But saith M. Iewel He that condemneth Marriage in a few Pag. 182. must likewise be called a condemner of Marriage Why sir doo you allow Mariage betwen the Father and the Daughter or betwen the Brother and the Sister If not then you condemne Marriage in a fewe It is to be knowen that Marriage is then forbidden when it is taught that a man hauing no impedimēt in his owne person or when there is no impediment in the person whom he would take is yet forbidden to marrie as if Marriage of it selfe were il or as if it were an il thing in it selfe a man to marrie There is impediment as of blould as betwen brother and sister so of Solemne Vow and of Religion as betwen a Priest and a Nonne or any other woman And as S. Paul doth allow the impediment of bloude counting him a great sinner who had his fathers wife 1. Cor. 5. so doth he allow the impediment of a vow when he saith that the yong widowes if they should be receiued into the number of those chast persons whom the Churche vsed to feede were like to haue damnation bicause they would desire to marie and so would in harte at the least breake their former faith or promise of perpetual Chastitie But saith he let yonge widowes marrie 1. Tim. 5. and bring forth children As who should saie If they were receiued into the solemne number of Widowes then they should make promise not to marrie and that promise perhaps they would breake if not openly yet in hart Thus it is no Deuils doctrine to teache that a person hauing once vowed can not marrie bicause he him selfe geueth the impediment and not the lawe of the Churche For that lawe was in S. Paules time as I now haue shewed after S. Chrysostoms minde Oecumenius saith Pactae sunt quòd Christo adiungerentur reijciunt autem ipsum ad humanas reuolutae nuptias Item pòst verùm quia hoc faciunt nubant seipsas Christo non despondeant They couenaunted that they would be ioined vnto Christe but they shake him of and turne them selues to humaine Marriages But bicause they doo so let them marrie on Goddes name let them not by Vow betroth them selues to Christe Marke Reader S. Paule would not haue them marrie after their profession of Chastitie that might not be in any wise and therefore he wil haue them not to be professed and so to marie Pag. 182. Pope Innocentius is belied he condemneth not Marriage but Incest and vnlauful Marriage and preferreth in Priestes and Deacons holy continencie before the satisfying of Carnal luste Likewise Pope Siricius is fowly belyed If thou deale not chastly yet deale charily Pag. 183. what is meant thereby and how reasonably it is said Infra li. 5. cap. 15. I shal hereafter declare in due place Where I shal cleare the Canonistes of the sclaunder you vtter against them of teaching the people that Simple fornication is no sinne whiche they neuer taught We saie not that men in Marriage can not please God but that such men can not please God who hauing promised by taking holy Orders that they wil liue chaste do breake their promise It is better to marrie in a case then to liue single to some man I graunt it is the auoyding of a greater euil but not of it selfe better For the Apostle saith he that ioyneth his virgin in Marriage doth wel 1. Cor. 7. but he that ioyneth her not doth better Whom God hath ioyned let no man sunder But God ne-neuer ioyned a Priest in Christes Church to a wife after his Priesthood bicause the mans owne facte and vow Pag. 185. is against his Marriage Againe he is alreadie married to Christe who liueth for euer and so whiles his firste spouse liueth he maie marrie no more that is S. Basils reason Although simple fornication be not now pounished with deposing the Priest yet it is not leafte vnpounished Last of al you repeate manie abuses of the Clergie which as in some part maie seme to arise and come of single life so I doubt not but if Priestes were commonly married the case would be muche worse Certainely seeing Christe said there are Eunuches Math. 19. who gelde them selues for the kingdom of heauen the Churche hath done right wel to reserue the highest order for them who do most force vnto them selues for heauens sake And seing S. Paule would haue al men chaste without Marriage as him selfe was muche more it is to be thought 1. Cor. 7. he would haue his owne Successours in the publike ministerie to be suche Againe if among married men he be meetest to be chosen Priest who hath had but one wife he yet were more meete who had none at al. If before Priesthod one wife be the most afterward one is to much If perfection and an Angels life be in most perfite chastitie that same is most meetest for Priestes who are the Angels of God If married persons ought to be apart for a time to haue the more leisour to praye and to communicate he that must stil attend the publike prayer and must bothe offer and minister the Communion had nede stil to absteine from wedlocke specially seing the Priestes of the lawe during the time of their ministerie did not companie with their wiues Eusebius and Epiphanius accompt those counselles and praises of single life which are in holy Scripture to apperteine to Priestes as to the most excellent degree and not vnto the Laie men as who are permitted to vse a lower state of perfection If no man that liueth in warfare to God doo wrappe him selfe in secular busines and yet S. Paul saith 1. Cor. 7. that the maried person doth thinke vpon the thinges of the world and is distracted thereby how conueniently hath the West Churche ordeined that he should only be made a Priest who by Gods grace is content to professe and leade a single life Or how can that Bishop or Priest wholy attend hospitalitie and almose dedes and the profit of his flocke and the setting vp of common schooles of vniuersities of hospitals and almose houses for the poore and such other like dedes of mercie and of publike profit who hath his wife and children to prouide for Had we now had in al England the furniture of Colleges and Scholes whiche God be praysed we haue and should yet haue had more had not the blaste of your Euangelical spirite ouerthrowen them if the Clergie had alwaies ben married Nay the married Bishops that now liue so merily and kepe such continual dalliance and cheere vpon other mennes paines and trauailes were nourished in the Vniuersities specially by their almose and foundations who were single and chaste Bishops and Priestes Thus though nothing be perfite in this life yet the single life of the two is more conuenient for the Clergie both by Gods Worde and by the experience of Ciuil policie Of the Canonical Scriptures the Worde 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
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
rather then Confutations of his and his felowes false doctrine and Defences of the Catholique Faith Whereas this muche I could not do but that it behoued me to deale with him who aboue al others most busily impugneth Gods truth and consequently with those of his side I thought it not good for ryuing of harde blockes to vse softe wedges And though I had litle hope by any way to ryue a sunder the harde knotte wherein their hartes and Heresie are faste growen together yet that some others by them enuegled might be brought to a better minde who not being so desperate be neuerthelesse hardly withdrawen frō their errours by reason of long custom and carnal libertie by the same mainteined I iudged the stile and order of writīg that I haue vsed to be most profitable for their behalfe For they seing the Captaines of deceiuers so with iuste sharpnes rebuked and their Heresies with deepe strokes so deadly wounded wil the rather be induced to abhorre their former errours to bethinke themselues and by their reproufe learne to amend their owne faultes as oftentimes young Princes and noble children be corrected with beholding correction ministred to other children of baser condicion Howbeit if al should be accompted to vse vnciuile and vncourteous speache out of whose writinges such wordes may be gathered as M. Iewel reproueth in me I knowe not what Doctor what Father my escape that reproche Neither S. Cyprian wrote al thinges so Martyrlike nor S. Basil so meekely nor S. Ambrose so grauely nor S. Chrysostom so sweetly nor S. Augustine so temperately nor S. Gregorie so humbly but with searche no smal multitude of suche wordes might easily be founde in their learned and godly workes with no lesse vehemencie of spirite vttered against Heretiques and other wicked persons What shal I say of S. Hierom whose vtterance against Heretiques of lesse malice and against other men of more honestie then these men are of is such that to many he seemeth to thunder and to lighten rather then to speake But what speake I of men I reporte me to those that haue perused the bookes of the olde and newe Testament whether the like tokens of ernest zeale and iuste griefe be not oftentimes founde in the Prophetes and the Apostles them selues who were the Secretaries of the holy Ghoste Sundrie wordes founde in the holy Scripture of more Sharpenes then they are which M. Iewel reproueth in mee The wordes of the Psalmes be not vnknowen to many Psal 13. They be abominable in their studies saith the Prophet Psal 13. Vnder their lippes lieth the Poison of Serpentes Psal 13. Their throte is like an open Sepulchre Their woordes be dartes Psal 54. Downe to hel with them whiles they be alyue Ibid. Their teeth are arowes their tong is a sharp sword Psa 56. They are become like Serpentes Psal 57. They haue whetted their tonges like Serpentes Psal 139. The poison of the Aspis is vnder their lippes Ibid. Thou hast spoken like a foole said Iob to his wife Iob. 2. According to his name he is a foole said Abigail of her Husband Nabal 1. Reg. 25. Thou hast plaid the foole said Samuel to king Saul 1. Re 13 The number of fooles is infinite Eccle. 1. Thou lyest in the head said Daniel to the wicked Iudge Daniel 13. The Prophetes are like roaring Lions and the Princes be Wolues catching their pray Ezechiel 22. The Princes be like roaring Lions and the Iudges be Wolues Sophon 3. Thy Prophets Israel be like Foxes in the wildernes Eze. 13 Wo be to the sinneful nation people laden with iniquitie the wicked brood mischeuous children said Esaie Esa 1. O my people Ribauldes oppresse thee Esaie 3. Agayne ô ye Princes of Sodome ô ye people of Gomorrha said he Ibid. They are become rancke Staliens they ney eche one at his neighbours wife saith Ieremie Ieremie 5. O thou Canaans broode and not sprong of Iuda ô thou old theefe said Daniel to the vngodly Iudge Dan. 13. The children of the deuil came out of thee saith Moyses Deuter. 13. The men of Gabaa were the children of the Deuil Iud. 19 One of the Daughters of Belial 1. Reg. 1. The sonnes of the Deuil 1. Reg. 10. A man of the Deuil named Siba 2. Reg. 20. Many Dogges haue becompassed me about saith Dauid of Christe Psal 21. Saue my life from the hand of the Dogge Ibid. They are dumme Dogges that can not barke Esai 56. As a Dogge that returneth to his Vomite so is a foole that doubteth his folie Prouer. 26. He that holdeth an il woman taketh a Scorpion saith the Wiseman Eccle. 26. Sharpe and bitter wordes vttered in the new Testament But now let vs see whether we may not finde speaches of like vehemencie and sharpenesse in the new Testament where the grace of the holy Ghoste is shewed more abundantly If it be muche to cal a man a beast what is it to cal men Vipers Wolues Foxes Dogges Swine O ye Progenie of Vipers said S. Iohn the Baptist to the Scribes and Saducees Matth. 3. O ye Serpentes and Vipers broode said Christe him selfe to the Scribes and Pharisees Matth. 23. O generation of Vipers said the blessed Baptiste to the people as S. Luke reporteth Luke 3. Inwardly they are rauening Wolues saith Christ of false Preachers Matth. 7. Rauening Wolues shal entre in amongst you saith S. Paule Act. 20. I send you forth as sheepe among Wolues said Christ to the Apostles Matth. 10. Say vnto that Foxe quod Christe of Herode Luke 13. Geue not a holy thing to Dogges Matth. 7. It is not good to geue the childrens bread to Dogges said Christe Matth. 15. Haue an eye to the Dogges saith S. Paule Philip. 3. Like a Dogge that commeth againe to his Vomit saith S. Peter 2. Pet. 2. Caste not your pearles before Swyne saith Christe Matth. 7. Like a Swyne wallowing againe in the durte sayth S. Peter 2. Pet. 2. Go behinde me Sathan said Christ to Peter his Apostle Math. 16. Many yong wemen are turned backe and gon after Sathan 1. Tim. 5. Satan dwelleth among you Apocalyp 2. The Synagog of Satan Apocalyp 3. The Deuil taketh away the worde out of their harte Luke 8. One of you is a Deuil said our Lord of Iudas Ioan. 6. Ye are of your Father the Deuil it was saied to the Iewes Ioan. 8. The children of the Deuil are manifest saith S. Iohn 1. Iohan. 3. The Ministers of Satan 2. Cor. 11. They are holden captiue of the Deuil at his wil. 2. Timoth. 2. O ful of al deceit ô thou sonne of the Deuil said S. Paule to Elimas Act. 13. False Prophetes lying Maisters they denie God they bye and sel you they are like vnreasonable beastes they haue their eyes ful of aduoutrie they folow the way of Balaam of Bosor founteines without water clowdes tossed with the windes c. 2. Petr. 2. Disobedient vaine ianglers deceiuers of mindes abominable to al good worke reprobates Tit. 1.
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
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
lyes and gloses and also an vnprofitable bestowing of good time Iewel They are gonne from Faith to infidelitie from Christe to Antichrists Harding Which they M. Iewel Did he speake of the Popeâ—… of Rome M. Ievvel odiously layeth that to the Bishops of Rome vvhiche vvas spoken generally by vvaie of coÌ„plaint of al euil ChristiaÌ„s You say touching the Church of Rome c. And yet now you bring forth that which was generally spoken and that by waie of complaint of al euil Christians and not namely of the Bisshops of Rome Againe how are they gonne from faith to infidelitie and from Christ to Antichrist Verely bicause they are gonne froÌ„ God to Epicure that is to say bicause many of them liue as if they had neither faith nor Christ nor God Last of al he saith not they are gonne as you falsifie his wordes but with a moderation would God they were not gonne He sheweth him selfe to feare lest they be gonne he taketh not vpon him boldly to affirme it as you doo Iewel And yet al other thinges failing they must holde onely by Succession and only bicause they sit in Moyses Chaire they must claime the possession of the vvhole This is the right and vertue of their Succession Harding Is it not reason if secular men hold their kingdomes landes goodes and rightes by Succession yea when al other rightes forces and vertues faile that Gods Ministers if they had nothing els leaft should hold stil their owne also by Succession It is wel knowen that the Bishops of Rome haue more then only Succession For they make good Decrees they geue answer to great consultations they cal General and Prouincial Councelles they execute the Canons of them and send forth Preachers as of late they haue done euen vnto the new found Indies beside many other godly and vertuous actes which they exercise for the saluation of their own soules and of the people But what if they had nothing but Succession Would you then haue men forsake their folde and Church Did Isaias so did Esdras so did Iudas Machabeus so did Zacharias so did S. Iohn Baptist so Can you deuise the Popes to be worse then Caiphas or the Pharisees Math. 23. And yet Christ willed them to be obeied albeit they had litle els beside Succession It is this Succession M. Iewel which shal lie in your and in your companions waie at the dredful day of accompte It shal not be demaunded of euery man why he studied not the Scriptures which most men haue not learned to reade But it shal be demaunded why they haue no faith nor charitie No faith by forsaking the open and knowen Succession no charitie by breaking vnitie Euery man seeth Succession ignorance can not be pretended and euery man shal be iudged by it concerning his Faith Iewel The vvordes of Tertullian M. Harding vvhich you haue here alleged vvere spoken of certaine your ancient fathers that had raised vp a nevv religion of them selues as you haue also done vvithout either vvorde of God or example of the Apostles and holy fathers Harding It is happy that at the length Here at length M. Ievvel beginneth to ansvver my vvordes but how consider you beginne to answere my wordes We shal now see how wel you touche Tertullians meaning You say his wordes were spoken of certaine my ancient Fathers That can not be so For none are in this behalfe my fathers but those who loue wel the Succession of Bishops But Tertullian spake of those De Prascription aduersus Haret that esteemed the Succession of Bishops as litle as you do And therefore they are your fathers of whom he speaketh that is to say they are Heretikes of whom he speaketh For in dede no heretike can abide Succession bicause they would faine iustle out the olde Succession to schuffle in their new Intrusion You say the men of whom Tertullian speaketh raised vp a new Religion of them selues and therein you say truth You adde as I also haue donne but therein you belye me for ye are not hable to laye any one point of doctrine to my charge wherein I follow not that old Succession which abhorreth al new Religion Let al the worlde iudge who raiseth vp a newe Religion you or I. You say the Heretiques of who Tertullian spake raised vp a new Religion without the Worde of God example of the Apostles or of holy Fathers If you meane without the true meaning of Gods worde you say truth and then you also are without Gods worde bicause you are without the Church whereunto Gods worde with the true interpretation thereof was geuen and we are not without it bicause we conteine our selues within the Churche But if you meane that these heretikes did not sounde the wordes of the Scriptures in their lippes as falsely and withal as fast as you doo then you say not truly For Tertullian in that booke doth shew that the Heretikes also appealed to the Scriptures Tertullian in Prascript aduersus haeret and he answered that to striue with heretiques vpon the scriptures was a thing of vncertaine victorie bicause one saith it is not holy Scripture an other saith it is holy Scripture one saith it is meant thus an other saith it is â—â—â—â—t otherwise But saith Tertullian the interpretation of the Scriptures belongeth to them It booteth not to striue vvith heretiques about the Scriptures who haue the true faith and he concludeth that they haue the true faith who haue the perpetual Succession of Bishoppes from the Apostles time til their owne daies Scripturas obtendunt hac sua audacia statim quosdam mouent The Heretiques pretende to bring Scriptures for them selues and with that their impudencie forthwith they shake some And afterward Ibidem Ergo non ad scripturas prouocandum est nec in his constituendum certamen in quibus aut nulla aut incerta victoria est aut parum certa Therefore we must not alwaies appeale vnto the Scriptures neither must we striue about them in which either no victorie at al or an vncertaine or verely not very certaine victorie is obteined Then sheweth he that heretikes of right haue not to doo with the Scriptures but onely the Catholiques Heretiques of right haue not to doo with the Scriptures TertulliaÌ„ Ibidem to whom the Apostles deliuered them and not them only but other thinges also viua voce by mouth and worde without writing Si hac ita sunt constat proinde omnem doctrinam quae cum illis Ecclesiis Apostolicis matricibus et originalibus fidei conspiret veritati deputandam reliquam verò omnem doctrinam de mendacio praeiudicandam quae sapiat contra veritatem Ecclesiarum Apostolorum Christi Dei. If this be so then is it euident that al such doctrine as agreeth with those that are the Apostolique Churches the mother Churches and the original Churches of the faith is to be taken for true and that al other
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
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
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
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
watche ye c. That it shoulde not be thought he meant only of the Apostles to whom he spake he added in the ende not as M. Iewel falsely reporteth quod vni dico omnibus dico that I saie to one I saie to al but quod autem vobis dico omnibus dico vigilate Marc. 13. What I saie to you my Apostles that I saie to al Christians who so euer they be watche ye Now commeth me M. Iewel in and by this place would proue that the wordes whiche our Sauiour spake to Peter in S. Iohn concerning the commission he gaue him to Feede his Lambes and his Sheepe were spoken not to Peter alone but to al the Apostles And why Forsooth bicause in this place of S. Marke Christe geuing a general warning to watche against our Lordes comming said What I saie to you I saie to al. To al M. Iewel But what said Christe to al Pascite No forsooth good Sir that he said to al was Vigilate Watche ye Certainely the vnlearned that reade your bookes had neede to watche your fingers This is M. Iewels worthy Argument this is the libertie he geueth vnto him selfe this is his new profounde Logique He might by this Scripture as easily haue concluded that al Christians as wel of the laie and secular sorte were as wel commaunded to Feede Christes Lambes and sheepe as Peter him selfe or the other Apostles For if he wil grate vpon the wordes not as he falsly allegeth them quod vni dico omnibus dico what I saie to one I saie to al whiche are not in the Scripture but quod autem vobis dico omnibus dico what I saie to you myne Apostles I saie to al Christians Why maie not euery Tinker and Sowter take vpon him to Feede Christes Lambes and Sheepe saying if he be rebuked for his presumption He that said to Peter Feede my Sheepe said he not to al in general What I saie to one I saie to al And if he said to al wherefore shoulde I not feede Christes flocke as wel as Peter Yea if either S. Markes Scripture What I saie to you myne Apostles I saie to al or M. Iewels scripture what I saie to one I saie to al maie take place and be vnderstanded in general what neede shal there be of Bishoppes Priestes Ministers or of any Order at al sith that by M. Iewels interpretation what was spoken to one or moe Apostles was spoken to al menne and wemen indifferently Suche good order wil ensue of M. Iewels disorderly handling of the Scripture Yea whereas Christe said to Iudas quod facis fac citius By M. Ievvels diuinitie it may be proued that euery man is bid to make speede in betraying Christe Ioan. 13. 1. Cor. 3. doo quickely that thou arte about to doo euery man shal betraie Christe againe For after M. Iewels diuinitie Christe said what I saie to one I saie to al. O worthy clerke Nay ô miserable people where suche corrupters of Scripture haue charge of soules Iewel Pag. 108. S. Paule saithe VVhat is Peter vvhat is Paule but the Ministers of Christe through vvhom ye haue beleeued Paule hath planted Apollo hath vvatered c. Harding This place of the Scripture and two other of S. Chrysostom answered by whiche M. Iewel would proue that Peter had no preminence in gouernment aboue the other Apostles What conclude you thereupon The .27 Chapt. That there is no difference of preeminence betwixte the Apostles Or that al the ministers of the Church are equal Bishoppes Priestes and Deacons I marueile why ye allege it S. Paules meaning is in that place that the Sacramentes take not force to worke grace by any minister be he of high or lowe degree be he good or be he otherwise The vertue of the Sacramentes is geuen by Christe who is the principal geuer of grace by his Sacramentes as by instrumentes Ergo saith M. Iewel Peter hath no more preeminence to rule the whole Churche then the reste of the Apostles How doo the iointes of this argumente hang together By some newe kinde of Logique I suppose Certaine it is the worlde hitherto neuer knewe any suche Iewel Pag. 108. In Epist ad Galat. Cap. 1. Chrysostome saith Angeli quamlibet magni tamen serui sunt ac ministri The Angelles of God be they neuer so great yet are they but Seruantes and Ministers Harding As wel maie you beate downe the preeminence that Emperours and kinges haue vpon their laie subiectes by that place of S. Paule for kinges and Emperours are but Ministers as to ouerbeare thereby the preeminence of Peter in gouernment aboue the reste of the Apostles Yea you maie as wel conclude thereby a plaine equalitie suche as the Anabaptistes woulde haue emong al Christen men as equalitie of Authoritie emong the Apostles What meane you M. Iewel Wil you by suche a texte conueie to al subiectes equal power and authoritie with Kinges to al Deacons with Priestes to al Priestes with Bishoppes to al wiues with their husbandes to al Children with their parentes to al scholers with their Maisters Meane you to bring the worlde to suche a Confusion It were good you had the counsel of some learned Physician to purge you of suche wilde disordered humours or at least to keepe you close in some darke place til you come to your selfe againe For these phantastical dreames signifie your braine is not in good tempre Iewel Pag. 108. Chrysost homil 2. in Epist ad Timoth. 2. Therefore to conclude he saith Ne Paulo quidē obedire oportet si quid proprium dixerit si quid humanum sed Apostlo Christum in se loquentem circumferenti VVee maie not beleeue Paule himselfe if he speake any thing of his ovvne or of vvorldely reason but vve must beleeue the Apostle bearing aboute Christe speaking vvithin him Harding Thus you reason wee maie not beleeue Paule if he speake any thing of his owne Ergo Peter had no preeminence aboue the reste of the Apostles Logique must needes be good cheape where this wise argument commeth to market for good chaffer Where findeth M. Iewel this newe proper Logique As wel might he conclude Ergo Christe hath no preeminence aboue the Apostles If we searche and examine S. Chrysostom wel wee shal finde that he spake those wordes against them that take vpon them to iudge and to condemne the life of Priestes and thereupon breake from the vnitie of Religion Of whiche sorte M. Iewel is one who hath now a good while sitten in his throne of Iudgement as it were and hath condemned the Pope and the whole clergie and forsaken the Catholique faith and the vnitie of the Churche for none other cause for ought that he can allege but onely for the Popes il life and for the negligence of some of the clergie Looke wel vpon that Homilie of S. Chrysostome M. Iewel and you shal perceiue that his discourse is as muche directed against your owne arrogant manner in condemning
it Of the povver of Priesthod He that listeth to see more of the necessitie of Confession maie resorte to M. Allens learned booke of the lawful power of Priesthod to remitte sinnes The fifth booke conteineth a Detection of M. Iewelles errours lies sclaunders c. touching the Marriages of Priestes and Votaries the Canonical Scriptures the Sacramentes and other pointes of Doctrine The wordes of the Apolagie In the Defence 2. parte ca. 8. Diuision 1. Pag. 163. VVe saie that Matrimonie is holy and honourable in al sortes and states of personnes as in the Patriarkes in the Prophetes in the Apostles in the holy Martyrs in the Ministers of the Churche and in Bishoppes and that it is an honest and lavvful thing as Chrysostom saith for a man liuing in matrimonie to take vpō him therevvith the dignitie of a Bishop Confutation fol. 73. b. Matrimonie is holy and honorable in al persons and an vndefyled bedde as sayth S. Paule Hebre. 13. Yet is it not lawful for them to marye whiche either haue by deliberate vowe dedicated almaner their chastitie vnto God or haue receiued holy order For the vowed be forbidden mariage by expresse word of God Those that haue taken holy orders by tradition of the Apostles and auncient ordinaunce of the Church Touching the first the Scripture is plaine bicause a vowe is to be performed Psal 75. Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christ also sayeth in the gospel Matt. 19. there be some eunuches that haue made them selues eunuches for the kingdome of heauens sake He that can take let him take Vovve-breakers in vvhat danger they stād 1. Tim. 5. Againe S. Paul speaking of young widowes which haue vowed and promised chastitie sayeth that when they waxe wanton against Christ they wil mary hauing damnation bicause they haue broken their first faith Whether these scriptures perteine hereto and be thus to be vnderstanded we referre vs to the primitiue Church and to al the holy Fathers * Frō starre to starre leafte out of M Ievels booke VVhat the Fathers haue iudged of mariages after vovv of chastitie De bono viduitatis Whosoeuer haue thus vowed chastitie or by receiuing holy orders haue bound them selues to the bond of cōtinencie to the same by auncient constitution of the Church annexed if afterward presuming to marye excuse the satisfying of their carnal lust with the name of wedlocke be they men be they women they liue in a damnable state and be worse then Aduouterers * Suche mariages or rather slydinges and falles frō the holier Chastitie that is vowed to God S. Augustine doubteth not but they be worse then aduowtries S. Cyprian calleth this case plaine incest S. Basile accompteth the mariages of vailed Virgins to be void of no force and facrilegious She that hath dispoused her selfe to our Lorde sayeth S. Basile is not free lib. de virginitate For her husband is not dead that she may mary to whom she list And whiles her immortal husband lyueth she shal be called an aduoutresse whiche for lustes of the flesh hath brought a mortal man into our Lordes chamber * Leaft out by M. Iev The case is like in the man And whereas such persons with deliberate vowe purposed to consecrat them selues to our Lord only maides by virginitie widowes by chastitie of widowehod priestes by single life and continencie they may not with good conscience marye bicause the lust of the flesh foloweth not that former purpose but draweth the soule to her vices from that whereto it is bounde For what so euer is the worke sayeth S. Basile before whiche reason and lawe goeth not in the mynde the same is of the conscience noted for vnlawful Of al such after many wordes vttered in reproufe of their lewdnes he concludeth that they folow not wedlocke but aduoutrie But for proufe that vowed persons may not marye it were not hard to alleage so muche out of the fathers as would fil a volume * Clerkes boūde to cōtinēcie Li. 1. c. 11 Paphutius Li. 1. c. 23. Touching the second the Apostles forbidde those that come single to the Clergie to marye except such as remaine in the inferiour orders and procede not to the greater as we find in their canons Can. 25. Paphnutius as Socrates and Sozomenus record in their Ecclesiastical storie said at the Nicene Councel that it was an old tradition of the Church that such as come to the degree or order of Priesthod single should not marye wiues And this is that holy Bishop Paphnutius whom these Euangelical vowe-breakers pretend to be their proctour for their vnlawful mariages * Leaft out by M. Iev Siritius and Innocentius vver not the first ordeiners of clerkes cōtinēcie Neither Pope Siritius and Innocentius the first who liued long aboue a thousand yeres past were the first makers of the lawe that forbiddeth Priestes to marie but declaring that the same was of olde time ordeined and vsed of the Church they condemne the disorders against the same committed * Reade who list the epistle of Siritius ad Himerium Tarraconensem cap. 7. the second epistle of Innocentius to Victricius Bishop of Roen cap. 9. and his third epistle to Exuperius B. of Tolouse cap. 1. and weighing wel these places he shal perceiue that these holy Popes forbad the ministers of the Church the vse of wedlocke by the same reason by which the priestes of Moses lawe were forbidden to come within their owne houses in the time when their course came to serue in the holy ministeries By the same reason also by whiche S. Paule required maried folke for a time to forbeare the vse of their wiues 1. Cor. 7. that they might attend praying The place of S. Chrysostome alleaged by this Defender wel considered Ansvver to Chrysostoms place disproueth no part of the Catholike doctrine in this hehalfe but condemneth both the doctrine and common practise of his companions these newe fleshly Gospellers His wordes be these vpon the saying of S. Paule In 1. cap. ad Tit. homil 2. that a Bishop ought to be without crime the husband of one wife The Apostle sayeth he stoppeth the mouthes of Heretikes which condemne mariage shewing that it is not an vncleane thing but so reuerent that with the same a man may ascend to the holy throne or seate he meant the state of a Bishop and herewith he chastiseth and restraineth the vnchast persons Tvvise married may not be Bishops ād vvhy Secōd mariages lauful yet open to accusations Leaft out by M. Iev not permitting thē who haue twise maried to atteine such a rome For whereas he kepeth no beneuolēce toward his wife deceased how can he be a good gouernour Yea what greuous accusations shal not he be subiect vnto daily For ye al knowe right wel that albeit by the lawes the secōd mariages be permitted yet 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
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