie but would the whole to be vnderstanded by the parte what so euer thinge of the neighbours is vnlawfully taken awaye verely likewise we ought to vnderstand that vnder the name of Moechia Aduouterie euery vnlawful carnal acte and vse of those partes not allowed by Goddes lawe is forbidden The effecte of this whole discourse is this S. Augustine confesseth the name of that which we cal Simple Fornication not to be founde expressely in the Table of the ten Commaundementes Neuerthelesse he saith that it is to be vnderstanded in the name of Aduouterie which is there expressed and that so it is forbidden vnder that name as also euery vnlawful acte and vse of those partes that serue to the Generation And al this procedeth of like reason as we ought to iudge that Rapina Robberie is forbidden though in that Table it be not expressely named as also euery vnlawful taking awaye and deteining of an other mannes thinges as being vnderstanded in the name of Theafte in that Commaundement only expressed as oftentimes by reason the whole must be vnderstaÌ„ded in the name of a parte Saepe intel ligitur à parte totum For elles we should thinke it lawful to robbe and commit rauine whereas Theafte onely is by expresse terme forbidden wherein we are controlled by reason it selfe without further aduise of Goddes written word Mow iudge good Reader what rewarde M. Iewel is worthy to haue in a wel ordered common welth for suche abusing of S. Augustines name and auctoritie to the Defence and mainteinance of Simple Fornication Certainely the libertie that through this pleasant Gospel the world is now growen vnto considered it was litle neede to teache such Doctrine in open Bookes at these daies A Comparison of Errours with whiche M. Iewel chargeth me and I on the other side charge him The 16. Chapter BIcause Reader M. Iewel to excuse a few errours with which I charged the Authour of the Apologie chargeth me likewise with errours and ouersightes committed in my Confutation and in my first Reioinder that it maie appeare euidently vnto thee who standeth more charged he or I bothe in respecte of the number and also of the weight of the matter reported in the errours I wil here truly and plainely reherse those hainous errours whiche he laieth to my charge and then also I wil laie forth certaine of his errours as they came to hande Certaine I saie for to laie forth so many as by searche I might easily finde it would require the charges of an other booke These then be the great and weighty matters wherein I seeme to M. Iewel worthy of great blame Iewel in the Viewe of his Vntruthes B iij. b. M. Harding maie remember Confut. 4. 6. a. Confut. 312. b. Confut. 47. a. Reioinder fol. 287. a. Confut. 332. a. that he him selfe in steede of the Prophete Osee hath alleged vs the noble Iosue and that by an other like ouersight he hath alleged the 8. booke of Socrates Scholasticus vvhereâ—s Socrates neuer vvrote but seuen M. Harding him selfe in hiâ— Confutation of the Apologie in steede of the 22. of Luke hath printed the 2. of Luke Likevvise in his Reioindre in steede of these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be hath printed and sente vs quite the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be shorte M. Harding in this selfe same booke in steede of these vvordes lulled a sleepe by errour hath printed lulled a sheepe Harding Of al these great and dangerous errours I acknowledge but one to be mine which is that by ouersighte I named Iosue in steede of Osee And ô that there were no greater sinne in me for which I ought to crie God Mercie And yet that it is an errour and a faulte too I confesse would God you M. Iewel woulde as readily confesse yours As for the reste you muste quarrel with the Printers seruauntes with whom I am offended not onely for these faultes but also for many mo no lesse then you Were they diligent and true workemenne I perceiue touching this case you should haue litle to say Now let the indifferent Reader compare these my errours or rather this my one errour whiche in so many places you haue obiected vnto me and whiche onely after so long searche you haue founde with a fewe of yours noted out of your late booke intituled The Defence of the Apologie Sure I am for your excuse you can not laie the faulte vpon your Printer nor by any other meanes iustifie them Thus among other infinite Vntruthes you say Iewel Pag. 634. Ye maie remember that tvvo of the principal pillers of yuor Chapter at Trent Petrus a Soto and Catharinus dissented euen there openly and shamefully and that in great pointes of Religion and vvrote the one mightily against the other the one charging the other vvith errour and heresie and could neuer be reconciled Harding Here I must tel you M. Iewel that you affirme more then you are hable to abide by By this also as by other infinite places ye geue your Reader to vnderstande what a sure carde you are to trust vnto Catharinus and Petrus a Soto be lied by M. Ievvel For Catharinus and Petrus a Soto were neuer together at the Councel of Trent as any doers there muche lesse as principal pillers Yea Catharinus was dead ten yeres before Petrus a Soto came to the Councel as one to haue any doing there For Catharinus died Anno 1552. and Petrus a Soto came to the Councel Anno 1562. Sixtus Senensis in Bibliotheca sancta lib. 4. Wherefore I maruel that you are not ashamed so precisely to affirme an open and shameful vntruth For if they were not at the Councel together how could they dissent there openly and shamefully as you terme it Hereunto you adde an other great Vntruth that they wrote mightely the one against the other For I am wel assured you can not proue that euer they wrote the one against the other at al. Albeit I wil not saie but that Petrus a Soto peraduenture doth disallowe some certaine erroneous opinion of the others in some parte of his workes That you saie they could neuer be reconcilied is most false in your meaning Howbeit in a contrary sense it maie be truely said For Reconciliation presupposeth a falling out But where there was neuer falling out as betwen them there was not as farre as it can appeare by their writinges there could not be any Reconciliation To like effecte and with as litle truthe you speake of them bothe Pagin 350. In deede some such thing there was betwen Dominicus a Soto and Catharinus Albeit their Dissension was not so outragious as you would haue it seeme I merueile that you should so much and so often after one sorte be ouerseen especially if you haue read their bookes as you pretend or elles if you haue read Illyricus de Sectis with stuffe out of whose dragges you haue somewhat enlarged your
Episcopus But whether he beareth that name of the one or of the other it maketh no great matter If it be so it remaineth that you can tel vs in what parte of the worlde whether in Asia in Aphrica or in Europa or in the new founde landes there be any place of that name I thinke you must be faine to looke ouer al the Geographical tables and bookes you haue and borrowe some of your felowes too and put on your spectales of the best sight and yet for al that I warrant you not finde it except it be in Vtopia Wel M. Iewel that you maie vnderstande that the more occasion you geue me to seeke the more I finde matter of Vntruthe and ignorance to charge you withal I tel you in deede that you haue named Ioannes Camotensis in steede of Ioannes Carnotensis if you haue respecte to his Bishoprike Ioannes Camotensis must be Ioānes Sarisburiensis vvho vvas Bishop of Chartres in France and thereof in Latine called Carnotensis Defence pag. 613. But if you wil haue his Countrie signified then must you cal him Ioannes Salesberiensis or Sarisburiensis choose whether as you haue done Pag. 132. I might saie that this Ioannes Sarisburiensis was a Bishop in al respectes farre better to vse your owne wordes not then Leontius Hippolytus or Clemens as it liketh you to skoffe at those learned and blessed Bishoppes but then Iohn Iewel of Sarisburie if you naming your selfe Iohn of Sarisburie could iustly be accompted any Bishop at al. But betwen a Bishop and no Bishop in this behalfe there can be no comparison This is not the first time that you haue alleged your witnesses by a blinde gheasse hearesaie or reporte not hauing seene their bookes nor knowing what the Authours were You can saie much by rote and prou◠litle by skil as in many other places but here moste euidently it appeareth For if you had knowen that your Ioannes Camotensis is the selfe same Ioannes Sarisburiensis otherwise named Carnotensis for that he was in his time Bishop of Chartres in Fraunce Pag. 132. named Carnotum in Latine whiche you haue alleged before out of his woorke entitled Polycraticon but neuer declaring out of what booke thereof being eight bookes in the whole or what Chapter bicause yee neuer readde the place in the Authour him selfe but receiued it by the waie of almes of frier Bale Flacius Illyricus or some suche other if I saie you had knowen so muche as you might if you had taken the paine to peruse the Polycration your selfe you would neuer haue made so muche a doo about so smal a matter Now for your better instruction and fuller satisfaction maie it please you to vnderstand that he whiche is misnamed in Epitome Bibliothecae Gesneri Ioannes Camotensis is in Partitionibus eiusdem Gesneri tituli 5. fol. 95. rightly called Ioannes Carnotensis And that your Ioannes Camotensis is by you blindly mistaken for Ioannes Carnotensis it euidently appeareth by the sentences alleged by your owne Necromantical Doctor Cornelius Agrippa and by an other of the Spritish sort of your gospel Paulus Scalichius in his railing Libel De Choraea Monachorum Paul Scalichius and by lying Illyricus in Catalogo testium veritatis which are adscribed by Baudy Bale 2. Centur. Scriptorum Britanniae pag. 212. too Ioannes Carnotensis out of his Polycraticon And in deed they are there to be founde albeit not to that purpose that al the packe of your holy brethren haue vntruely alleged them for And therefore neuer a one of you al hath quoted either number of the booke or Chapter where any of those sentences are to be founde lest your falsehed might haue benne espied and that by reading the whole discourse of the places your euil purpose should haue benne nothing furthered but much hindred But if it wil please either you or the Reader to peruse the 16. chapter of the 5. booke and the 24. of the 6. booke of the sayd Polycraticon you for your parte shal haue occasion to vnderstand your errour and folie and the Reader for his parte not to be deceiued with your blinde reporte Pag. 51. Cusanus sovvly and ignorantly belied of M. Iew. You beare your Reader in hand pag. 51. that Nicolaus Cusanus wrote a booke entituled de Auctoritate Ecclesiae Concilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture And as though you had seene the booke and wel perused it you referre your Reader thereunto in 14. mo places of this your pretensed Defence as it shal appeare to him A false forged booke odiously attributed by M. Ievv to Cardinal Cusanus in xv Sundri◠places that wil take the paines to turne to these pages here truely quoted 53. 55. 78. 157. 331. 438. 439. 474. 558. 593. 665. 674. 704. 724. Now M. Iewel notwithstanding al these quotations of yours if you be hable to shewe vs any booke of Cusanus so entituled either in print or in autenticke written hande I wil saie that you wil proue your selfe a truer man then euer I tooke you to be But bicause this maie litle moue you I wil more adde on the contrary side if you be not hable to shewe the same after so many allegations out thereof it wil consequently folowe that you are a shamelesse man I might saie a false harlot If a man were disposed to dally with you in a matter most certaine as you vse to doo with others when you thinke you haue gotten any smal shadowe of some counterfeit aduantage for an vndoubted example whereof I referre the readers to the page 414. he might perchaunce dash you quite out of countenance and deface you for euer yea euen before your frendes and the flattering vpholders of your dooinges which would greeue you at the harte Now might one chalenge you and saie M. Iewel if you be hable to shew any booke or halfe booke oration or epistle or any litle pamphlet whereunto Cusanus hath geuen this title then wil the Catholiques graunt you more then euer you were hable to gete yet at their handes If you haue al the bookes in your studie either of your owne or of other menne that you allege then bring the booke with this title forth and you shal discharge your selfe of a most impudent lie and sclaunder And if you be hable so to doo then I praie you let it be proclaimed by you with your booke in your hand at Powles crosse as you haue done at other times to your worship forsooth that al the worlde maie beare witnesse thereof Verely M. Iewel it appeareth that you haue readde more then you vnderstand or at least then you haue liste to vnderstand and yet you allege more then euer you readde in the bookes whereunto you referre vs as it maie wel be proued by this present example and many other the like You maie beshrewe him to whom you gaue so light credite herein Couet not praise by
making great bookes Write fewer wordes more truth Truste not euery pelting booke that seemeth toothsom vnto you yea write nothing but truth and ye shal ease vs of much paynes Now a mannes life wil not serue him to discouer the multitude of your Lies to such impudencie ye are growen What man is there hauing any sparke of shamefastnesse that would referre vs so often and so confidently to a booke by a title which it neuer had ne neuer was any such written And therefore vntil you bring forth your authour hereof you must be content to beare al the blame of a sclaunderous and impudent Lier It had ben an easie matter for you to haue vowed Tritemius de Scriptoribus Ecclesiasticis Conradus Gesnerus Bibliotheca or his Epitome or elles Cusanus workes printed at Basile anno 1565. which was out almost two yeres before your Defence was published where you should haue founde that he neuer wrote booke of any suche title What is to be thought hereof but that either you haue maliciously inuented this Lie of your selfe to deface the authour withal or elles that you haue vnwisely receiued it of some other who is not hable to abide by it If of your selfe then maius peccatum habes if of any other then bring him forth a Goddes name to discharge your selfe of malice albeit not of folie I do ghesse that you wil peraduenture bring forth a greate Stoareman of yours who furnisheth you with suche gaie stuffe and maketh you a greate Truant a felowe meete for the purpose that wil neuer faile suche a false merchant at a neede I take him to be that sures bee of yours Matthias Flacius Illyricus For you declare your selfe that you beside other bookes of his haue benne busie with his Norma Concilij Tridentini And there I finde written In altera parte clauis Scripturae pa. 541. Nicolai Cusani post quam factus est Cardinalis sententia de auctoritate Ecclesiae Concilij supra contra Scriptutam But yet this wil not discharge you of malice For he saith not that he entituled his booke so as you doo affirme but doth pretende to recite Cusanes minde of that matter as this worde Sententia declareth Now one maie gather an other mannes minde concerning any matter out of his writinges though he neuer made any worke of that title Neither doth Illyricus specifie in that place the worke out of the which he hath drawen that whiche he there allegeth and whiche you receiued of him againe at the seconde hande So that I can not perceiue but that the blame bothe of folie and of malice must reste stil vpon your owne persone For I suppose you wil not haue your selfe taken for so ignorant as to thinke Sententia is latine for a booke or if you wil then why doo you so bragge as it were and boast of your great reading and learning Moreouer you haue not onely geuen vs a false title of your owne imagination to Cusanus writinge but also of an Epistle you haue made a Booke That your good intente and plaine dealing herein maye be more euident I wil recite the title of thal Epistle as it is to be founde amonge his workes printed at Basile Anno 1565. Pagin 851. 852. Epistola 7. Nicolai de Cusa Cardinalis ad Clerum Literatos Bohemiae and thereunto in the toppe of the leafe is added De amplectenda vnitate Ecclesiae Let bothe these Titles be conferred and your malicious intent in so wilfully deprauing the authours wordes to bring him out of credite must most manifestly appeare Wel perchaunce you wil saye though the title be altered yet his wordes out of that same Epistle be truely recited wherein consisteth the chiefe effecte and principal purpose If you so saye you wil be proued no lesse a Lier and false reporter herein then you haue benne in the reste And for example hereof I wil bringe euen the very firste place that you haue alleged out of him You tel vs page 55. that thus he saith Sequuntur Scripturae Ecclesiam non è conuerso Cusanus fovvly falsified by M. Ievvel The Scriptures of God followe the Churche but contrariwise the Churche followeth not the Scriptures You haue here clipped the Authours sentence and quite altered the sense His wordes are these Ecclesia igitur sicut recipit Scripturam ita interpretatur Pag. 858 Sequuntur Scriptura Ecclesiam quae prior est propter quam Scripturae non è conuerso The Churche as it receiueth the Scripture so doth it expounde the same The Scriptures therefore do follow the Churche which is the former and for the which the Scripture is ordeiined and not contrariwise What oddes is betwixt this sentence of Cusanus and that whiche you haue fathered vpon him any meane witted man maie ealsily perceiue For Cusanus wordes in their right forme doo bothe stande wel and haue a good meaning But your false changing of them causeth them to importe an intollerable Derogation to the Scriptures without any colour of truth For as it is most true that the Church was before the Scriptures that is to saie the written worde of God and that the Scriptures were ordeined and appointed for the Churche but not contrariwise the Churche for the Scriptures so is it very false that the Scriptures doo followe the Church and the Church not the Scriptures For why hath the Church receiued the Scriptures but to follow them and put them in execution both in our inward beleefe and in our outward actions Doo you not blush M. Iewel thus wilfully to peruerte that with your false iuggling and conueying awaie of those wordes quae prior est propter quam Scripturae whiche before had a right good sense You thought by like you should neuer heare thereof againe nor be called to any reckening or elles you would haue had more regarde ro your good name and honestie You can pretende no tollerable excuse as that you had not Cusanus workes at hande For euen Illyricus vpon whose credite you haue taken vp al that you haue out of this epistle doth not otherwise reporte the same Pag. 544. in 2. parte Clauis Script then they are to be founde in the authour But you thought you would passe him an ase in falsehood although he be his craftes master therein How fowly you haue ouershote your selfe in falsifying sentences and misreporting authour for authour and booke for booke that which hath hitherto ben declared maie be sufficient instruction to any man that is willing and desirous to vnderstande the truthe and not content to be lead into wilful blindnes and errour Howbeit to make the matter a litle more sensible and plainer and also to geue you occasion the better to know your folie and not to exalte your selfe ouermuch with pride vaine glorie and presumption of I can not tel what extraordinarie knowledge as you seeme to doo I wil set before your eyes such a glasse of your grosse
Bernard fol. 12. a. Hovv M. Ievv may be pleased fol. 38. b. Flovvres of M. Ievvels modeste speache fol. 50. 51. 52. M. Ievvels scoffes and scornes against God his Church and his Saintes fol. 52. a. b. M. Ievvels Sacramentarie scoffes fol. 52. b. M. Ievvels scoffes against the Pope Bishops and Priestes fol. 52. b. 53. a. M. Ievvels general and particular scoffes fol. 53. 54. M. Ievvels Outcries and scoffing Oes fol. 55. b. M. Ievvels modest marginal Notes fol. 54. b. 55. a. b. M. Ievv plaieth many vntrue partes at once fol. 68. a. M. Ievv falsifieth my ansvver made in the Confutation fol. 44. b. 45. a. 68. b. 69. a. 128. b. 141. a. 147. a. 153 b. 180. b. 223. a. what it is to confute M. Ievv vvritinges fol. 76. b. M. Ievv repeateth obiections and allegations already ansvvered ād confuted dissembling vtterly al answer made fol. 83. b. 84. a 226. a. 227. b. 248. 249. 253. b. 255. b. 256. b. M. Ievvel defendeth opē rebellion and treason 86. a. b. 88. a. Item 183. and 184. in defending wickless trayterous heresie M. Ievvel reasoneth against the Church euen as the Donatistes did fol. 90. b. 91. a. M. Ievv blasphemously maligneth the conuersion of infidels to the faith fol. 96. b. 97. a. M. Ievv contrary to him selfe fol. 98. a. 101. b. M. Ievvels extreme impudencie fol. 106. b. 160. a. b. 221. a. M. Ievvels deceite in equiuocation of termes fol. 119. a. 134. a. M. Ievvels fond limitation against Lirinensis fol. 124. b. 125. a. M. Ievv fond conditions to admit one head of the Churche fol. 138. a. M. Ievvels vaine skoffing fol. 141. b. 150. b. M. Ievvels negatiue argumentes fol. 143. a. 226. b. M. Ievv alleageth obiections of the Doctors made against the Truth as Truthes auouched by the Doctours fol. 144. a. M. Ievvels vvaie to continevve vvrangling fol. 147. b. M. Iewelles ridiculous and loose Argumentes fol. 143. a. 152. b. 155. b. 160. b. 161. a. 162. a. 184. b. M. Iewel falsely alleageth the Fathers sayinges fol. 6. b. 113. a. 156. b. 157. a. 166. b. 173. b. 208. a. 240. b. 269. a. 286. a. 333. b. 387. a. M. Iewel falsifierh the holy Scripture fol. 160. a. 202. a. 222. a. 265. a. 266. b. M. Iewelles dissembling shifte fol. 163. a. M. Iewel misseallegeth the Ciuil Lawe fol. 168. b. 169. a. 380. b. M. Iewel missealleageth and falsifieth Gratian and his Glose fol. 169. a. b. 190. a. 191. a. 204 b. 383. a M. Iewel falsifieth the Councels fol. 183. a. 189. a. M. Iewels forging of the Fathers sayinges fol. 185. a. 186. 290. a. b. 203. b. 209. a. M. Iewel chargeth me with three mayne Lyes 189. b. Item with moe Lies fol. 287. a. 285. a. 295. b. 316. b. 303. a. 285. b. 310. b. 374. b. M. Iewel a scatterer no Successour of any one Bishop fol. 203. a. M. Iewel falsifieth al his Testimonies against Succession fol. 206. b. M. Iewel plaieth the very parte of Antichrist fol. 210. b. 245. a. M. Iewel falsifieth Bitontinus fol. 213. b. M. Iew. continually alleageth those mens sayinges for him vvhose dedes he knovveth to be against him fol. 213. b 229. a M. Ievvel neuer ordered Priest nor Bishop fol. 230. b. 222. a. b. M. Ievvel sticketh not to saie vntruely I vvas present and consented to his Election fol. 232. b. M. Ievvel can shevve no one Predecessour of his Religion in the See of Sarisburie fol. 241. 242. 243. M. Ievvel bevvraieth his lurking heresie fol. 244. M. Ievvels daie and night fol. 246. b. M. Ievvels Lying and Rhetorical addition of vvordes and sentences to his Authors sayinges fol. 199. a. 201. b. 203. b. 204. a. b. 205. b. 208. a. 258. a. 265. a. 302. a. 313. b. 305. a. Intercession to Saintes to praie for vs. fol. 358. a. Iohn the. 22. his errour fol. 64. b. 65. 66 255. b. Iohn Huss fol. 83. a. b. 103. b Iohn of Sarisburie fol. 258. 259. 260. Iohn 22. charged by M. Iew. with the errour of Iohn fol. 23. 66. b. Iohn of Constantinoples ambition fol. 141. a. Iosue mistaken for Osee confessed fol. 143. b. Iouinians heresie making Marriage and virginite of equal merite fol. 296. a. Iuuenalis and Thalassius not condemned in the Councel of Chalcedon fol. 73. b. 74. a. Iuste who maie be called in this life fol. 367. a. L. LAteran great Councel fol. 105. a. 110. b. Lady Interpreter noted of presumption fol. 120. The Lawe by what meanes it is fulfilled fol. 369. a. Leaders awaie of the Flocke who be they fol. 202. b. 267. b. A Legende of Leo alleged by M. Iewel a fonde fable fol. 251. a. Lenten Fast a custom of the Churche fol. 327. a. Leo the first defended from Arianisme fol. 172. b. 173. 174. 175. 176. 177. 251. 252. Liberius defended from Arianisme fol. 62. a. b. 250. a. Life euerlasting how freely geuen and how for good workes fol. 372. b. Light not put out in the Churche for a thousand yeres fol. 90. a. This terme my Lorde vsed of the Antiquitie fol. 175. a Loose Apostates whether the diuisers of this new Gospel maie not so be called fol. 35. b. Luthers dogge eloquence fol. 127. Lutherans and Zuinglians dissension fol. 322. b. M. MAcabees booke Canonical among the faithful fol. 321. b. Magistrate Ciuil not iudge in Ecclesiastical causes fol. 377. a. Manichees heresie denying Christes true flesh fol. 345. a. Marie the Virgin aduocate for Eue. fol. 359. b. Marie our Ladie Queene of al hope of the Fathers c. fol. 365. a. Marcellinus Pope Martyr fol. 248. b. Marcus Callidius an Oratour fol. 42. b. Marriage after Vowe of Chastitie what the Fathers haue iudged thereof fol. 278. b Married twise maie not be made Bisshoppes fol. 279. b. Marriage after holy Order euer accompted vnlawful amōg Catholiques fol. 280. a. Married Priestes in England in Anselmus time fol. 280. b. Marriage vnlawful in twoo cases fol. 281. a. Marriages three good thinges fol. 284. a. Married Priestes in olde time called Apostates fol. 296. b. Marriage a let vnto perfiter life by S. Chrysostome fol. 305. a. Matrimonie a Sacrament that geueth grace fol. 328. b. Masse said by Iohn Husse in his last daies fol. 83. a. b. Menna absolued fol. 382. a. b. Merite changed by M. Iewel into Preeminence fol. 163. a. Merites of Christes death be not receiued by faith only fol. 356. b. Merites of workes fol. 369. b. sequentib Ministers of Tourney fol. 85. a. Monica S. Augustines mother laboured to conuert her husband fol. 315. a. Montanistes heresies fol. 327. a. N. NEstorius a scatterer of the flocke fol. 203. a. Nicephorus belied by M. Iew. fol. 303. a. Nilus a late Greeke Schismatike fol. 225. a. Nipping of Doctours by M. Iewel fol. 305. a. North partes conuerted to the faith in these later ages fol. 94. b. O. Oddes betwene the Protestantes and Catholiques fol. 30. a. 107. b. An Oration forged in the name of Pius fol. 4. 97. b. Order
Returne Article 4. fol. 30. sequētib I think it not good to stād about it here bicause the matter is wel handled already by M. Dorman M. Cope and M. Stapletō But you dissembling what they say go on to mainteine the Successiō of lies in your own generatiō Iewel Pope Liberius vvas an Arian Heretike Harding Or els you are an errant sclaūderous lier The truth witnessed by al sortes of writers is that he suffered bannishment by Constantius the Arian Emperour for the true Catholik faith Hieron in Chronicis in Catalogo and as S. Hierome reporteth being ouercome with the tediousnesse of his bannishmēt subscribed to the Heresie after a sort to wit by setting his hand to the bannishment of Athanasius For the Popes power was then knowen to be so great that the Emperour knew the Patriarke Athanasius could not seeme iustly to be deposed onlesse both other Bishoppes and specially the Bishop of Rome had agreed vnto it But when Liberius would not agree to the Emperours vniust request he was bannished Theodorit lib. 5 hist Tripart cap. 18. and as Theodoritus witnesseth he returned home to his See at the request of the vertuous Matrones of Rome who knew him to be farre frō the Arians heresie and iudged so wel of him for it that they would not cōmunicate with Felix whom the Emperour had placed in Liberius roume For somuch as no man knew the cause and state of Liberius better then Athanasius of al otherlie is chiefly to be heard His wordes are these Athanasius in Epist ad Solitariā vitam agentes VVhat Athanasius iudged of Liberius Liberius deinde post exactum in exilio biennium inflexus est minisque mortis ad subscriptionem inductus est Verùm illud ipsum quoque eorum violentiam Liberij in haeresim odium suum pro Athanasio suffragium cùm liberos affectus habebat satis coarguit Afterward Liberius hauing passed ouer two yeres in bānishement stooped and by threates of death was brought to subscribe But that very selfe same facte of his is a sufficient argument both of their Violence and of the hatred that Liberius bore to the heresie of the Arians and what his consent and opinion was concerning Athanasius at what time he had his desires free that is when he might both speake and do freely what semed to him most mete and expediēt in that cause How plaine are these wordes against you M. Iewel Athanasius who liued together with Liberius and knew his whole state sawe right wel that the Subscription which he made proued him not an Arian Heretik but rather a Catholike bicause he subscribed not voluntarily but violently cōstrained and that not with a vaine feare only but also with the present bannishment of two yeres and farther with the threatninges of death Therefore although Liberius sinned greuously in yelding for feare yet he neither was an Arian nor preached he their heresie in his Churche at Rome after his returne but rather repented his deede of subscription and amended it by preaching and doing al that he was hable against the Arians and therfore after his death Epiphanius calleth him beatum Epiphan Haeres 75 Tripart lib. 7. c. 23 In Apolog 2. blessed and Theodoritus calleth him sanctissimum most holy In an other place Athanasius writeth of him thus Eximiarum vrbium Episcopi capita tantarum Ecclesiarum et verbis mihi patrocinati sunt exilia sustinuerunt in quorum numero est Liberius Romanus praesul qui quanquam non vsque ad finem exilij maela perpessus est biennium tamen in ea transmigratione perdurauit non ignarus sycophantiarum quas patiebamur The Bishops of famous cities and the heades of great Churches fauoured me bothe in wordes and for my sake also susteined bannishement Emong whom was Liberius the Bishop of Rome who although he suffered not the miseries of bannishement vntil the ende yet he continued in that place whiche he was carried vnto two yeres not vnwitting what were the sclaunders that we suffered This Liberius then although perhaps he subscribed at the length yet was there neuer good or honest man that euer would cal him an Arian who in dede neuer loued the Arians but abhorred their opinion But perhaps perhaps I say he was wearye of his long bannishement and after terrible threates of death being otherwise weake subscribed Wel maie such a forced subscriptiō argue the lacke of fortitude certainely it proueth not heresie For an Heretike doth stubbornely defende his opinion But Liberius was so farre from defending the Arian heresie that he could hardly with terrour of death after two yeres banishmēt be forced to put his hand vnto the booke against Athanasius which was in deede a derogation to the faith by a cōsequēt but directly it was not Arianisme How seemeth not this wicked generation to spring of the Deuil sithence it maketh the worst of euery thing speaking euil of that which may wel and ought charitably to be defended And yet if he had benne an Arian with al his harte so long as he neuer decreed any thing according to the Arian heresie nor did set it foorth by publike authoritie of the See of Rome that should not hurt our matter of Succession Iewel Pag. 131. Pope Leo as appeareth by the Legende vvas likevvise an Arian Harding Here are al thinges stoutely spoken and nothing proued There haue benne ten Popes euery of whiche was called Leo but none of them al for ought that can be prooued was an Arian But it appeareth by the Legende say you What an obscure proufe is this yet how cleare is the sclaunder What Legende meane you M. Iewel Is it so notable that it was ynough to say the Legende whiche manner of speache we vse when we speake of knowen thinges Or were you a shamed to name the authour Verely onlesse you meane Leo the first I dare boldly say you can shewe vs no Legende written of any other Pope of that name And doth it appeare by his Legende that he was an Arian Certainely the contrarie appeareth That holy and learned Pope bothe by his owne learned workes Leo the first farre from al suspicion of Arianisme wherein he speaketh much against the Arians and by the witnesse of the fourth General Councel and of al the worlde besides is so purged from the suspiciō of that infamous name that your sclaunder in such a case must needes be most damnable vnto your selfe Truly me thinketh I lacke wordes to set foorth in due colours the lewd licentious tongue of this Sclaunderer and yet he alleageth nothing at al for al those hainous crimes which he imputeth vnto so many innocent and worthy menne The vvorthy Legende by vvhich it appeareth to M. Ievvel that pope Leo vvas an Arian Iacobus de Voragine But wilt thou know learned Reader what a worthy peece of worke it is that M. Iewel here calleth the Legende whereby he would proue that Pope
Leo was an Arian Forsooth there is an old motheatē booke wherein Saintes liues are said to be conteined Sometimes it is called Legenda Aurea sometimes Speculū Sanctorū sometimes Legenda Lombardica or Historia Lombardica Gesnerus of Zurich saith one Iacobus de Voragine a Black Frier was the author of it It shal not greatly skil who was the author of it Certaine it is that among some true Stories there be many vaine Fables written Among which this is one that M. Iewel here allegeth in great sadnesse Neither is this reported of Pope Leo that he was an Arian in a special Legende written of Leo but in a Legende of S. Hilarie of Poitiers in Fraunce whose holy reliques the Huguenotes in their late vproares in Fraunce villanously abused burned to Ashes and threw awaie as likewise the boanes and Reliques of S. Martine Bishop of Toures and of that auncient and glorious Martyr S. Ireneus Bisshop of Lions That it may the better be knowen what a worthy Doctor the writer of this Legende was Historia Lombardica De sancto Hilario Legendae 17. Hilarius dicitur ab Altus ares let the beginning of the same Legende be taken as it were for a taste where ful Clerckely discussing the Etymologie and first original of S. Hilaries name thus he saith Dicitur Hilarius quasi Alarius ab Altus Ares virtus quia fuit alius in scientia virtuosus in vita Vel Hilarius dicitur ab ile quod est quasi primordialis materia quae obscura fuit Et ipse in dictis suis magnam habet obscuritatem profunditatem Of such geare the Reader may finde great stoare there when so euer he is disposed to lawgh Now let vs heare the Legende or rather the Fable by which it appeareth to M. Iewel that Pope Leo was an Arian Thus it is tolde word by word Eo tempore Leo Papa haereticorum perfidia deprauatus c. At that time Pope Leo corrupted with the false beleefe of Heretikes assembled a Councel of al the bishops They being called together Hilarius came in amōgest them not sent for Which thing when the Pope Leo hearde of he commaunded that no mā should rise vp vnto him nor geue him place When he was come in the Pope said vnto him Arte thou Hilarius the Frenche man I am not a Frenche man quod he but one of Fraunce that is to say I am not borne in Fraunce I am a Bishop of Fraunce Then said the Pope If thou be Hilarie of Fraunce I am the Bishop of the Romaine See and Iudge Then said Hilarius Although thou be Leo that is to say Lion yet thou arte not the Lion of the tribe of Iuda And though thou sitte as iudge yet thou sittest not in the Seate of Maiestie At that the Pope Leo arose with disdaine saying Abide a while til I come againe and paie thee that thou deseruest To whom Hilarius answered If thou come not againe who shal make answer vnto me in thy steede I wil come againe by and by quod he and wil bring downe thy pride When the Pope was gonne to do the secrete busines of nature he died of a dysenterie and auoiding foorth at the Pryuey al his entrailes he ended his life miserably In the meane ceason Hilarie seeing that none woulde rise vp vnto him tooke pacience and setting him selfe downe on the grownde saied Domini est terra Our Lordes is the earth And therewith the earth by the wil of God whereon he sate lifted it selfe vp and stoode vp equal with the seates of the other Bishops Hereupon when tidinges came that the Pope was dead miserably Hilarie arose and confirmed al the Bishoppes in the Catholique Faith and so sent them home This is the wise Legende by which it appeareth to M. Iewel that Pope Leo was an Arian Heretique To let passe the other folies of this Fable what a vanitie is it to make Leo the Pope and S. Hilarie the Bisshop of Poitiers thus to braule together at an assemblie of Bishoppes whereas it is most certaine that S. Hilarie died at least one hundred yeres before Leo was borne M. Iewel should not so falsly haue conceeled what followeth immediatly in the same Legende whereby this tale is discredited For thus saith the authour him selfe Hoc autem miraculum de morte Leonis Papae dubitationem habet tum quia historia Ecclesiastica vel Tripartita nihil de hoc loquitur tum quia aliquem Papam talis nominis tunc fuisse Chronica non testatur tum quia Hieronymus dicit quòd Sancta Romana Ecclesia semper immaculata permansit in futuro manebit sine Haereticorum in sultatione But of this miracle of Leos death it is doubted partly bicause neither the Ecclesiastical nor the Tripartite storie speaketh of it partly bicause the Chronicle witnesseth not that there was any Pope then of that name S. Hieromes testimonie for the Churche of Rome out of his ovvne Doctor also bicause S. Hierome saith that the holy Romaine Churche hath euer continued vnspotted and so shal continue for tyme to come that Heretiques shal haue no cause to insult at here Marke M. Iewel if your Legende be ought worth with how cleare testimonie of S. Hierome your imputing of Heresie vnto the See of Rome is confuted After this by waie of gheasse the Authour saith to make a bad defence of the fables vanitie wherein he sheweth also his owne folie and vanitie that it might be sayd that is to witte if a man would lye that at that time there was some Pope so called not canonically chosen but set in by tyrannical intrusion Whereas he feared this would not serue he addeth an other gheasse Vel fortè Liberius c. Or els perhappes saith he Pope Liberius who fauoured Constantius the Heretique Emperour was after an other name called Leo. Whiche al are very poore and peeuish shiftes to sooth the vaine fable of this Legende Suche Donghilles and broken haies M. Iewel is faine to rake and skrape to finde some Ragges wherewith to couer the fowle nakednes of his wretched cause Yet the Storie set out in the name of Amphilochius touching S. Basiles miracles is muche more probable and maie beare the name of the text where this Legende shal not be thought worthy the name of the Glose Iewel 131. Pope Coelestinus vvas a Nestorian heretike Harding coelestinus Pope falsly charged vvith the heresie of Nestorius Photius in epist ad Michaelē Bulgariae principē Prosper in Chronic. Who euer heard such an impudent man It was Coelestinus who condemned Nestorius and al his heresies It was Coelestinus in whose place Cyrillus the Archebisshop of Alexandria sate president in the third General Councel at Ephesus where Nestorius was accursed and condemned Of this Coelestinus the learned Bishop Prosper who then liued writeth Nestorianae impietati praecipua Alexandrini Episcopi industria Papae Coelestini repugnat authoritas The special diligence of the Bisshop of Alexandria