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 God Traditions c. The second Chapter Ievvel Pag. 193. In prooem in prouer Salomon Touching the booke of the Machabees vve saie nothing but that vve finde in S. Hierome S. Augustine and they holy fathers S. Hierom saith the Church receiueth them not emong the Canonical allovved scriptures Harding The bookes of the Machabees canonical emonge the faithful S. Hierome speaketh of such Canonical Scriptures of the olde Testament as the very Iewes allowed for Canonical Such in deede the bookes of the Machabees are not But why haue you not alleged S. Augustines wordes as wel as S. Hieromes Certainely bicause they condemne you For if yee said al that of the bookes of the Machabees which S. Augustine saith you would allowe them for Canonical Scriptures amonge faithful Christians August de De Ciuitat Dei lib. 18. ca. â—6 He saith Machabaeorum libros non Iudaei sed Ecclesia pro Canonicis habet As for the bookes of the Machabees not the Iewes but the Church accoÌ„pteth them for Canonical Hereunto I maiâ— adde but M. Iewel and his Companions accompte not the bookes of the Machabees for Canonical 〈◊〉 theâ—â—in they are of the Iewes Synagog and not of the Church of Christ Now see good Reader â–ª 〈…〉 be made when he said as thou findest noted in the mâ—rgeâ— of his booke Pag. 191. that he would denie no more then S. Austine S. Hierom and other Fathers haue â—enied If you say ye deny not the bookes of the Machabees â–ª 〈◊〉 â—eproue you praying for the dead which is so sufficiâ—â—â—y proued by those bookes Soothly if you allow the one you must allow the other Ievvel Pag. 193. S. Iames epistle Eusebius saith S. Iames Epistle vvas vvritten by some other and not by S. Iames VVe must vnderstand saith Eusebius that it is a bastard epistle Harding You haue abused Eusebius For he leaueth not there but goeth forward shewing what he ment by his word li. 2. c. 23. li. 2. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche you turne is a bastard But Ruffinus more ciuilly translated it à noÌ„nullis non recipitur The epistle is not receiued of some men And Eusebius him selfe addeth Nos tameÌ„ scinius etiaÌ„ istas cuÌ„ caeteris publicè aplerisque fuisse Ecclesiis receptas Yet we know that S. Iames and S. Iudes Epistles with the rest haue ben publikely receiued of most Churches wherby we learne that Eusebius meaÌ„t by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asmuch to say as it is accompted of some men not to be S. Iames owne Touching his owne iudgement he sheweth him selfe to be of the opinion that it is S. Iames epistle Of some he coÌ„fesseth by those wordes that it was doubted of Therfore you haue reported Eusebius vntruly making him to pronounce negatiuely of the epistle which directly he hath not don Iewel S. Hierome saith It is said that the Epistle of S. Iames vvas set forth by some other man vnder his name Hiero. iâ— catalogâ— Harding I graunte But S. Hierom had said before those wordes which you allege Vnam tantum scripsit Epistolam quae de septem Catholicis est He wrote onely one epistle which is one of the seuen Canonical Epistles Hiero. iâ— catalogâ— Ecclesi script Againe after the wordes by you alleged it followeth that the said epistle in processe of time hath obteined authoritie Ievvel 194. VVe Lutherans and Zuinglians agree throughly together in the vvhole substance of the Religion of Christe Harding I perceiue the Sacrament of Christes body and bloud is no substantial point with you and yet he that receiueth it vnworthily 1. Cor. 11. receiueth his damnation And he can not receiue it worthily who beleeueth amisse of it But either the Lutherans or the Zuinglians or bothe beleeue amisse thereof bicause in that behalfe they â—eache cleane contrary doctrine Therefore either both as the truth is or one of those two sectes as them selues must confesse receiueth alwaies vnworthily and consequently they must confesse that one of the two sectes is vtterly damned without any hope of saluation And certainely the Zuinglians as also the Caluinistes are the worse bicause they beleeue Goddes word lesse in some degree then Luther taught and go further from the literal sense of his Gospel 1. Timo. 3. and from the beleefe of the Church which is the piller of truthe Iewel 194. The Church is not God nor is able of her selfe to make or alter any article of the faith Harding Esai 59. Ioan. 14. But she is the spouse of God and to her he hath promised both his wordes and his spirite to remaine with her for euer And therefore she is the chiefe witnes of al the articles of the faith Wherefore seing you hearâ— not her witnesse you ought to be vnto vs as an Heathen Matt. 18. and a Publican Iewel Isai 8. Esaie saith to the lavv rather and to the testimonie If they ansvver not according to this vvorde they shal haue no Morning light Harding Iere. 31. Hebre. 8. This lawe is written also in our hartes as Ieremie and S. Paul doo witnesse And the successours of the Apostles geue also a testimonie of Christe no lesse Ioan. 15. then Christe said the Apostles should doo Therefore the lawe and testimonie whereunto Esaie calleth is as wel that which is written in faithful mennes hartes and which is witnessed in the Church as that which is written in the olde and new Testament Iewel Pag. 194. M. Harding saith further If quietnesse of Conscience comme of the vvorde of God onely then had Abel no more quietnesse of conscience then vvicked restlesse Cain c. VVho vvould thinke that M. Harding bearing suche a countenance of Diuinitie vvould thus goe about to deceiue him false vvith a pointe of Sophistrie Harding Who would thinke that M. Iewel being pressed with a point whereunto he is not hable to make answere would not thus go about to deceiue his vnlearned Reader with a point of Sophistrie I praie thee reader take the paines to peruse what the Apologie saith what I haue said in my CoÌ„futation and what M. Iewel bringeth in the Defence touching this matter I desire no more but that thou read it and then iudge as thou seest cause It is an easy matter for M. Iewel when he hath made me to speake what he listeth to frame an answere accordingly But I must alwaies warne the reader not to beleue M. Iewel when so euer he reporteth either my wordes or any other mannes M. Ievv shifteth him selfe from Scripture to Goddes vvorde but to repaire to the Original Fot seldom is he founde cleere of the crime of falsifying And here he entwiteth me of Sophistrie wheras in deede he vseth the grossest sleight of Sophistrie him selfe He conueigheth him selfe from the Canonical Scriptures to Goddes worde Now I spake of the Scriptures and he answereth of Goddes worde Defence pag 191. Whereas it is said in the Apologie that
thee an other example hauing taken vpon him to proue Defence Pag. 157. that the Canonistes haue taught the people that Fornication betwen single folke is no sinne it is a worlde to see what a doo he maketh what a number of Allegations he hudleth together and when he hath vttered al his stoare he is as farre from proufe of that he tooke in hand to proue as he was before he beganne So that in effecte nothing thereby is done but onely malice shewed and incke and paper spent First to make a great shewe Defence 360. and to increase his Volume for to what other purpose I see not he telleth vs of certaine beastly sayinges of Aetius the olde Heretique and of Prodicus the heathen philosopher as though the Canonistes were to be blamed for the faultes of the Heretiques and Infidelles of olde time Nexte he bringeth in Laurentius Valla the Grammarian whose saying though it be not needeful here to reherse for the reuerence of chaste eares yet it maie with a conuenient interpretation be honestly defended Then Richardus de Sancto Victore a late Schooleman and Socrates the Historiographer are haled in to geue their verdite and though they tel vs of the corrupte iudgement of certaine that made litle accompte in conscience of Fornication and whooredome yet that the Popes Canonistes taught the people that simple Fornication is no sinne thereof they speake not one word Which bicause M. Iewel him selfe perceiued right wel he preuēted that he feared would be obiected and after that number of impertinent allegations M. Ievvelles But. commeth in as his manner is with his But saying But ye wil saie al this hitherto perteineth nothing vnto the Canonistes To whom answere maie be returned that so it is in deed and whereas he knew it him selfe what meant he neuerthelesse to put it in but to increase the heape of his Volume After this he pretendeth to come to the very point and to hit the naile on the head as they saie And there he taketh aduantage of a Decree of the first Toletane Councel falsly reported in Gratian by the ouersight of the printer in an olde Copie many other Copies being true whiche aduantage neuerthelesse eftsones there he forgoeth confessing the Copie to be false Yet al must in to fil vp the great booke Then he goeth to the true Copie and either by ignorance he mistaketh the place or by malice falsifieth the sense dissembling that the worde Concubina Cōcubina is oftentimes taken in good parte to witte for a woman vsed in al respectes like a Wife and with the intent and affection of wedlocke before the Marriage be openly solemnized This shal be better perceiued by reading that I haue said hereof Lib. 5. cap. 15. From that Councel whiche was holden long before any of the Canonistes whom so fowly he sclaundereth wrote letter he goeth to peake in his Gloses the Gloses I meane vpon Otho whom like an vnskilful lawier he maketh one with Otho bonus and vpon the Decrees of Gratian. The one Gloselie falsifieth by leauing out a worde of chiefe importance the other of purpose he misconstrueth the rest that he allegeth out of an other Glose and out of one Petrus Rauennas a Canoniste is true and perteineth nothing to the wicked doctrine whereof he accuseth the Canonistes From the Gloses he starteth to S. Augustine in Enchiridio ad Laurentium Defence 361. And out of him he taketh a sentence vtterly to no purpose but to fil vp the paper From S. Augustine to the Councel of Basile then to Erasmus in Enchiridio militis Christiani belying them bothe From Erasmus he crepeth to Iacobus de Valentia Iacob de Valentia in Psal 118 saying of Iewes Saracenes and certaine il Christian menne that to excuse their detestable life they affirme simple Fornication to be lawful But what is this to the Canonistes From this Iacobus the Spaniard of Valentia he conueieth him selfe to Alexander of Hales the English man and from him to Antonius of Florence the Italian But at their handes he findeth no more reliefe then he founde at the others By Antonius it is roported onely that their errour is confuted who saie that simple Fornication is no sinne In Alexander there is nothing founde but onely a saying pretended to be S. Ambroses whiche maketh nothing to the purpose neither is it at al being vttered in suche wordes to be found in S. Ambrose At length he endeth this matter with a falsified saying of S. Augustine making that holy Father as vntruly he reporteth his tale to saie that he can not tel whether that kinde of Fornication whiche single menne committe with single womenne be forbidden or no. Whiche were it true that S. Augustine so said as in deede he saith it not but speaketh otherwise as here the reader shal finde by me declared yet by that the sclaunder vttered against the Canonistes is not iustified This muche haue I here noted for examples sake to the intent thou maist vnderstand Reader what order he keepeth commonly in his writing and whereof it commeth that his bookes rise to suche a huge quantitie And as he hath donne in these two matters so hath he donne in the reste very fewe excepted The same would I here by sundrie other mo euident examples shewe were it not ouer long Certainely this is not to answer a Booke it is not learnedly to replie it is not directly to confute a Booke It is onely an ostentation of much reading it is a copying out of common places laid vp in Notebookes it is to render wordes for reasons and heapes of impertinent sentences of what so euer Writers for apte testimonies of the ancient Fathers Briefly it is not an orderly disproufe of the doctrine that the Church hath hitherto holden For who so wil consider of it with right iudgement shal finde our proufes to stande vnshaken and my former Booke to remaine a sufficient Confutatiō not only of the Apologie but also of the pretensed Defence it selfe That it maie truly be said there was a Confutation of the Defence made before the Defence it selfe was printed For if the pointes of my former Booke be wel weighed and considered of they wil to the learned seeme a sufficient answer to what so euer he bringeth For trial hereof I referre me to the answere whiche here I haue made vnto his View of Vntruthes The View of M. Ievvels Vntruthes Among whiche Vntruthes thou shalt finde few noted out of the Apologie so by him discharged but that in respect of my Confutation notwithstanding his Defence he maie seeme stil to stand chargeable no lesse then before If he can no better discharge him selfe of suche Vntruthes which he him selfe hath chosen out of the whole heape as the least and easiest for him to defende and in iustification of which he had greatest cōfidence it maie soone be iudged how vnlike it is that he shal be hable to discharge him selfe of those
greeue the harte not onely of his Aduersarie but also of any other godly man with scorneful flowtes in thinges of greatest holinesse But Christian Reader we striue not for the Garland of that game we go not about to trie maisteries of suche witte or of humaine learning Our strife is about the Truthe The waie to shewe it and proue it whiche he him selfe by open Chalenge hath offred his Doctrine to be tried by is by laying forth the plaine Scriptures the examples of the Primitiue Church the testimonies of the General Councelles and ancient Fathers Of these who hath so great stoare saith a frende of his as M. Iewel Who euer sawe the margent of any Booke so beset with cotations as his Bookes are This were a great euidence of the Truthe on his side if the matter were alwaies tried by what so euer multitude of writers sayinges But what if the number of his testimonies be quite beside the purpose Seemeth he not then very shamelesse Is he not then farre to blame so to abuse the plaine and wel meaning Readers It shal be said perhappes in his excuse He seeth the negligence of menne he coÌ„sidered that fewe or none examine our writinges And therefore he thinketh he shal seeme to saie muche though in deede nothing be said that perteineth to the pointes presently handled And where a thing is to be done and the same for want of habilitie can not be done there it seemeth good policie to geue the assaie and to make shewe as if it could be donne or were donne It is knowen how flatterers make resemblance of frendship how Hypocrites geue forthe tokens of holinesse the intended Bankroute of good truste and credite the craking Coward of stoute courage Beggers oftentimes of welth Queanes of womanly honestie and chast demeanour Right so M. Iewel feeling him selfe destitute of the Truthe and impugning the Truthe and professing to deliuer vnto the worlde a new Truthe that is to saie a heape of olde Vntruthes busily set forth of late yeres by Luther Zuinglius Caluine Beza and the reste and by Wiklefe Hus Waldenses and others their predecessours in former times laboureth with al his witte and cunning to iustifie it calling it by the name of Goddes pure worde the Gospel and the sincere Truthe that whereas he is not hable to perfourme his intent in deed yet he might seeme to make it good with wordes Touching the life of the Clergie wel maie I confesse that M. Iewel hath somewhat to saie out of certaine writers how true I knowe not whereto I shal hardly be hable to make answer in ful defence of certaine personnes But as touching the Doctrine that the Catholike Churche holdeth at this daie and hath alwaies holden I auouche boldly as by sundrie our bookes it hath now ben clearely proued and they vnderstand so much that doo thoroughly examine the reasons authorities and proufes of both partes that he is not hable to bring so muche as one sentence out of any allowed writer that may not easily be refelled And bicause he knoweth that in pointes of Doctrine the force of Truth is clearely on our side he would faine traine me from matters of Doctrine wherein he hath smal hope of victorie or of acquitting him selfe with euen hande vnto matters of life and other bye thinges whereof what so euer be beleeued therein is no great danger touching our Saluation As for example what cracke is there made in the Doctrine of the Catholique Churche if the Nominales and the Reales if the Thomistes and Scotistes dissent about pointes Logical or Metaphysical or perhappes also about the paringes of some Scholastical pointes of Diuinitie What if some light beleeuing writers haue sadly and in ernest made mention of one Ioane a woman Pope deceiued by Martinus Polonus Martinus Polonus a man of smal credite who moued with olde wiues tales first committed that fable to writing What if some later writers haue vttered their phantasies whiche they dreamed thereof vpon occasion of an olde Marble Stone hauing in it a woman with a ladde standing by her engraued What if a fewe menne that helde with certaine euil Emperours whiche could not abide to be reuoked from their vnlawful lustes by the Pope for the time being haue written and reported il of a fewe Popes What if Iohannes Casa wrote some vnchaste Italian Sonettes and Rymes in his yewth though for filthinesse not comparable to suche as be extant of Bezaes making the Apostle of the Frenche Huguenotes What if Petrus Aloisius whom Paulus Tertius the Pope loued so tenderly were a vicious man What if Iohn Diazius the Spaniard were vnnaturally murdered by Alphonsus Diazius his brother that liued at Rome What if Luther wrote against the furious vproares of the Boures in Germanie when he sawe they were sure to be ouerthrowen by the Nobilitie there whom notwithstanding he had before by Thomas Muncer his scholer stirred to take weapons against their Lordes that he might laie some good colour vpon that he had il begonne What if some haue written though not without contradiction of others that Poison was ministred in the blessed Sacrament What if a Pope shewed him selfe cruel and without pitie in suffering Frances Dandulus the Venetians Ambassadour to lie vnder his table like a dogge whiles he was at diner What if Popes haue suffered great Princes and Monarkes to kisse their feete to holde their Stiroppes to leade their horses by the Bridle Wâ—at if Gregorie the seuenth otherwise called Hildebrande whom many graue Writers reporte to haue benne a man of great vertue and an excellent good gouernour of the Church be of some Writers of that age who flattered the Emperour then being that Popes mortal enemie accompted an il man What if Pope Alexander vsed Frederike the Emperour more proudly then became a man of his calling What if Constantines Donation can not be most sufficiently proued by record of antiquitie What if certaine Emperours and other Princes for great causes haue ben remoued froÌ„ their estates by the Popes authoritie What if the Gloser vpon Gratian and certaine other Canonistes haue immoderately magnified the Pope and to extol his power haue vsed some termes vndiscretely which neuerthelesse by fauorable interpretation maie be iustified What if the Popes at certaine times either for negligence cared not or for the wrechednesse of mannes il inclination could not or for great considerations would not vtterly purge the Citie of Rome of Courtesanes and Brodel houses What if the life of many Priestes Bishoppes Cardinals yea of some Popes also hath iustly deserued to be reproued Once to conclude what if al sortes of olde Bookes being raked out of dusty corners Schoolemen Summistes Glosers vaine Chroniclers Legendes writers of Dreames and Visions and suche Riffe raffe and menne for the purpose being set a worke to peruse them in the same be founde a fewe fonde pointes of Doctrine certaine loose Conclusions many seely Tales not worth the telling and some lewd faultes of
the Doctrine touching Hel betwene Iacobus Smidelinus and Nicolaus Gallus on the one parte teaching that Christe suffered also in Hel and felt the torment of that euerlasting Fyre and the Preachers of the Sea townes of Saxonie on the other parte who tel their people there is no Hel at al The like strife is about the Doctrine of Freewil some holding with Luther some with Caluine They be diuided likewise in their determinations touching Iustification some imputing it to Faith onely as Matthias Flacius Illyricus some partly to Faith partly to Charitie as Philip Melanchthon and Georgius Maior Of Penaunce some make three partes some make but two About the number of the holy Sacramentes their discord is more notorious The Gouernours of the congregation of Geneua from whence our new Churche of England hath fetched their light admit two So doth Illyricus and many Preachers of Saxonie that dawnce after his Pype The Doctours of Lipsia wil haue three not one more nor one lesse Melanchthon at Wittenberg and they of his bande wil needes haue foure at the least Others some there be that content them selues with one Al the reste they refuse And now of late yeres as this Gospel is a Proceeding Gospel and remaineth not long in one sorte of Doctrine there be vnder the kingdome of Pole that haue abandoned the necessitie of al the Sacramentes of the newe Testament and require the Iewishe Circumcision to be restored It is muttered also that in some places where this Ghospel is hotest that the Paschal Lambe is called for O merciful God whyther wil this Gospel proceede at length But what neede I to speake of the strifes and debates that were and be in our time betwixt the chiefe Maisters of this new Religion They were at debate not onely side against side men against men Preachers of one Churche against Preachers of an other Churche but also many of them and that of the most famous were at debate with them selues Bucer with Bucer Bucer Melanchthon with Melanchthon Luther with Luther Caluine with Caluine Peter Martyr with Peter Martyr What a doo had Bucer to keepe him selfe in credite with any side who after he ranne out of his Cloister and tooke vnto him a Yokefellowe firste became a Lutheran after that a Zuinglian and againe a Lutheran and last of al after he came into England as it is wel knowen nor perfite Lutheran nor perfite Zuinglian but an vncertaine and ambiguous Mongrel betwen bothe Melanchthon Melanchthon as the worlde hath seene and as it may be proued by sundry his editions of his Common places and other writinges was so mutable in his Faith that he semeth to haue made him selfe a slaue subiecte to al occasions of mutations As he was neuer stable in his life time so a litle before his death he turned wholly from his olde Maister Luther and became a Caluinian Sacramentarie as his Epistle witnesseth written to the Palsgraue of Rhene and so died in the woorst change of al. To declare how Luther Luther disagreed with him selfe bothe in deedes and writinges it would require a whole booke The same hath ben at large set forth by Cochleus and other learned men of our time What be the contradictions wherein Caluine Caluine fighteth with him selfe and other his infinite errours and confusions Nicolaus Villagagno that learned man and valiant knight of S. Iohns Order hath diligently discoouered Peter Martyr in Strasburg a LutheraÌ„ in England a zuingliaÌ„ As for Peter Martyr I reporte me to the whole Vniuersitie of Oxforde that heard his lessons whether at his first comming thither he were not a Lutheran touching the matter of the blessed Sacrament and after he had ben sent for to come to London and had ben schooled in the courte in king Edwardes time became a Zuinglian Who so euer wil stand in his defence this that I shal here say can not be denied At Strasburg from whence he came into England he professed the Faith of the Lutherans for otherwise he shoulde not haue receiued stipende for his Lecture of the Magistrates there But at Oxforde he changed his Faith of Strasburg for the Faith of king Edwardes Courte For which cause he was not receiued againe at Strasburg at his returne out of England in Quene Maries reigne and therefore he tooke such coÌ„dicion as he could gete at Zurich in Suitzerland So Peter Martyr of Strasburg agreed not with Peter Martyr of Oxford as the world knoweth and his bookes doo witnesse And it may be doubted whether Peter Martyr of Oxford agreed with Peter Martyr of Zurich What confusion is this To dwel no longer in this lothsom matter what Babylonical confusion is in the chiefe Doctours of this new founde Gospel if there were nothing els to be said it might appeare by that we find that Gaspar Querchamer Gaspar Querchamer a learned laye man hath gathered together six and thirty places repugnant the one to the other vpon the one only Article of CoÌ„munion vnder one or both Kindes and by that Osiander writeth of Melanchthon and his folowers that they helde .xx. Opinions 21. OpinioÌ„s touching the Article of Iustification diuers and disagreing the one from the other touching the Article of Iustification Whereunto he addeth his owne different from th' other and also from the truth and so maketh vp the number of xxj dissonant Opinions Al this being weighed and considered I trust it shal not be taken for any hainous crime of my parte that I called that Synagog where such men be the chiefe Apostles and Prophetes a Babylonical Tower Yea now if ye list M. Iewel to aggrauate that greuous faulte of myne I say againe that it is woorse then the Babylonical Tower howe muche woorse it is confusion of Doctrines to be â—ounde in them that haue charge of Soules then confusion of tonges in them that builde vp stone walles Whether the chiefe Deuisers of this new Gospel might not iustly be called Loose Apostates You haue put in your heape of bitter wordes pretended to be gathered out of my bookes this saying as by me spoken to your companions Ye are Loose Apostates Which saying in very deede in suche forme of wordes is not myne For trial whereof the Reader may repaire to the place directed by your cotation The place is in my Confutation of your Apologie fol. 323. a. By the note of this saying you thought to discredite me for that is the thing you seeke most chiefly being otherwise vnhable to answere to the pointes of doctrine What thereby you haue obteined among your dere brethren the married Moonkes and Friers I knowe not ne recke not verely for the same I am neuer a white a shamed to shew my selfe before good men Loose Apostates But with which of these two bitter woordes are you greeued M. Iewel With Loose or with Apostates Amend ye the one and I promise you to reuoke the other VVho is an Apostata Bicause euery
morbum in ipso capite componit Ecclesiae in ipso vertice componit membrorum omnium sanitatem in Petroscilicet illo qui dixerat etiam si oportuerit me mori tecum non te negabo He cureth the sickenes of the whole body in Peter the very head it selfe of the Churche and in the very crowne of the head it selfe he setteth in order the health of al the members I meane in the selfe same Peter that had said Although I were driuen to die with thee Mat. 26. I wil neuer denie thee Iewel And the very Ordinarie Glose geueth these vvordes to S. Paule Non didici ab aliis tanquam à maioribus sed contuli cum illis Gloss Galat 2. tanquam cum amicis paribus I learned not of Peter and others as of my betters but I had conference with them as with my Equalles and frendes Harding Difference betwen learning and conferring together Had M. Iewel learnedly considered the difference The 24. Chapt. that is bewixt learning and conferring he would neuer for very shame haue alleged thâ—s place of the Ordinarie Glose In learning the teacher is of greater dignitie In conferring what soeuer the personnes otherwise are either of one dignitie or of diuers as touching the act of conference they make them selues equal as doth the King with his Counsel when they laie their heades together to boult out one mater Yet no man maie thereof reason that there is no difference of state betwixte the King and them of his Counsel or that euery of the Counsel is of equal state one with an other What neede S. Paule had of S. Peter to haue matters decided by his authoritie Actâ— 15. it appeareth in the Actes of the Apostles when he with Barnabas and others were sent from Antioche to Hierusalem to know whether the Gentiles were bounde to be circumcised But M. Iewels happe is alwaies to fal vpon places that bringe him smal worship or aduantage of his cause The Apologie Part. 2. Cap 3. Diui. 4. pag. 107. It vvas said indifferently to them al feede ye c. Confutation Wee denie that it was said indifferently to them al Feede ye Iohan. 21. yea or that it was said at al Feede ye To Peter and none elles was it said Feede my lambes Feede my sheepe .. Which worde of Feeding so singularly spoken to Peter in the presence of the other Apostles proueth that it was not indifferently said to al Feede ye Iewel Pag. 107. It forceth not greatly vvhat M. Hardinge denie or graunte hauing neither reason nor autoritie but onely his ovvne But if povver vvere not geuen indifferently to al the Apostles tel vs then vvherein is the â—ddes VVhat had Peter more VVhat had the others lesse Or vvhat olde Doctour or learned Father euer savv this difference Harding M. Iewel is tolde where he maie finde his demaundes answered and are also here answered in parte Though we tel you this The 25. Chapt. and proue it neuer so plainely yet stil wil you wrangle The Fathers haue infinite places for Peters preeminence aboue the rest as I haue partely here but more largely in my Answer Ansvver to your Chalenge shewed Article 4. Yea the selfe same places of the Fathers that you allege to proue the contrarie apparently within few lines after doo vtterly and in plaine wordes so refute you as your selfe knowe that for very shame you durst not to allege any whole place of certaine the olde Fathers but Iewishly lefte them circumcised as I haue shewed before in sundry allegations of S. Hierome of S. Chrysostome of S. Augustine and of others wherby the Reader hath a viewe and maie conceiue what you haue done in the reste And yet suche is your impudencie as though you walked inuisible and none were hable to detecte your false dealing you cal importunately vpon vs to shewe the oddes and to tel you what authoritie Peter had more then the reste And to declare what olde Father euer sawe any suche difference If it maie please you to reade the fourth Article of my Answere to your Chalenge M.D. Saunders booke entitled the Rocke of the Churche and M. Stapletons Returne of your Vntruthes vpon you in iustificatioÌ„ of Vntruthes which you impute vnto mee there maie you haue moe olde Fathers then ye haue yet or euer shal be hable to make reasonable answer vnto A most plain and euident testimonie of the Popes Primacie ouer al the vvorlde Chrysost homil 1. de poeniteÌ„tia In the meane time tel vs what S. Chrysostome meant when he said thus in his first homilie de poenitentia Ecclesiae primatum gubernationemque Petro per vniuersum mundum Christus tradidit Christ hath deliuered vnto Peter the primacie and gouernment of the Churche through the whole worlde When ye can shewe vs suche a plaine testimonie out of any Father that S. Peter had not the primacie and supreme gouernment deliuered vnto him by Christ you shal seeme to saie somewhat Iewel Pag. 107. 108. Christe saide equally vnto them al. Receiue the holy Ghoste whose sinnes ye forgeue they are forgeuen Goe into the whole worlde Preache the Gospel to euery creature These vvordes perceiue equally vnto al. Peter had no more the holy Ghoste no more povver to forgeeue sinnes no more commission to go into the vvhole vvorlde no more authoritie to preache the Gospel then others had Harding Why are you so copious in bye maters wherein I neuer striued with you and so barrein in the principal mater that lieth in controuersie betwixte vs Equal power was graunted to the Apostles to gather the Church this was neuer denied you But their power was not equal to rule the Church after that it was gathered from euery coaste of the worlde The which point you disproue not Iewel Pag. 108. M. Harding saithe To the Reste of the Apostles it vvas not said at al Iohan. 21. Feede ye To Peter and to none els vvas it said Feede my Lambes Feede my sheepe Yet Christe him selfe saithe Quod vni dico omnibus dico Marc. 13. That I saie to one I saie to al. Harding M. Iewel fouly falsifieth the worde of Christ him selfe What M. Iewel wil ye neuer leaue your falsifying The 26. Chapt. And are ye not a fraide to corrupte the holy Worde of the Sonne of God him selfe Is our cause so good and substantial that ye can make no shewe of truthe a-against it but by foule corruption of the Scripture Where is this written Be ye not a fraide for your aduantage to deceiue the worlde with Scripture of your owne making And were it true that S. Marke had so written how can you wreste it to your purpose Thus it is good Reader Our Sauiour gaue a general warning not onely to the Apostles but to al menne beleeuing in him to be watcheful against our Lordes comming which shal be suddeinely at suche time as they know not and therefore said Vigilate
shal succede him that is your accursed addition but he saith non parcentes gregi which you haue left out Those rauening Wolues shal not spare the flocke but shal diuide the faith and scatter the flocke as you haue doone For where one Faith was you haue made two and where charitie was you haue set debate Now whereas S. Paule farther saith men speaking peruerse things shal spring out of them selues he saith not Act. 20. they shal spring by Succession That is your foule corruption of the holy texte He addeth also other wordes immediatly whiche you haue leaft out as vtterly betraying your foule Heresies It foloweth in the selfe same clause and sentence vt abducant discipulos post se There shal spring out of your selues men speaking peruerse thinges Act. 20. to leade away scholars after them Vt abducant to lead away Whence shal they lead them from the Apostles and from their Successours and from the flocke wherein they liued before Whither shal they lead them Post se after them selues That is to saie they shal not keepe the former Succession of Doctrine and order teaching as their Fathers haue donne but they shal departe from that Succession and shal leade and cari◅ others awaie with them and become peruerse Teachers in suche sorte that they shal haue Disciples of their owne who shal beare their name as Luther hath the Lutherans Zuinglius hath the Zuinglians Caluine hath the Caluinistes after him who goe away from their forefathers Doctrine and them selues set vp a new beleefe comming in Christes name and pretending his Gospel but yet not teaching his truth bicause thei leaue the Succession where only his truth was and is taught For it onely doth by open practise shewe and witnesse the true meaning of his worde vvho be the leaders avvay of the Flock 3. Reg. 12. This this M. Iewel is the Succession that we claime by Tu abducis you leade awaye the flocke from their auncient Pastours and shepeherds we tarie stil behinde in the old Succession of Peters Chaier Ieroboam went out from Moyses Chaier and caried ten tribes after him so did Arius and so did Luther so did Caluine so doo you The Prophetes taried behind with Moyses Chaier in so muche that good Simeon Anna Zacharias Elizabeth and our Ladie the Blessed Virgin Marie chose rather to dwel in Gods Church with the vnclean scribes and Pharisees then to goe out ofter the Samaritans and to seeke a cleaner Congregation either in the mount Garizim or in Egipte in the Scismatical Temple of Onias Euen so doo we abyde stil in the olde Church neither are we greatly moued with your mockes and scoffes when ye cal it the Mumpsimus Churche Yea we abide contented with the olde translation of the Bible with the olde Portuises and Masse bookes yea perhappes also emong some Scribes and Pharisees But yet there by Goddes grace we wil looke for our Lords glorious comming who commended our forefathers to the special charge of Peter Ioan. 21. and therein vs to his Successours We are within the Fold ye without we are Sheepe ye are Goates we keepe in al that we can ye drawe away and pul out al that ye can we sprang not out of you but ye out of vs. If S. Paule had spoken of his Successours in that place he would not haue said Vt abducant to leade away scholars For when some be leadde away some others tarie behind Now the Successour if he abide not behinde he is no Successour Nestorius a skatterer of the flock but a leader away In so muche that Nestorius being Bishop of Constantinople yet when he taught otherwise of Christes Person then his Predecessours had donne he was then no Successour of Alexander Paulus and S. Chrysostome because he disalowed those his Predecessours but he was a scatterer of the flocke and a leader away of Scholars after him selfe and not after his Predecessours Thinke you that any true beleeuing man taketh you M. Iewel for one of the Successours of S. Augustine our Apostle M. Ievv no Successour of our Apostle S. Augustine who conuerted our English nation from Idolotrie to Christe Are you his Successour Why you lead men away from him and persuade in this your booke that he was not our true Apostle nor any true teacher of Gods worde but a cruel and blouddy man 1. Ioan. 2. and proud aboue measure Away Woolfe and deuoure thy Goates abroade thou camest from vs but thou wert not of vs for if thou hadst benne of vs thou hadst remained stil with vs. I exhorte al Christian menne to returne vnto the Succession of Peter and of al other faithful menne who abide in the same faith with him Iewel S. Hierome saith they be not alvvayes the children of holy men that by Succession haue the places of holy men Dist 40. Non est Harding Double holines There is a double holinesse one of life an other of state or office Concerning life it is true that many times euil men succede in the place of good And so meant your Author M. Ievv falsifieth S. Hierome Dist 40. Nō est facile as his owne wordes whiche in the same sentence you haue leafte out doo witnesse For thus he saith Non Sanctorum filij sunt qui tenent loca sanctorum sed qui exercent opera eorum They are not the children of the Saintes who holde the places of the Saintes but those who practise the workes of the Saintes In this sentence you haue leaste out the ende and haue caste in of your owne the worde alwayes and these two wordes by Succession And when al is done the sentence is not S. Hieromes but Gratians owne added to the former woordes of S. Hierome Howbeit they are somewhat altered Hierom. epist ad Heliodorū For thus saith S. Hierome Non est facile stare loco Pauli tenere gradum Petri iam cum Christo regnantium It is not an easy thing to stande in the place of Paule and to holde the Degree of Peter now raigning with Christe of whiche ye can take no aduantage against Succession whereof we treat Holinesse of degree and office Ioan 1. But concerning holinesse of Degree state and office there is the same holinesse in the Successour which was in the Predecessour For it is Christe that baptizeth and that in like ministeries worketh by the euil man as wel as by the good so long as the Succession is not broken of and forsaken For if that be once done he that maketh the breache is not properly a Successour in truthe but a beginner of errour As for example Who wil say that Cranmer was the Successour of S. Thomas Cranmer no Sucessour of S. Thomas the blessed Martyr or of Bishop Warrham in the Chaier of Cantorburie I trowe he him selfe would not say it if he were a liue seing he succeded not in their Faith and Doctrine Iewel Pag. 127. Not vvithstanding the
Counters the Kinges Beanch and other prisons in London be hable to kepe men fast But if you speake of your owne Church surely you had Apostates and renegate priestes in it Aduersus LuciferiaÌ„ or you had no Church at al as out of S. Hierome I shewed before who saith no Priest no Church And verely no trew Church euer was there without an External and publike Sacrifice which it might offer to God to acknowlege that he is the beginning and ende of al grace and goodnes But where no external Priesthod is as you now beleue ther is none there is no external Sacrifice and coÌ„sequeÌ„tly no true Church And seing renegate priestes can not make a true Church nor their Sacrifice can be acceptable vnto God yea rather seing they are of the mind and belefe that it is not lawful to honour God with the external Sacrifice of Christes owne body and bloud leaft to vs for that intent it doth stil follow that although ye haue true Priestes which runne from vs yet haue ye neither true Sacrifice by them nor true Church Ievvel Pag. 131. Tâ—rtullian saith Nonne laici sacerdotes sumus scriptum est c. And vve being laye men are vve not priestes it is written In exhortatione ad CastitateÌ„ Christ hath made vs both a kingdome and priestes vnto God his father The authoritie of the Church and the honour by the assemblie or Councel of Order sanctified of God hath made a difference betwen the laye and the clergie whereas there is no assemblie of ecclesiastical Order the priest being there alone vvithout the companie of other priestes doth both minister the oblatioÌ„ and also baptize Yea and be there but three together and though they be laye men yet is there a Church For euery man liueth of his owne faith Harding Wonder not M. Iewel as you confesse that once you did at your misfortune and euil lucke in that by vs a thowsand faultes are sooner fownd in your bookes then you could wel without blushing if any shame were in you note two hundred in myne For who so euer writeth against the truth can not possibly bring one word which for maintenance of an vntruth may be altogether truly applied after the writers minde out of whome the same is alleged onlesse that writer were him selfe an Heretike or in that behalfe by better iudgement noted of some errour Therefore it is easier to find many thowsand Lyes in your bookes then any fewe in myne And as that hath ben shewed in many other examples heretofore so shal it now appeare most euidently in this which you bring out of Tertullian TertulliaÌ„ in exhort ad castitatem MoÌ„tanus and Tertullian coÌ„demned the secoÌ„d Mariages First the booke and worke that you allege is one of those which Tertullian wrote against the Churche after that he became an Heretike and was one of the disciples of Montanus For as Montanus did condemne the second Mariages so did his scholar Tertullian Who hauing corruptly interpreted many places of S. Paule commeth at the length to proue his heresie by conferring the olde Testament with the new Ecce in veteri lege c. Beholde saith he in the olde lawe I finde the licence of mariyng ofte to be inhibited It is enacted in the booke of Leuiticus Sacerdotes mei non plus nubent my Priestes shal not marrye any more But the fulnes of the law as in other pointes so in this was reserued to Christe alone VVhereupon it was more fully and more streightly prescribed that those ought bo be of one matrimonie who are chosen in the Priestly ordâ—r In so much that I my selfe remember certaine menne for hauing had two wiues to haue ben remoued from their place of Priesthod An obiection of TertulliaÌ„ against him selfe But thou wilt say Then is it lawful for other menne to marrie twise for so much as exception is made against them to wit against Priestes to whom it is not lauful to haue ben twise maried Hitherto Tertullian hath gon about by the example of the Priestes of the olde and new Testament to shew that Laye men also may not marrye but once For in the newe Testament S. Paule would haue them only chosen to Priesthod Tit. 1. The husband of one vvife who are or haue benne the husbandes of one wife that is to saye haue neither had two wiues at once nor haue married a widowe nor haue had two wiues one after an other For al this doth the Apostle meane and the auncient Fathers do so witnesse Now Tertullian saw euidently that there was a difference betwen Priestes and laye menne whereupon he made the former obiection to him selfe that the second mariages which only do staye a man from being Priest are absolutely lawful for him who wil be no Priest but wil remaine stil in the degree and state of laye men To the which obiection being to strong for Tertullian it behoued him so to answere as yet his heresie against the second mariages might be mainteined So that nowe M. Iewel bringeth forth his heretical answer made vnto a Catholikes argument Thus then Tertullian goeth forwarde Vani erimus si putauerimus quòd Sacerdotibus noÌ„ liceat laicis licere nonne laici Sacerdotes sumus We shal be deceiued or we shal be vaine men if we shal thinke that to be lawful for Laye menne whiche is not lawful for Priestes We that are Laye men are we not Priestes also And so he goeth forward with that which M. Iewel did allege for his purpose Double priesthod For wheras there is a double Priesthod one publike and external which is onely coÌ„mon to those that receiue power to consecrate Christes Body and Bloud at the Altare the other priuate and internal which is indifferently common to the Priestes and to laye men whereby they al receiue power in Baptisme to offer spiritual Sacrifices vnto God 1. Pet. 2. as S. Peter saith Tertullian would haue the argument to be good that as none are made publike and external Priestes whiche haue had two wiues so none who are internal priestes might haue two wiues But Tertullian is deceiued in his heretical argument as wel as M. Iewel is in alleging an heretical authoritie Whereupon S. Hierome saith Montanus TertulliaÌ„ enemie â—o sâ—coÌ„d mariages qui Nouati schisma sectaÌ„tur putant secunda matrimonia ab Ecclesiae communione prohibenda cùm Apostolus de Episcopis Praesbyteris hoc praecipiens vtique in caeteris relaxârit non quòd hortetur ad secunda matrimonia sed quòd necessitati carnis indulgeat Montanus and those who followe the schisme of Nouatus thinke that the second Mariages ought to be forbidden from the Communion of the Church whereas the Apostle geuing that commaundement vnto Bishoppes and priestes hath doubteles released it in other men Not that he exhorteth them to secoÌ„d mariages but bicuase he yeeldeth to the necessitie of the flesh So that S. Hierome reproueth
Leo was an Arian Forsooth there is an old motheatē booke wherein Saintes liues are said to be conteined Sometimes it is called Legenda Aurea sometimes Speculū Sanctorū sometimes Legenda Lombardica or Historia Lombardica Gesnerus of Zurich saith one Iacobus de Voragine a Black Frier was the author of it It shal not greatly skil who was the author of it Certaine it is that among some true Stories there be many vaine Fables written Among which this is one that M. Iewel here allegeth in great sadnesse Neither is this reported of Pope Leo that he was an Arian in a special Legende written of Leo but in a Legende of S. Hilarie of Poitiers in Fraunce whose holy reliques the Huguenotes in their late vproares in Fraunce villanously abused burned to Ashes and threw awaie as likewise the boanes and Reliques of S. Martine Bishop of Toures and of that auncient and glorious Martyr S. Ireneus Bisshop of Lions That it may the better be knowen what a worthy Doctor the writer of this Legende was Historia Lombardica De sancto Hilario Legendae 17. Hilarius dicitur ab Altus ares let the beginning of the same Legende be taken as it were for a taste where ful Clerckely discussing the Etymologie and first original of S. Hilaries name thus he saith Dicitur Hilarius quasi Alarius ab Altus Ares virtus quia fuit alius in scientia virtuosus in vita Vel Hilarius dicitur ab ile quod est quasi primordialis materia quae obscura fuit Et ipse in dictis suis magnam habet obscuritatem profunditatem Of such geare the Reader may finde great stoare there when so euer he is disposed to lawgh Now let vs heare the Legende or rather the Fable by which it appeareth to M. Iewel that Pope Leo was an Arian Thus it is tolde word by word Eo tempore Leo Papa haereticorum perfidia deprauatus c. At that time Pope Leo corrupted with the false beleefe of Heretikes assembled a Councel of al the bishops They being called together Hilarius came in amōgest them not sent for Which thing when the Pope Leo hearde of he commaunded that no mā should rise vp vnto him nor geue him place When he was come in the Pope said vnto him Arte thou Hilarius the Frenche man I am not a Frenche man quod he but one of Fraunce that is to say I am not borne in Fraunce I am a Bishop of Fraunce Then said the Pope If thou be Hilarie of Fraunce I am the Bishop of the Romaine See and Iudge Then said Hilarius Although thou be Leo that is to say Lion yet thou arte not the Lion of the tribe of Iuda And though thou sitte as iudge yet thou sittest not in the Seate of Maiestie At that the Pope Leo arose with disdaine saying Abide a while til I come againe and paie thee that thou deseruest To whom Hilarius answered If thou come not againe who shal make answer vnto me in thy steede I wil come againe by and by quod he and wil bring downe thy pride When the Pope was gonne to do the secrete busines of nature he died of a dysenterie and auoiding foorth at the Pryuey al his entrailes he ended his life miserably In the meane ceason Hilarie seeing that none woulde rise vp vnto him tooke pacience and setting him selfe downe on the grownde saied Domini est terra Our Lordes is the earth And therewith the earth by the wil of God whereon he sate lifted it selfe vp and stoode vp equal with the seates of the other Bishops Hereupon when tidinges came that the Pope was dead miserably Hilarie arose and confirmed al the Bishoppes in the Catholique Faith and so sent them home This is the wise Legende by which it appeareth to M. Iewel that Pope Leo was an Arian Heretique To let passe the other folies of this Fable what a vanitie is it to make Leo the Pope and S. Hilarie the Bisshop of Poitiers thus to braule together at an assemblie of Bishoppes whereas it is most certaine that S. Hilarie died at least one hundred yeres before Leo was borne M. Iewel should not so falsly haue conceeled what followeth immediatly in the same Legende whereby this tale is discredited For thus saith the authour him selfe Hoc autem miraculum de morte Leonis Papae dubitationem habet tum quia historia Ecclesiastica vel Tripartita nihil de hoc loquitur tum quia aliquem Papam talis nominis tunc fuisse Chronica non testatur tum quia Hieronymus dicit quòd Sancta Romana Ecclesia semper immaculata permansit in futuro manebit sine Haereticorum in sultatione But of this miracle of Leos death it is doubted partly bicause neither the Ecclesiastical nor the Tripartite storie speaketh of it partly bicause the Chronicle witnesseth not that there was any Pope then of that name S. Hieromes testimonie for the Churche of Rome out of his ovvne Doctor also bicause S. Hierome saith that the holy Romaine Churche hath euer continued vnspotted and so shal continue for tyme to come that Heretiques shal haue no cause to insult at here Marke M. Iewel if your Legende be ought worth with how cleare testimonie of S. Hierome your imputing of Heresie vnto the See of Rome is confuted After this by waie of gheasse the Authour saith to make a bad defence of the fables vanitie wherein he sheweth also his owne folie and vanitie that it might be sayd that is to witte if a man would lye that at that time there was some Pope so called not canonically chosen but set in by tyrannical intrusion Whereas he feared this would not serue he addeth an other gheasse Vel fortè Liberius c. Or els perhappes saith he Pope Liberius who fauoured Constantius the Heretique Emperour was after an other name called Leo. Whiche al are very poore and peeuish shiftes to sooth the vaine fable of this Legende Suche Donghilles and broken haies M. Iewel is faine to rake and skrape to finde some Ragges wherewith to couer the fowle nakednes of his wretched cause Yet the Storie set out in the name of Amphilochius touching S. Basiles miracles is muche more probable and maie beare the name of the text where this Legende shal not be thought worthy the name of the Glose Iewel 131. Pope Coelestinus vvas a Nestorian heretike Harding coelestinus Pope falsly charged vvith the heresie of Nestorius Photius in epist ad Michaelē Bulgariae principē Prosper in Chronic. Who euer heard such an impudent man It was Coelestinus who condemned Nestorius and al his heresies It was Coelestinus in whose place Cyrillus the Archebisshop of Alexandria sate president in the third General Councel at Ephesus where Nestorius was accursed and condemned Of this Coelestinus the learned Bishop Prosper who then liued writeth Nestorianae impietati praecipua Alexandrini Episcopi industria Papae Coelestini repugnat authoritas The special diligence of the Bisshop of Alexandria
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
the very last man had drunke of that cup once filled and once coÌ„secrated for to that end this word al doth serue And that may wel appeare by S. Luke Luc. 22. who geueth vs Christes wordes in this wise Accipite diuidite inter vos Take yee and diuide it betwen you Which wordes S. Augustine saith were spoken of the Cup of the newe Testament Augustin de consensu EuangelistaruÌ„ lib. 3. c. 1. Enim Matt. 26. Drinke ye al of this in vvhat sâ—â—se vvas it spokeÌ„ Marc. 14. Diuide this Cup betwen you and drinke yee al of this doth make al one sense and that may more plainely appeare by the word enim for which doth follow in Christes saying Drinke ye al of this for this is my Bloud As if he said were not this my bloud eche of you might drinke vp the whole cup if occasion of thirst so required But now it is geuen not to quench bodily thirst but to nourish the Soule Therefore drinke ye so that al may drinke of this one Cup. Et biberunt ex illo omnes And al they dranke of it Thus we see by the Circumstance of the place that the worde al doth nothing elles but warne them of the Mysterie present in the Cup whereof we may not inferre that al which at any time doo communicate in one Churche must needes drinke of one Chalice as the Apostles did as neither that there muste be stil twelue to drinke of euery Cup. For that was a Circumstance so vsed in Christes Supper as we can make no lawe thereof The true lawe to directe vs in that behalfe was committed to the Apostles who taught the Churche that alwayes at the Consecration it was needeful for bothe kindes to be offered and receiued as wel that the being of Christes Soule aparte from his Body at his death might be signified as also that the publike Minister might wholy represent by his outwarde action that here is al foode necessary for mannes comforte whether it be meate or drinke that he needeth As for the reste it shoulde be al one whether they that communicated receiued one or bothe kindes bicause the whole Body Bloude Soule and Godheade of Christe is fully present in either kinde Concerning that S. Chrysostome and Theophylactâ— haue said as wel of the cup as of the bread Doo this in my remembrance it meaneth that as wel when we consecrate the Body as when we consecrate the Bloud or when we receiue either of them bothe the end of our doing must be the memorie of Christes death Whereas Paschasius addeth expressely that the Ministers must as wel drinke of the Cup as the reste of the faithfull you name vs not the place where we maye find it And therein you haue done more politikely then vprightly or plainely For in deede it maketh not for you Paschasius speaketh of the spiritual eatiÌ„g or drinking Paschasius ca. 15. Paschasius in that place disputeth of spiritual eating or drinking and saith that as wel the faithful people as the ministers muste drinke spiritually of this Cup. His wordes immediatly before are these Solus Christus est qui frangit hunc panem per manus ministrorum distribuit credentibus dicens accipite bibite ex hoc omnes tam ministri quà m reliqui credentes It is Christ alone that breaketh this bread and diuideth it by the handes of his ministers vnto the beleuers saying take ye and drinke ye al of this as wel ministers as also the other beleeuers this is the Cup of my Bloud Lo as wel the ministers as al others are bid to drinke of the bread or Cup indiffereÌ„tly to wit of Christ so that he speaketh no more of the Cup then of the bread but al in like wise of Christ alone For Paschasius saith ca. 15. that Christe brake the bread saing take yee and drink yee al of this this is the Cup of my bloud He then so mingleth the breaking of the bread with the drinking of the Cup that a man may wel perceiue that he rather spake of the thing it selfe conteined vnder those formes then of either kinde or forme by it selfe Iewel Pag. 230. M. Harding him selfe is forced to confesse by the reporte of Leo Sermone 4. De qua drages that the first knovven deuisers and authors of his Communion in one kinde vvere the olde heretikes called the Manichees Harding Where haue you any such word in al my booke M. Iewel I must beare with you for customes sake M. Ievvel forgeth vvordes vpon his Aduersarie For this is your accustomed manner to make me speake that which I neuer thought It is to be vnderstanded that before the time of Leo and in his time also the manner and custom was that the faithful people receiued either one or bothe kindes as their deuotion serued them By occasion of which custom The Manichees heresie denying Christes true flesh the Manichees also couered their pestilent heresie as they who beleued that Christ had no true flesh and consequently no true bloude but onely a phantastical or apparent body without real truth of flesh and bloud They then perceiuing that at the mysteries some Christians vsed to receiue one kind alone mingled them selues alwaies with them and wholy absteined from the Chalice Which thing when Pope Leo perceiued he gaue a watch worde thereof vnto the people saying Sermone 4. De qua dragesim Cùm ad tegendam infidelitatem suam nostris audeant interesse mysterijs ita in Sacramentorum communione se temperant vt interdum tutius lateant Ore indigno Christi corpus accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant Whereas they to hide and cloke their infidelitie be so bolde as to be present at our Mysteries they behaue them selues so in the receiuing of the Sacramentes that now and then they may lurke the more fafely They receiue with vnworthy mouthe the body of Christe but as for the bloud of our redemption they vtterly refuse to receiue it Now if these men came thus to the mysteries among the Christians to hide their heresie and infidelitie it is not to be thought that they alone receiued one kinde For then they had forthwith ben betraied But whereas other men receiued either the body or the bloud as occasion or deuotion required the Manichees euer receiued only the body of Christ and neuer the bloud and that with this false and heretical opinion that Christe had no true bloud Gelasius then being Pope not long after Leo willed al the Christians who before were at libertie to receiue bothe kindes that thereby al oportunitie and occasioÌ„ might be taken from the Manichees any more so to lurke and to cloke their impietie Now to declare this muche is not to confesse that the Manichees were the first deuisers of Communion vnder one kinde Wherfore you maie haue good leaue M. Iewel to take that spiteful Vntruthe to your selfe home againe
when we desire to be holpen by his bloud representing the memorie of S. Thomas vnto Christe our Sauiour and as it were putting him in minde of his death suffered for his sake we desire to haue Gods grace the soner geuen vnto vs through that mercie which he shewed to the said S. Thomas Philip. 1. Scio quia hoc mihi prouenâ—et ad salutem per vestram orationem subministrationem spiritus Iesu Christi I know saith S. Paule that this thing shal helpe forwarde my saluation by your prayer and by the helpe of the spirite of Iesus Christe Prayer of good meÌ„ and Gods spirit ioyned together in healping vs. Here are ioyned together two thinges the praier of good menne and the helpe of the spirite of Christe They are both vttered by this syllable per by or through But what Is S. Paule become blasphemous bicause he ioyneth mennes prayers with Gods spirite No no. He meant that the prayer of menne might helpe him not of them selues but by Gods gift But the spirite of Christe was hable to help him of it selfe as being the spirite of God And yet those two helpes so far vnlike are put together in one sentence and expressed by one kinde of speache But it is not a phrase of speache whiche maketh the difference it is the harte of the faithful which distinguisheth al. Your wordes be faire M. Iewel but your harte vnwares to your selfe doth honour the Idol Caluine more then Christe Iesus For you are ashamed of Christes olde Churche and deformed spouse as you thinke But the trimme strompet of Caluins setting out pleaseth you right wel It is that fowle and blind harte of yours that shal condemne you and not letters or syllables whiche in al your bookes you hunt after Whatsoeuer our wordes be you maie assure your selfe our faith and harte putteth difference inough betwen S. Thomas Becket a good man and Christ Iesus God and man If it shal please you to conferre this praier touching S. Thomas with a praier that I shal anonne allege out of S. Ephem I truste you wil reuoke your rash iudgement wherein you condemne the Catholique Churche for this and the like praiers Iewel Pag. 312. You in your imagination of the Saintes of God haue made Idolles Harding It is you that haue made Idolles of the enemies of God to wit of Luther of Caluin of Peter Martyr your maister and of others the like As for our honour geuen to the Saintes it is no greater then the primitiue Church gaue to them that is that they heare vs in Christ and praie in great charitie for vs. And so did al the olde Fathers beleeue as being so taught of the Apostles S. Irenaeus so nigh vnto the Apostles S. Marie the virgiÌ„ is the aduocate of Eue. Irenaeus li. 5. doubted not to say that the Virgin Marie obeied God Vti virginis Euae Maria virgo fieret aduocata That the Virgin Marie should be made the aduocate of the virgin Eue. And yet doth he not make her equal thereby with Christe For our Ladie is in an other sense and sorte our aduocate then Christ is Christ by right may pleade for vs the Virgin Marie by grace may intreate for vs. S. Gregorie Nazianzene who praied him selfe to S. Basil being departed this life Gregorius in monodia Idem in laudem Cypriani Hilarius in psalm 124. Homil de 40 martyribus reporteth thus of S. Cyprian Virginem Mariam rogauit vt periclitanti virgini opem ferret He desired the Virgin Marie to helpe the Virgin which was in daunger S. Hilarie saith we haue no smal garrison in the Apostles and in other Saintes S. Basil speaking of the fortie Martyrs saith He that is pressed with any calamitie ad hos confugiat vt à malis liberetuâ— Let him flee to these that he may be deliuered from euil thinges hos oret let him praie vnto these c. S. Hieromes minde is wel knowen writing against Vigilantius Hom. 66. ad populuÌ„ Antioch S. Chrysostome saith that the Emperour the pride of his purple laid a syde stat Sanctis supplicaturus standeth to make his supplication to the Saintes that they make intercession for him to God S. Augustine sheweth it to be a commoditie De cura pro mort gerenda cap. 4. that Christian menne should be buried nigh to the Saintes that the frendes of the dead eisdeÌ„ Sanctis taÌ„quam patronis susceptos apud Dominum adinuandos orando commendent that the frendes of the dead may by making their prayer commende the dead as clientes to the same Saintes as to their patrones by them to finde helpe with God Theodorit De curatio graecarum affect li. 8 Theodoritus at large treateth of this mater saying that they whiche go on Pilgrimage praie vnto the Martyrs to be their companions on the waie not saith he that they make them Goddes but they praye vnto the Martyrs as being the menne of God He sheweth moreouer that after their returne some dedicated Images or figures of Eyes some of Handes some of feete made in siluer or golde S. Paulinus S. Leo S. Gregorie S. Bede and al the other holy and learned Fathers agree herein Iewel Pag. 313. VVhereas yee teache the people thus to praie vnto the blessed Virgine Monstra te esse Matrem commaund thy sonne vse thy motherly authoritie ouer him let him knovv thee to be his mother this you saie is no blasphemie but a spiritual dallying Novve verely this must needes be a blessed kinde of Diuinitie that can turne prayer into dallyance Harding You scoffe wel but what say you to my reason that the spouse in the Canticles dallieth in such sorte with Christe her spouse Why is the worde ieasted at and the reason let passe But syr I pray you who taught you to english Monstra te esse matrem CommauÌ„d thy Sonne where haue ye these wordes let him knowe thee to be his mother Monstrare is to shew you knowe The English of monstra te esse matrem Monstra te esse matrem is shew thy selfe to be a mother and it may wel be vnderstanded by relation made as wel towardes vs as towardes Christe Towardes him by nature towardes vs by affection But doo not the wordes next following sufficiently declare the mater Sumat per te preces qui pro nobis natus tulit esse tuus Shew thy selfe to be a mother let him take praiers by thee that is offer praiers vnto him who for our sakes was content to be thy sonne So that al this notwithstanding we may demaunde of you where it is written that we bid our Ladie to commaunde her sonne For whiche demaunde you scoffe at M. Cope without witte Pag. 313. or reason calling him One of my Beauperes of Louaine Why you should so cal him I know not nor your selfe I beleeue For Beaupere in frenche is a Father in lawe And neither I haue married his daughter nor he my mother