Bastardes An. 1273. In prouisione de Martona cap. 9. paste wholy with the Lordes Temporal whether the Lordes spiritual would or no yea and that contrary to the expresse Decrees and Canons of the Churche of Rome Al these thinges saith he the wise and learned could sone haue tolde me And faine would I know of the wise and learned in deede whether al these thinges be true or other wise Verely for my parte I haue great cause to doubte If an other man had said them I should rather haue beleeued them As for M. Iewel I haue so generally founde him false in reporting al mennes sayinges whiche I examine by their bookes that I see good cause to misturst him euery where when so euer I lacke the bookes from whence he bringeth his allegations And although al that here he reporteth touching this matter were truely reported yet thereby it is not proued that al was lawfully and wel done But hereof as I said before I refuse to entre dispute But now whereas M. Iewel committeth Religion and al matters touching Faith vnto the Lordes Temporal and Commons assembled in Parlamente and wil that al orders and Statutes by them made and enacted concerning the same stand for good and lawful though the Bishoppes dissent neuer so muche By this he maketh the Faith not a Standerd to measure our opinions and iudgementes by as it ought to be but he maketh the willes and fansies of the Lordes the Standerd whereby to measure our Faith Faith made chāgeable according to the change of times And so the Faith shal be changeable according to the change of times For whereas al menne know in how fewe thinges the Lordes dissent from the wil and pleasure of the Prince who seeth not how thus it maie come to passe that our Religion and Faith shal change at the pleasure of euery Prince for the time being and that so at length we shal haue no stable Religion nor Faith at al If M. Iewel wil saie it behoueth al menne to know Gods worde and not to suffer them selues to yelde vnto any thinge that is not allowed thereby what remedie can be prouided against al errour when Princes and Lordes shal finde suche Doctours and Preachers as M. Iewel is who shal easily persuade the people that to be the meaning of Goddes worde by which the Princes and Lordes maie acheeue their desires But hereof I shal perhappes haue occasion to speake more hereafter Now whereas he complaineth so greuously of me for that I cal their Church I meane them that made the Apologie and their fauourers a malignant Churche a new Churche erected by the Deuil a Babilonical Tower a heard of Antichriste a Temple of Lucifer a Synagoge a Schoole of Satan ful of Robberie Sacrilege Schisme and Heresie If he his felowes and their folowers wil repent them hartily and vnfeinedly of their errours and heresies and returne home againe vnto the Catholique Churche if they wil ceasse to diuide and scatter abroad with the deuil the author of diuision and gather together with Christe and repaire vnitie if they wil leaue the manifolde and absurde confusion of opinions and doctrines whiche their sundrie sectes doo professe and mainteine stubbornly if they wil leaue to prepare a waie for Antichriste by their euil doctrine leading the worlde to al libertie of the flesh if they wil cal to God for grace and dispose them selues to humilitie if they wil at length heare the Catholique Churche if they wil acknowledge their wicked doctrine against the daily Sacrifice to procede out of Satans Schoole as it is confessed by Luther him selfe if they wil not mainteine their Robberies and Spoiles of Churches as iuste deedes if they wil forsake their Incestuous and Sacrilegious Marriages Briefly if they wil amende wherein they haue offended I wil gladly reuoke those wordes and how so euer in respecte of time past they haue deserued so to be spoken of I wil speake of them no other wise then of the Children of the Churche then of our dere brethren then of Goddes frendes Thus I haue answered the chiefe partes of M. Iewels epistle to the Quenes Maiestie and by repeating myne owne wordes which I was forced to doo I haue shewed euidently to the Readers eye how shamelesly he belyeth me and my Treaties Whereof the Reader maie take a view and so iudge what credite he deserueth in the rest of his Defence As for the rest of his epistle consisting wholy of flatterie I thinke not worth the answering Neither hath he vsed any more truthe in his Preface to the Christian Reader and in his Epistle to me set at the ende of his Defence where he filleth his magent with great numbers of Quotations pretending thereby the absurde and vntrue pointes in the Texte reproued to be founde in the Treaties whiche so busily he quoteth Now if I should in likewise answer to euery suche parte in the said Preface and Epistle conteined by these fewe it maie appeare to what hugenesse my booke would growe and of the whole what vnprofitable matter would rise soothly none other but a cōtinual and lothsome declaration of his vntrue dealing in one sorte or other But for so much as the same is by this briefe Answer to his Epistle dedicatorie alreadie sufficiently discouered that other labour maie seeme needelesse As we finde him in this so we finde him in the rest though otherwise not very constant yet in the rate of his writing one manner a man that is to saie one that euery where maketh his onely aduantage of lyes falsifyinges and corruptions How vniustly M. Iewel obiecteth sharpe speache and vncourteous wordes vnto his Aduersarie and how iuste cause there was that suche order of speache should be vsed The .2 Chapter GEntle Reader cōsider I pray thee indifferently how the case standeth betwixt M. Iewel and me Before he entreth into his Defence of the Apologie betwen his Epistle to the Quenes Maiestie and his Preface to the Reader he hath extraordinarily inserted foure leaues In which he laboureth al that he can to perfourme two thinges to discredit me and to aduaunce his owne credit To bring this to passe First he accuseth me next he excuseth him selfe He accuseth me of vncourteous Wordes he excuseth him selfe of fowle Vntruthes setting forth a colourable Viewe of a few of the same How reasonably he doth the one and how sufficiently the other by that I shal here declare thou maist iudge First touching wordes Where so euer godly zeale and iuste griefe moued me to vse sharpe speache albeit nowhere I vse so sharpe as the indignite of the thing required of al those places he hath caused certaine my wordes to be culled out and to be laid together as it were in a table before the Reader And bicause he would not seme scorneful euen there reprouing me for the same he calleth them forsooth certaine principal flowers of M. Hardinges modest speache And least he should at any time leaue his common
his quotations to be in my said two Bookes whiche are not there in deede altogether in that order and meaning as he vntruly hath alleged them I proue his dealing herein partely to be agreable to his other false demeanour and partely that good and iust causes there were why I should writing against him vse suche order of language Furthermore bicause he woulde the great and manifolde Vntruthes with whiche I charged him to seeme no Vntruthes at al but that al is the Gospel what so euer commeth from his Mouthe and whereas for proufe thereof he hath set forth a View of his Vntruthes the least of al that he could espie by me noted against him and pretendeth to iustifie the same his least Vntruthes in the said View I haue made an answere to that View of Vntruthes and there doo shewe manifestly specially in the chiefe pointes where errour is most perilous that he was truely and iustly charged with those Vntruthes and that for ought he hath yet said in Defence of them he remaineth stil chargeable with the same as before This muche I haue perfourmed in the first Booke After this in foure bookes folowing I detecte his Errours Lies Cauilles shiftes Sclaunders and sundrie vntrue matters founde in the firste and seconde parte of his Defence And in respecte thereof I cal the Treatie A Detection of sundrie foule errours lies sclaunders c. At length hauing tried by very certaine experience and exacte view of the whole Booke that there was no ende of lying what place so euer in reading my eie lighted vppon I thought it most profitable and most agreable with my profession to let passe thinges of smal importance the handeling of whiche serued him specially to scoffe to vtter vile matter againste the Churche and to fil vp his Booke in tended at the beginning to be made greate and to treate of the Articles of Doctrine in defence of the Truthe and to confute what he hath brought to the contrarie Among whiche Articles of doctrine of some I haue treated briefly as being alreadie treated of in my Confutation and otherwheres of some at good length and with more diligence as of Succession and of the vnlawful Marriages of Priestes and al other Votaries wherein he is very large and copious of Doctours sayinges of al sortes but vtterly destitute of any one saying that maketh cleerely for his parte In the ende I doo most euidently disproue and refel what he was hable to bring for Defence of two pointes which he is not ashamed to affirme seming to me the one very false the other very sclaunderous The first is as he auoucheth them that matters of faith and Ecclesiastical causes are to be iudged by the Ciuile Magistrate The other is that the Papistes haue taught that simple Fornication is no sinne How weake proufes he bringeth for the one and for the other and yet how shamelesly he goeth about to prooue them by conference of bothe our Treaties it shal appeare Withal there I haue added a Comparison of Errours in mistaking names of menne bookes Chapters c. with whiche M. Iewel chargeth me and I him Matters let passe vvith treating vvhereof the Defence is grovven to a Huge Volume Thus haue I declared in fewe the Summe as it were and Order of this Treatie As for sundrie other matters as of forged Scriptures of the doctrine of Deuilles so he calleth the forbidding of Priestes Monkes Friers and Nunnes to marrie of the fruites of single life whereof he laith out great stoare of filthy sayinges of S. Iames Epistle whether it be Canonical Scripture of sundrie ancient Traditions now growen out of vse of the Fourmes and Accidentes whereat he scoffeth like a Vice plaier of the number of the Sacraments of the Churche which we defende to be seuen he affirmeth to be but two or els so many as the thinges be vnto which the name of Sacrament is by any Writer applied which are very many of the Faith of Infantes of their new found Imaginatiue Faith or rather phantastical Imaginatiō that eateth the bodie and drinketh the bloud of Christ of the Popes Dispensations of dissensions among the Fathers of Nominales and Reales of Thomistes and Scotistes of diuersitie of religious persons Apparel wherein he saith they put great holinesse of the variance betwen the Lutherās and the Zuinglians of the fable of Dame Iohane the woman Pope of the Marble Image lying in the high way at Rome of the stoole of easement of Porphyrie stoane at Lateran of Athenes and Rome whether they were Vniuersities in the time this Dame Iohane is feyned to haue liued in of the vicious life of Petrus Aloisius Duke of Parma and Placentia of Iohn Diazius death of the slaughter of the Boures of Germanie that tooke weapons against the nobilitie there prouoked by the preaching of Luther and his scholers of Constantines Donation of Poison ministred in the Sacrament as he reporteth feined fables for stories of great soothe of the abomination of desolation of the state of the Church of Rome of Antichrist of the mistaking of Cardinal Hosius of their pretensed burning of the Scriptures of S. Augustine the Apostle of the English Nation that he was a wicked man of Priestes keeping of Concubines of Images of Latine Praiers and Churche Seruice of Comparison of learning betwene the Catholiques and the Protestantes of Rome whether it be Babylon of summoning of Councelles of the Stewes in Rome whereof gladly he vttereth muche talke of kissing the Popes foote of the Popes hurling of Franciscus Daldulus fast tied in chaines vnder his table there to gnaw boanes with his Dogges of the Popes Bridle and Stirop to be holden by Princes of Pope Hildebrandes surmised wicked deedes as they fable of the Popes treadding on the Emperours necke of the Pope whether he be euer holy of the Popes Exactions of the Cheast in the Popes bosom whether the Pope be God of the Popes power feined to be ouer Angels whether the Pope can commit Simonie whether the Pope be King of Kinges whether the Pope be aboue general Councels whether the Pope maie erre or no whether the Pope be a Kinge Of these and of a great many moe suche matters whereof some be lothesom some be fabulous vaine and friuolous some be false sclaunderous and spiteful some blasphemous some alreadie sufficiently treated of briefly al tending vnto the contempt of the Catholique Religion as M. Iewel handleth them in which matters he hath vttered the stoare of his learning Of these I saie I haue said nothing much disaduantaging my selfe thereby and the common cause which I defend for so much as in the making vp of his great Booke with heaping together these ministerly matters he hath vttered as he doth euery where els good stoare of most euident and grosse Lies of which his owne frendes and best fauourers in case thei were detected would be ashamed These forenamed be the thinges which I haue briefly handled and these other and
Hornes and Trompettes should haue stooncke of your breath But it is wel that he hath a Good name and is no Pope Item there Iewel VVhereas also Pope Boniface the eight for that he could not haue the treasorie of Fraunce at his commaundement endeuoured vvith al his both ecclesiastical and vvorldely puissance to remoue Philip the Frenche king from his estate and vnder his Bulles or letters Patentes had conueighed the same solemnely vnto Albertus the king of Romaines M. Harding here telleth your Maiestie that al this vvas vvel done to the intent thereby to fray the King and to keepe him iâ—â—vvâ— and to reclaime his minde from Dissobedience Confut. fol. 1â—2 b. Harding Neither was this the cause of Pope Bonifacius his falling out with the Frenche king that you assigne nor applied he al his both Ecclesiastical and temporal power to depriue the King of his Crowne nor euer said I that al this was very wel done as you report With so many Vntruthes you abuse the pacience of her Highnesse Let my wordes be weighed as I vttered them my selfe and then may it be iudged whether I answere to the sclaunderous obiection of the Apologie reasonably or you out face the matter with lying falsly These be my wordes Confut. fol. 182. a. The causes of the strife betvvene Philippus Pulcher and Pope Bonifacius Concerning that ye say of king Philip surnamed Le Bel if we may beleeue Paulus AEmylius the best writer of the Frenche Chronicles the cause was such betwene Pope Bonifacius and that King that if he did not only excommunicate him but also offered gifte of his Kingdome to Albert the Emperour as Platina your Author herein writeth he may seeme therein to haue done not altogether so euil as ye pretende For as bothe AEmylius and Platina do witnesse the cause of their falling out was that whereas the Pope being first sued vnto by Cassanus Cassanus a Christian Prince and a great Conquerour in the East to ioyne with him for the recouerie of the holy land sent the Bishop of Apamea to the Frenche King for his necessarie aide in that so common a quarel of al Christendome he being offended either that the sute was not first made to him either for that the said Bishop had done his Ambassade with shewe of more auctoritie then the King thought it became him or vpon some other priuate grudge did not only vtterly refuse to sende any helpe toward the voyage but also contemptuously beside common order and cruelly committed the Popes legate to prison and there kept him vntil such time as through the Popes Interdict the King was compelled to set him at libertie Now of geuing awaie his kingdome this chiefe French Historiographer maketh no mention And if the Pope so did why may he not seeme to haue done it rather to feare him and to reclaime his mind from disobedience Verely Platina writing it declareth how before the Pope proceded to that extremitie the French King did what in him laye to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike Al these thinges with eueÌ„ iudgement weighed that Pope seemeth not so much worthy of the blame which by your maligne reporte ye charge him with specially the occasion being first geuen of the Kinges vnlawful demeanour But what so euer may be iudged hereof yea though the Pope therein be without al excuse what is that to you How serueth it you to any colour of excuse of your Schisme and cutting of your selues from the rest of Christendome Christes mystical bodie Thus there And whereas M. Iewel maketh so much adoo about that whiche in deed I said not but whiche he vntruly beareth the Reader in hand I say that is that yf the Pope gaue away the kingdome of France from the Prince he did it to thintent to fray him whereat he ieasteth in the Defence saying A prety deuise to fraie a king to pulle the Crowne Emperial from his head to this I answere I spake it not absolutely but asked why if the Pope so did the case being wel weighed he might not seeme rather to haue done it to fraie him and to reclaime his minde from disobedience as by the euent it was shewed that so he did For the Frenche King returning to obedience and being reconciled kepte stil the crowne notwithstanding that gifte And when so euer any Prince at other times reuoked his euil purpose and confourmed him selfe to right such giftes of titles were also eftsones by the Popes reuoked In deede certaine Popes vsed that practise as a meane only to withdrawe Princes from wicked attemptes and most coÌ„monly the same tooke good effecte I denie not but some times by such practise Princes were remoued from their estate and other enioyed their roumes but the same were such as perseuered incorrigible Item there Iewel Novv touching your Maiesties noble Progenitours the kinges of this realme vvhere as vve as our loialtie and allegiance bindeth vs iustly coÌ„plaine that Pope Alexander 3. by violence and tyrannie forced king HeÌ„rie the second to surrender his crovvne Emperial into the handes of his Legate and aftervvard for a certaine space to contente him selfe in priuate estate to the great indignatioÌ„ and griefe of his louing Subiectes And that likevvise Pope Innocentius the third sturred vp the Nobles and Commons of this realm against King Iohn and gaue the inheritance and possession of his dominions vnto Ludouicus the French king as for the misusing of your Maiesties most deere Father of most noble memorie king HeÌ„rie the eight for asmuch as the smarte thereof is in fresh remembrance I vvil say nothing to these and al other like tyrannical iniuries and iuste causes of griefe M. Harding shortely and in light manner thinketh it sufficient to ansvver thus vvhat though King Henrie the second vvere il entreated of Pope Alexander 3. vvhat though king Iohn vvere il entreated of that zelous and learned Pope Innocentius Tertius VVhat though King Henrie the eight vvere likevvise entreated of the Popes in our tiâ—es Confut. fol. 340. a. Harding Many and sundry false partes practized by M. Ievvel at once Here al thinges are laid forth with Rhetorical amplifications to the most aduantage withal many vntrue partes be practized The Popes are falsely belyed The wicked deedes of the Kinges are craftily conceeled My wordes are impudently falsified My whole purpose and meaning is misconstrued The ende for which I spake thereof drawen therevnto by special occasion ministred by the Apologie which was chiefely to be treated of is not so much as with one word touched My tale is cut of in the middes and may not be suffred to be tolde out to the end Now bicause there is no dealing with M. Iewel but the bookes whence euery thing is alleged being laid open and euery place that is handled turned vnto for there was neuer Iuggler that begyled mennes eyes more with legierdemaine then he begileth mennes mindes with his false sleightes if his
to the General Councelles thinke good to make menne beleue that the General Councels haue yeelded to you Pride and humilitie maketh a cleare difference betwen the citie of God and the citie of the Deuil Iewel Pag. 43. VVhere you saie that Bishoppes onely haue Sentence definitiue in the Councel ye seeme vvillingly and vvithout cause to reporte vntruthe VVheÌ„ he vvrote that he vvas neither Pius secundus nor Pope but a priuate maÌ„ Aeneas Syluius de gestis CoÌ„cilij ConstaÌ„t lib. 1. False traÌ„slatioÌ„ Apparet in this place signifieth not it is plaine but it appeareth IohaÌ„ Gerson Quae veritates credendae Corol. 4. The 13. Chapt. For Pius Secundus * being him selfe a Pope vvould haue tolde you the contrarie These be his vvordes Apparet alios quam Episcopos in Concilijs habuisse vocem decidentem * It is plaine that certaine others beside Bishoppes had voice definitiue in the Councelles Likevvise Iohn Gerson Etiam ad laicos hoc potest extendi plus aliquando quà m ad multos Clericorum This priuiledge of geuing sentence in Councel maie be extended euen vnto the laie sorte yea and that oftentimes better then vnto many priestes Harding That in Councelles Bishoppes onely haue sentence definitiue the obiections of Pius 2. and Gerson answered Neither willingly nor without cause nor vntruth Not willingly For I came to speake of this point by occasion of your Apologie complaning that you had no audience in the General Councel at Trente Not without cause For that being true as I shal anone proue it to be true that onâ—ly Bishoppes haue Sentence definitiue in the Councel ye being no Bishoppes at al for geuing SenteÌ„ce definitiue there is no place for you which greueth you ful sore For faine would ye once sitte in General CouÌ„cel as the Masters and Superintendentes of al Christendome Not Vntruthe For it is euident by the auncient practise of the primitiue Churche that in al Councelles Only Bishops at Councels subscribe definitiuely only Bishoppes haue subscribed definitiuely The tenour of al General Councelles yet extant is a cleare witnesse hereof to al that can or wil peruse them And though a Negatiue be harde to proue yet this Negatiue that none but Bishoppes should subscribe in Councelles is plainely proued in the Auncient great General Councel of Châ—â—â—don Where it is openly â—â—ouchâ—d first of the Bishopâ—â— them selues Act. 1. Pag. 745. thus â— Synodus Episcoporum est non Cleriâ—â—â— A Synode or Councel is of Bishoppes not of the inâ—â—riour Clergie or of Priestes as alwaies you turne the worde Then of one Martinus Presbyter a Priest thus Non est meum subscribere bid Pag. 775. EpiscoporuÌ„ tantùm est It is not my part to subscribe It belongeth only to Bishoppes But M. Iewel wil proue the contrarie and that others beside Bishoppes had sentence definitiue But by whom Forsoth by Aeneas Syluius and Iohn Gerson both very late writers and not yet of two hundred yeres auncientie Such newe litle worth stuffe he that requireth vs to proue al thinges by the writers of the first 600. yeres bringeth against the Auncient practise of the primitiue Churche And yet he belieth his Authours most shamâ—lesly See Reader hovv many vntrue partes Mâ—l plaieth in one pore litle sentence For first he saith that Pius Secundus being him selfe a Pope telleth vs the contrarie whiche is vtterly false For when he wrote that booke he was Aeneas Syluius Piccolomineus not Pius Secundus He was then â— priuate man not a Pope And being Pope he recanted that hâ— had done in the pretensed Councel of Basile and that he had written thereof and certaine other errours which before he had published Bulla recantationis Pij Papa 2. Tom. 4. Concil pag. 503. and written to the derogation of the See Apostolike and of the Clergie Neither was this tolde by Aeneas Syluius as a thing of his owne iudgement and of his owne vtterance but as a thing in that Synode said by Cardinalis Arelatensis whose priuatâ— opinion that was and the same vttered he with that libertie which is graunted to al menne admitted to Councels in whiche they are permitted freely to speake what they thinke And therefore in debating of dâ—ubteful matters they speake thinges contrarie one against an other And this saying of the Cardinal of Arles was in that CouÌ„cel controlled and gainesaid by other menne of great lerning and iudgement as by Panormitanus Ludouicus and others there mentioned So that it is no better auctoritie then a thing that is spoken in heate of disputation against the truth for the better discussion of the truth In alleging then your Doctor you haue committed fiue vntruthes First he neuer wrote any suche booke as you name to witte De Gestis Concilij ConstaÌ„tiensis but de Gestis Concilij Basiliensis Secondly when he wrote it Vide Aene Syl. de Gestis CoÌ„cil Basil li. 1. pa. 27 he was not Pius Secundus Pope as you saie he was but Aeneas Syluius Piccolomineus a priuate man Thirdly it is not the saying of Aeneas him selfe but of the Cardinal of Arles Fourthly you haue added of your owne to his sentence these wordes in Concilijs which are not in your Author Neither spake he that of other Councelles then of the Apostles Councel meÌ„cioned in the Actes Fifthly you corrupte your Doctor by false translation For Apparet doth not alwaies signifie it is plaine as you haue translated it but it seemeth or appeareth And many thinges appeare that be not plaine nor true as this it selfe is one Of a thing that is plaine to saie it appeareth were preiudicial to the truth Whether these vntrue partes haue proceded of Rhetorical policie called otherwise lying for aduantage to make the most of your Author you could or of mere ignorance for that you neuer saw the place your selfe but trusted other mennes vntrue eies therein or els of a certaine dispositioÌ„ proper to your humour that nothing can passe your fingers without some false sleight or other I leaue it to be considered of others Geâ—son impudently be lyed and falsified by M. Iewel As for Iohn Gerson you deale as falsly with him as with Aeneas Syluius and to speake plainely though as you would haue it sâ—me vncourteously you vtterly belie him In the place by you allege Gerson speaking of verities that are so of necessitie to be beleeued Gerson Quae veritates credendae Corâ—llario 4 that otherwise a man can not be saued sheweth that one man is bounde vnder paine of heresie to holde some pointes with certaine and expresse faith and thereof in no wise to doubt whereof an other man for a time without blame maie be in doubte This doth he there declare by a threefolde example As a diuine saith he or a professour of diuinitie exercised in the holy scriptures is bound expressely to holde and not to doubte at al of many thinges of which a simple and an vnlearned man being required might with
Al are committed to thee the one whole flocke to one Neither art thou onely the Pastour of al the sheepe but also the onely Pastour of al the Pastours Demaundest thou of me howe I prooue it Forsooth out of the woorde of God Ioan. 21. For I praie you to whom I wil not saie of the Bisshoppes but also of the Apostles were al the sheepe so absolutely and indeterminately committed If thou loue me Peter feede my sheepe whiche sheepe The people of this or of that citie of this or of that countrie or kingdome My sheepe quod he Who now doth not euidently see that Christe did not appointe him certaine but assigned him al Where no distinction is made there nothing is excepted Thus you see how litle cause you had to saie why doth M. Harding auouche so great a matter of him selfe onely without farther authoritie Iewel Pag. 103. And if this so large Commission be to Feede and feede so many vvhy then doth the Pope feede so litle Harding The Pope feedeth and why Christe appointed him to be his Vicare The stubbornesse of Heretiques is a lette The .18 Chapt. that his diligent feeding can not take place in many Howe manie Articles of the Christian Doctrine had the peruersitie of Heretiques wrapped vp in a Confusion and brought in doubte that fewe menne knewe howe to vnfolde them The Popes diligent feeding hath so by General Councelles through his authoritie and care assembled vnfolded and disclosed all the false craftes and sleightes of Heretiques that nowe euery man that wil maie haue in a readinesse by perusing the Canons of the Councelles what Doctrine is true and holesome what is false and heretical Of late yeares he emploied his diligence in calling all The Pope feedeth but some refuse his good foode and feede of Poison the Protestantes vnto the Councel of Trent he gaue them safe Conductes to come and departe without danger of their personnes and there during the time of their abode to propone argue and dispute of the pointes in cōtrouersie with al freedome VVhy the Ministers of England vvēt not to the General Councel at Trent most liberal and free Safe cōductes being graunted them But ye of England knowing your owne weaknesse and that ye were not so wel hable to prooue your doctrine in learned Assemblies as ye were with boasting Chalenges and bolde talkes to prate it out of pulpites emong the ignorant at home least with shame ye should there haue ben put to silence and prooued vnlearned wylily absented your selues Notwithstanding libertie was geuen you to come and saie for your Gospel what ye could and as it appeareth in the Actes of the same to frame your safe Conducte if ye desliked the fourme set foorth in the Councel in as ample manner for your owne safegarde and benefite as ye could deuise Iewel Pag. 103. Againe vvhere learned M. Harding to reason thus Christe is ascended into heauen Ergo the Pope is head of the vvhole vvorlde Harding Nay where learned M. Iewel to fashon suche peeuish argumentes of his owne deuise and fathering them vpon his Aduersarie to scoffe at them as if they were of his Aduersaries making If this Argument be naught let him amend it that framed it If it be ridiculous the Reader may see what a ridiculous head he hath that brought it forth My reason dependeth in this sorte If it had pleased Christ to haue remained here visibly emong vs alwaies and to haue taken continual order him selfe for the external gouernment of the Churche we should not haue needed any other general head but Christe him selfe who had ben sufficient But for asmuch as Christes bodily and visible presence through his Ascension was for good purposes taken awaie from vs that we might haue better occasion to exercise faith and the holy Sacramentes it was needeful that in his steede he should leaue some one General Vicegerent In. 24. caput Luca. and Vicare of his loue as S. Ambrose termeth him that should haue ful authoritie to rule the whole Churche The partes of this reason are wel linked together both by diuinitie and also by logique As M. Iewel hath framed it it serueth for nothing but to make sporte emong Prentises I allege not Christes Ascension for the ful and sufficient cause of hauing one general Head as M. Iewel would beare menne in hande if any be so simple to beleeue him The cause vvhy Christe hath placed his Vicare here in his stede Ambros in 24. cap. Lucae but as the occasion why he should place an other in the absence of his Visible person in his steede The necessitie of the Churche that disorder and confusion be auoided and that vnitie be kepte considered together with the great loue that Christe hath to the Churche is the ful cause why Christe placed in his steede a general Vicegerent Vicarium amoris sui the vicare of his loue as S. Ambrose calleth him Iewel Ibidem But ye saie God speaketh not novv vnto vs mouth to mouth c. Harding What rule is like to be if the Scripture be made ruler and gouernour Your drifte is in this place The. 19. Chapt. to put the whole gouernment of the Church quite from the Pope whom Chrysostome as I haue tolde you before taketh to be the vniuersal Head bicause he is S. Peters Successour and to driue vs to deliuer the whole rule vnto the Scripture and that being remoued quite from any one certaine sense and leafte to mennes Phantasies to descant vpon it What vnitie and good Order wil folowe thereof they of Germanie ye of England the Lutherans the Zuinglians the Caluinistes the Osiandrines the Zuencfeldians the Anabaptistes the new Puritanes that now spring vp so freshly and other sectes wherewith the worlde swarmeth haue tolde vs already the whiche could neuer yet come to any good vnitie and common agreement Ye leaue vs also an other sorte of gouernours Apostles Ephes 4. Prophetes Euangelistes Pastours and Doctours of whom S. Paule speaketh If these be the Gouernours appointed by holy Scripture how falleth it out that ye contrary to Scripture haue geuen the supreme gouernment of your Church of England to laye Princes some being vnder their nources gouernance some being women The cas◠thus standing if the Ministers agree not in doctrine hovv shal vnitie be made and the people kepte vnpoisoned If these forenamed the Apostles c. be the right gouernours how happeth it that they can doo nothing concerning Order to be taken for the Churche but by authoritie deriued from a mere laie power If these that is to saie the successours of the Apostles Prophetes c. be the right gouernours what if any of these iarre and fal at square emong them selues as it hath oftentimes ben seene either within the compasse of one Realme or in diuers Realmes and doo poison the people with sundry Heresies to whom shal we resorte to haue them called home and reduced vnto order whom haue
haue fought a good fight I haue ended the rase I haue kepte the faith as for the reste the Crowne of righteousnesse is laid vp for me which our Lord the iust Iudge wil render to me in that daye And not only to me but also to them who loue his comming Here are first rehersed S. Paules workes to fight to ronne to kepe the faith Then is their reward rehersed which is a Crowne not onely of mercie but of iustice of righteousnes which God wil not only geue him but he wil render it to him and not onely to him but to al that follow his Faith Hope and Charitie And yet shal wee saye that God rewardeth not workes of such duetie as him selfe apointed That which God promiseth for working is due to him that hath wrought And this is the doctrine of S. Augustine and of al the other Fathers and Councels which might be at large brought forth but that the scriptures are therein so plaine that they onely suffice For he that beleueth not them wil hardly beleeue the Fathers or Councels In vvhat respecte is life euerlasting freely geuen and in vvhat respecte it is due for good vvorkes Rom. 6. Therefore to ende this question if wee looke to the cause of al our good workes seing it is not Nature which was corrupted but Grace which hath repaired Nature through Christe in that respecte life euerlasting is freely geuen and not deserued And so the Apostle saith Life euerlasting is the grace or free gifte of God But if wee speake of them who haue already grace by Gods gifte and doo now worke wel to them life euerlasting is by promise due for their good workes Hereof no man speaketh more circumspectly or profoundly then S. Augustine Augustin epist 105. VVhether vve haue merites who saith thus Quae merita iactaturus est liberatus cui si digna suis meritis redderentur non esset nisi damnatus Nulláne igitur sunt merita iustorum Sunt planè quia iusti sunt Sed vt iusti fierent merita non fuerunt What merites or desertes shal he that is deliuered boast of who if he were rewarded according to his deseruing could not be but damned Are there then no merites of the iust Yes verely there are bicause they are iust But they merited not to be made iust And againe Ibidem Quod est ergo meritum hominis ante gratiam cùm omne bonum meritum nostrum non in nobis faciat nisi gratia cùm Deus coronat merita nostra nihil aliud coronet quà m munera sua pòst Vnde ipsa vita aeterna quae vtique in fine sine fine habebitur ideo meritis praecedentibus redditur tamen quia eadem merita quibus redditur non à nobis parata sunt per nostram sufficientiam sed in nobis facta per gratiam etiam ipsa gratia nuncupatur non ob aliud nisi quia gratis datur Nec ideo quia meritis non datur sed quia data sunt ipsa merita quibus datur Et pòst Vnde etiam Merces appellatur plurimis scripturarum locis What then is the Merite of man before grace whereas nothing worketh our good merite in vs but grace and when God crowneth our Merites he crowneth nothing els but his owne giftes And afterward Whereupon life euerlasting it selfe which doubtlesse at the ende we shal haue without ende and therefore it is geuen to the Merites going before yet bicause those Merites vnto whiche it is geuen be not gotten of vs by our owne sufficiencie but are wrought in vs through Grace that Life also is called Grace for none other thing but for that it is geuen freely Nor therefore bicause it is not geuen to Merites but bicause the Merites them selues to whiche it is geuen are geuen And afterward It is called also in many places of the Scripture Wages Thus in effect then the Scriptures and after them S. Augustine and with him al Catholikes do say Life euerlasting is rendred or paid as wages or as a due rewarde to good workes But bicause the very same workes are not good but by Grace therefore the life euerlasting is also called Grace Both these partes we graunte the Heretikes denie the one to witte that good workes merite euerlasting life Of the Resurrection of the flesh attributed to the worthy receiuing of the blessed Sacrament The 13. Chapter I Said the Resurrection of the flesh is attributed in the Scriptures not only to the spirite of Christ that dwelleth in vs but also to the real eating of Christes fleshe in the Euchariste bicause in S. Iohn Christe saith Ioan. 6. he that eateth my flesh and drincketh my bloude hath life euerlasting and I wil raise him againe in the last daye Iewel Pag. 324. VVhere is your real and substantial eating Harding The eating of Christes supper was a real eating and thereto the wordes of S. Iohn doo apperteine as the very circumstance and also as al the olde Fathers declare namely S. Chrysostom and Cyrillus vpon that chapter Iewel Ibidem S. Augustine expounding the same vvordes saith beleue In Ioan. tract 25. and thou hast eaten Harding S. Augustine saith it though not vpon those wordes But he meant of the spiritual eating by Faith only You stil confounde eating by faith with eating really at the Sacrament Iewel Ibidem Nicolas Lyra Nicol. Lyra in Psal 111. one of your ovvne Doctours saith these vvordes of S. Iohn perteine nothing to the Sacrament Thus he saith Hoc verbum directè nihil pertinet ad Sacramentalem vel corporalem manducationem This saying of the sixth of Iohn perteineth nothing directly to the Sacramētal or corporal eating It vvas some ouersight of your parte M. Harding to seeke to proue the eating of the Sacramēt by those vvordes that by your ovvne doctors iudgemēt perteineth nothing to the Sacramēt Harding But it was a more ouersight of you M. Iewel to-blemish your credite by belying my doctor Lyra fovvly belied by M. Ievv if Lyra be my Doctor For Lyra neuer said the wordes that you allege Your cotation directeth the Reader to the Psalme 111. Read thexposition that Lyra maketh vpon that Psalme who liste he shal find him to saie no such thing In deede he expoundeth that Psalme of the Euchariste and saith quite cōtrarie to your doctrine Lyra in Psal 110. In praecedenti Psalmo actū est de Sacerdotio Christi eius sacrificio quod est Eucharistia in isto agitur de Eucharistiae efficacia In the former Psalme the Priesthod of Christ was treated of and his Sacrifice which is the Euchariste in this Psalme the efficacie of the Euchariste is treated of There ye haue a plaine testimonie bothe of Christes Priesthod and of his Sacrifice whiche he perfourmed otherwheres then vpon the Crosse which you denie For which cause specially I suppose ye cal him one of mine owne doctours In consideration whereof al the Doctours
others whiche he thought best to conceele and dissemble One thing good Reader it behoueth thee much to be warned of in case thou desire to stande an vpright vmpeere betwen M. Iewel and me Vpon what places so euer thou shalt happen to light in which he shal seeme to haue any good aduantage against me or against the Doctrine of the Catholique Churche passe not them ouer lightly weigh wel both our groundes examine both our allegations truste not to ought that is laid forth by either of vs presently but resort to the Bookes whence euery thing is taken Doing so thou shalt most certainely perceiue whether of vs both vseth more truth Doubtlesse in such places thou shalt seldō it were much so saie neuer find him to allege the wordes whereby he pretēdeth any colour of aduantage without some false sleight or other If thou desire to vnderstand this by some examples consider I praie thee what great a doo he maketh about the name of Vniuersal Bishop Vniuersal Bishop As he handleth that matter if a man wil beleeue him al thinges seeme to be plaine on his side Defence 120. The Coūcel of Carthage saith he decreed by expresse wordes that the Bishop of Rome should not be called the Vniuersal Bishop And behold Reader the confidēce that he hath in this cause which he sheweth with these wordes speaking vnto me This you saie is forged and falsified and is no part of that Conucel For indifferēt trial both of the truth ād of the falshed herein I besech you behold the very wordes of the Councel euen as they are alleged by your owne Doctour Gratian. These they are Prima Sedi◠Episcopus c. Let not the Bishoppe of any of the first Sees be called the Prince of Priestes Dist 99. Primae or the highest Priest or by any like name but onely the Bishoppe of the first See But let not the Bishoppe of Rome him selfe be called the Vniuersal Bishoppe c. Now M. Harding compare our wordes and the Councelles wordes together We saie none otherwise but as the Councel saith The Bishop of Rome him selfe ought not to be called the vniuersal Bishop Herein we doo neither adde nor minis he but reporte the wordes plainely as we finde them If you had lookte better on your booke and would haue tried this matter as you saie by your learning ye might wel haue reserued these vnciuile reproches of falshed to your selfe and haue spared your crying of shame vpō this Defender Here is muche a doo as thou feest Reader and al standeth vpon falshed as I said at the first in my Confutation We striue not for the name of Vniuersal Bishop neither hath the Pope Challenged that title Yet these menne haue neuer donne with Vniuersal Bishop The whole matter is soone answered These wordes vniuersalis autem nec etiam Romanus Pontifex appelletur Concil Carthag 3 Cap. 26. The Bishop of Rome ought not to be called the vniuersal Bishop these wordes I saie be not the wordes of the thirde Councel of Carthage nor in the Greeke nor in the Latine but the wordes of Gratian and they stande for the Summe of that parte of the distinction whiche there foloweth And thereof M. Iewel was not ignorant as it appeareth by his owne wordes in the same place Howbeit were it true that Gratian had ignorantly added them to the Councel as wordes of the Coūcel what learned man trusteth Gratian a man not greatly trusted in respect of sundrie his allegations when it is easy to see the Original For this I referre the Reader to the 39. Chapter of the third Booke of this Treatie fol. 184. b. Perusing that I haue answered to this point there thou shalt fully vnderstand how falsly M. Iewel hath dealte therein and how litle cause he had so to triumphe For neither hath the Councel any suche woordes at al nor speaketh it there so much as one worde of the Bishop of Rome nor hath Gratian put those wordes as a testimonie of the Councel but as the Summe of that parte of the 99. Distinction which immediatly foloweth As wel might M. Iewel haue said that those other wordes there placed vnde Pelagius secundus omnibus Episcopis had ben the wordes of that Councel He that knoweth Gratians manner of writing can not but either laugh at M. Iewelles ignorance or maruaile at his impudencie To proue that it is lawful for a man to marrie a wife being in holy Orders The example of Eupsychius he allegeth the example of one Eupsychius who was a Laie Gentleman of Caesaria the chiefe Citie in Cappadocia and in a time of persecution suffred Martyrdom soone after that he had benne married Now most falsly he corrupteth the reporter of the Storie and maketh this Eupsychius a Bishop that it might appeare to the ignorant that one had married a wife after he had benne made a Bishop which would haue serued our married Superintendentes purpose gaily For yet after so many yeres searche they can not bring vs forth so much as one cleare example of the ancient Churche that euer there was any Bishop or Priest married after that degree and holy Order taken With such vncleane conueiance their vncleane treacherie is defended Defence 176. Cassio li. 6. cap. 14. His wordes be these Cassiodorus writeth thus In illo tempore ferunt Martyrio vitam finisse Eupsychium Caesariensem Episcopum ducta nuper vxore dum adhuc quasi sponsus esse videretur At that time they saie Eupsychius the Bishoppe of Caesaria died in Martyrdome hauing married a wife a litle before being yet in manner a newe married man Beholde Reader the falshod of this man First contrarie to his custome elswhere he leaueth the Greeke fonteine where this Storie was First written and goeth to the riuer of the olde translation in many places not most exactly answering the Greeke And why did he so Forsooth bicause if he had alleged Sozomenus the Greeke writer his falshod had benne fowly bewraied For he nameth this Eupsychius expressely Eupsychius a laie-man by M. Iewels forgerie made a Bishop to proue the Mariages of Priestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to saie Eupsychius one of the Lordes or one of the Nobilitie of the Citie of Caesaria in Cappadocia Then bicause the Tripartite Storie of Cassiodorus setting foorth hath not so expressely that he was a nobleman of Caesaria M. Iewel was so bolde as to falsifie the place and to putte in of his owne this woorde Episcopum to helpe his matter and so corrupting his authour maketh him to cal him Eupsychium Caesariensem Episcopum Eupsychius the Bishoppe of Caesaria Thus he taketh vpon him to make him a Bishoppe who was a Laie man as wel a Bishoppe as he him selfe is that it might appeare to the vnlearned that a Bisshoppe married a wife after he was Bisshoppe Fol. 302. 318. See what I haue said hereto in this Treatie where I answer his false stuffe touching
great learning vertue and grauitie that al that I haue sent ouer are but toyes and trifles by like bicause I printe not my Bookes in Folio as he dooth that shee is ful of wisedome and I ful of follie There he promiseth in great sooth that he wil not tel me how lewdly I haue demeaned my selfe towardes her And what is that Nay he wil not tel it me ye may beleue him bicause it wil sound to my great shame Yet out it must the man is taken with suche a lust And bicause he was lothe it should come to the knowlege of many thus forthwith he telleth it me in a printed booke I beseeche you saith he ful courteouslie cal your wordes againe to minde if you can without blusshing Handle foisted in by M Ievvel for Blame So roughlie to handle so softe a Creature where he hath changed my honest worde Blame into his owne worde Handle of filthie imagination This Phrase of speache your very frends haue muche misliked and as it is in dede so in plaine wordes they cal it Ruffianrie c. The whole matter thus he concludeth with like truth as he beganne But this fault as I haue said I wil dissemble To al this what shal I saie good Reader God be thanked that M. Iewel who is so desirous to tel that of me whereof I should be ashamed hath nothing to tel but a Lie forged by his owne filthie imagination whereof he must needes be ashamed if he haue any sparke of honest nature in him So roughlie to handle so softe a creature be not my woordes If it be Ruffianrie so to speake as he saieth that in deede it is then is this Superintendent of Sarisburie become a Ruffian For he speaketh so I spake it not Thus roughly to blame so soft◠a creature whether it might not in that place be honestly spoken I reporte me to al that be honest Bicause he knew him selfe he had made this apparent aduantage against me by his false forgerie foisting in the worde Handle in place of the word Blame of purpose that his impudent falshed might not be espied he least out of his Booke xxvij lines of my Confutation where the wordes be with which I reproue the Lady for her false Translation if it were hers and not an others set forth in her name But my very frendes haue muche misliked this Phrase of speache saith M. Iewel I maruell how they could mislike it before it was euer written In deede bothe my frendes and his frendes too mislike this Phrase as he hath forged it very much I doubte not And as for his frendes I dare saie they are ashamed of him and wish he had not discredited his ministerly Diuinitie with suche Ruffianly humanitie or rather inhumanitie For a ful answer hereto see in this Treatie Lib. 3. cap. 2. Fol. 120. As for the Lady that translated the Apologie into English in whose quarrel this vnhonest and vncleane lewdnesse hath by this Champion ben practized I wish her no woorse but that shee tel M. Iewel when shee meeteth with him nexte that though shee were desirours bothe of Praise and also of reuenge yet shee had rather remaine vnpraised and vnrevenged then of suche a false handler to be praised and with such open lying to be revenged Thus Reader by Viewe of these fewe places noted out of the whole heape thou maist conceiue with what manner stuffe M. Iewel hath filled vp that huge Booke Suche as these are after the same rate the more parte of the reste is Wherefore al menne maie see how good cause they haue to hier their Promotours and Waiters to lie in waite for our Bookes at the Portes and Creekes and with great extremitie to pounish al menne who are founde to haue them For by that meane they hope to winne a long time before their guile and falshode be made open to al the worlde Seeing then among al that huge heape so litle can be founde whereby he maie seeme to go directly to the pointes that be in Controuersie and presently treated of seeing where he geueth out certaine shadowes as it were of proufes if the same be duely examined they be tried corrupted and falsified by one vntrue meane or other and seeing the confutation of al that is to be confuted must be made by repeating and laying forth againe the testimonies truly whiche he allegeth falsly by shewing where he clippeth of the Doctours wordes where he addeth wordes of his owne where he leaueth out the beginning or the ende of Sentences where he vseth false translation where he conceeleth and dissembleth the Circumstance of the places and foloweth the bare sounde of wordes without farther view of the Writers intent where he maketh false exchange of wordes as he is now taken in the manner changing Blame a worde of chaste meaning into Handle a worde of vnchaste imagination seing I saie this is the meane and waie whereby the Confutation of the pretensed Defence must be wrought I leaue vnto the iudgement of those who can iudge of these thinges what a long and tedious worke it would be and how litle profite would redounde thereof if I should refute his whole Booke This being wel considered specially whereas also a long time is required to the finishing of suche a worke great charges are to be emploied in printing and menne at these daies soone waxe wearie and feele lothsomnes in reading long Treaties I thought I should doo more cōueniently if I confuted the chiefe pointes of Doctrine then if I bestowed my labour about the confutation of the whole whiche for the most parte consisteth of light and vaine trifles not worth the reading And to saie the truthe what credite is he worthy to beare in the reste that in the chiefe pointes is proued to haue dealte so vntruly If I truly charge M. Iewel with thertie fortie fiftie yea with a hundred great and notorious Lies and sufficiently confute the same shal I not seeme to haue proued him a Lier and a false dealer in these causes excepted I confute him in a thousand eleuen or twelue hundred mo If the case be so then is the aduantage in the multitude of Lies and he is farthest from being confuted who maketh most Lies and specially he that maketh so many as the defender of the truth shal not haue leisure to trie them Lies It is wel knowen how muche easier it is to write Lies then to confute Lies A Lie is vttered in a worde or two the poison of an hainous Heresie is spet forth in a line or two Nor this nor that perhappes can wel and sufficiently be confuted so as it be made plaine vnto the vnlearned in foure or fiue leaues Least I should seeme to saie nothing in his commendation and not to acknowlege his worthiest qualities I graunt he is furnished with Rhetorie with humaine letters with Eloquence with a mearie wit and that he hath a readie grace in skoffing yea that he is hable to
Vicare of Christe aboue Lordes and kinges of this worlde and to see Princes and Emperours promise and sweare obedience vnto him Confut. fol. 178. b Harding That all Kinges and Emperours receiue their whole power at the Popes hande I neuer said it ne wrote it nor that they ought to sweare obedience and Fealtie vnto him These wordes are not to be founde neither in the places whiche you haue coted nor in the whole Confutation els where What and how great obedience Christian Princes owe vnto the Churche and vnto Christes Vicare the chiefe Gouernour of the same this is no place at large to discusse The wordes that you allege I acknowledge to be myne If that whiche there foloweth be ioyned withal the whole circumstance of my discourse declaring what is my meaning considered nothing shal seeme said beside truthe or reason After the wordes before rehersed immediatly thus it foloweth But they Confut 178. b. It is no absurditie the shepherd to be in auctoritie ouer the vvhole flocke Distinct 96. C. duâ— sunt that are the faithful subiectes of the Church of God thinke it no absurditie that the shepherd be set not only aboue the Lambes and Ewes of the Churche but also aboue the Wethers and Rammes them selues It is a very great folie for them to finde faulte with the Superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet being a Bishop he is aboue any temporal Prince concerning his priestly office Lo M. Iewel by these and other my wordes in that place you might haue seene had you not bent your witte maliciously to stirre her Maiestie to hatred against vs what are the thinges and causes in whiche I reporte the Princes and highest estates of the world to stoupe vnto Christes Vicare and to promise him obedience As for Homage and Fealtie suche as Vassalles rendre vnto their temporal Princes in regard of temporal Dominion whereof by sownd of your speache you seeme to meane I spake not one word Is this the charitie of your Gospel M. Iewel by such vntrue meanes to incense the Prince against vs Item there Iewel VVhereas Pope Zacharias by the consent or the conspiracie of the Nobles of France deposed Chilpericus the true natural and liege Prince of that Realme and placed Pipinus in his roume Lo saith M. Harding ye must needes Confesse that this was a diuine power in the Pope for otherwise he could neuer haue donne it Thus muche he esteemeth the dishonours and ouerthrovves of Gods anointed Confut. Fol. 182. a. Harding Nay rather Lo saith M. Harding ye must needes confesse that M. Iewel belieth him and bothe vntruly reporteth his wordes and falsifieth that Storie For truly to speake it was not Pope Zacharie that deposed Childerike Let it be weighed what I saie touching this matter answering to the obiection which the Apologie maketh against the Popes in general These be my wordes Confut. Fol. 181. b. King Childerike of Fraunce deposed and Pipine aduaunced to the croune If the Pope Zacharias deposed Childerike for so I finde him more commonly named the king of Fraunce only vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tel that storie and not see what a strength of auctoritie is in that See which is hable with a worde to place and displace the mightiest king in Europe With a worde I saie for I am sure you can shewe vs of no armie that he sent to execute that his wil. Is that the power of a man trowe ye to appointe Kingdomes Can the Deuil him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe said when the Iewes obiected that he did cast out Deuilles Math. 12. in the name of the prince of Deuilles Beware ye sinne not against the holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges Which thing vndoubtedly he could not doo profitably and peaceably but by the great power of God And yet did that line of Pipine The prosperitie of the line of Pipine and Charles surmounted al other VVhat did Pope zacharias in the deposing of king Childerike and Charles the great whiche the Pope did set vp florish aboue any other stocke that ye can name sence the inclination of the Romaine Empire Whiche in that transposed state of so great a Kingdome maketh no obscure Argument of heauenly approbation and diuine prouidence Neither did the Pope Zacharias depose Childerike bicause he fansied him not as ye sclaunder but only consented to loose his subiectes from bonde of othe made to him at the general and most earnest request and sute of al the Nobilitie and communaltie of the whole realme of Fraunce VVhat manner a maÌ„ Childerike vvas finding him very vnprofitable and vnmeete for the kingdome as one who being of no witte and therefore commonly named Stupidus as muche to saie a dolt was altogethâ—â— besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of women Therefore in your owne wordes ye confesse a diuine power in the Pope as by whom God directeth the willes of faithful princes on the earth The more such examples ye bring the worse ye make your cause I would hier you to ease me of the labour of prouing such a notable facte You that find so great fault with Pope Zacharias for coÌ„senting after a sort to the depositioÌ„ of Childerike a beastly man an vnprofitable and vnworthy King of Fraunce why do ye allow cherish and coÌ„mend so much Christofer Goodman and Iohn Knoxe with their felowes and helpers that were together at Geneua for writing intising and doing what in their power did lye to depose the noble and lawful Quenes of England and Scotland and with the Blastes of their traiterous Trompettes to remoue them from the right of their Crownes and roial estates Saith not Goodman that Wiat did his duetie in taking Armes against Queene Marie and that al such were Traitours as deceiued him and tooke not his parte If al be rightly constrewed the Quenes Maiestie of England now being I suppose hath no great cause GoodmaÌ„s bookes named the first and secoÌ„d blaste against the monstrous regimeÌ„t of vvomen Item an other hovv to obey or disobey VVith other the like fierbraÌ„des of knoxe aÌ„d Gilbie GoodmaÌ„ in the Treatie hovv to obeie or disobeie pag. 204. either to commende them for such seditious Blastes or to like wel of you and your companions for geuing eare winde and fauour to the blowing of the same If Goodman had ben Pope of Rome as Knoxe they saie taketh vpon him to be Pope of Scotland ô Lorde what Counterblastes would ye and your good fellow Trompeters eâ— this haue blowen vp against him Long er this tâ—e whole world should haue rong of it and the Pulpites whiche ye vse as your
the very chiefe pointes in controuersie whereby he geueth out a secret confession of the weakenes of his side he inueieth at my person and with al his Rhetorique doth what he can to bring me in discredite with the Reader for my sharpenes and vehemencie of speache And faine would he al men to beleue that I lacke Discretion that Choler ruleth my penne that I vse wordes of more heate and bitternes then it becommeth either my vocation or the cause By this he seemeth to discharge me of what so euer is reprehensible in that other extreme Wherewith I am content For I had rather his quarel should be extended to the reproufe of my person then to the preiudice of the cause And doubtelesse if I had enclined to the other extreme way of writing he would not haue failed but haue turned al to argument of weakenes of our side In deede naturally by wordes and gesture we shew courage when our matter is good and of colde manner of handling there groweth a suspition that the matter is naught Had I therefore alwayes written coldly and softely I had ministred vnto M. Iewel a ioily occasion to insulte vpon me as though our cause had ben the weaker And so he would haue taken that aduantage against me which Cicero Cicero in Brutâ— M. Callidius as he writeth of him selfe once tooke against Marcus Callidius This M. Callidius as he witnesseth of him was an excellent man and was endewed with al singular graces apperteining to a perfit Orator saue that he was not vehement nor applied him selfe to stirre and moue the mindes of them that heard him Cicero and he were once matched together in a cause Callidius accused one Quintus Gallius laying to his charge before the Iudges that he had prepared poison wherewith to haue destroied him For proufe of it he declared that he tooke him in the manner and that he had in readines against him handwritinges witnesses signes examinations and shewed the matter to be manifest and disputed of the crime very exquisitely but yet soberly and coldly When Cicero came to make Defence in the behalfe of Gallius among other thinges that he treated like a cunning Orator at length he goeth from the crime obiected and from the matter it selfe to the manner of Callidius action and made the softnes of his demeanour and coldnes of his vtterance an argument of the others innocencie And there he beareth Callidius in hand that al was but a feined matter For saith he to him wouldst thou Callidius Cicero in Brute haue handled this case in such wise except thou hadst feined Vbi dolor Vbi ardor animi c. Where shewedst thou any griefe Where any heate of the minde Nulla perturbatio animi nulla corporis frons non percussa non femur pedis quod minimum est nulla supplâ—sio In al thy handling of the matter thou shewedst thy selfe to feele no trouble of minde nor of body Thou smotest not thy selfe on the forehed thou gauest not thy selfe a clappe on the thighe thou didst not so much which is the least of al as once stampe with thy foote Thus concluded Cicero against Callidius And thus doubtelesse would M. Iewel haue concluded against me if I had written my answer my Confutation and my Reioindre in such kinde of stile as the contrary whereof he besturreth him selfe so much to disproue in me Yea he would haue borne the worlde in hande which neuerthelesse sometimes he doth in effect gathering argument of the softe and colde manner of my writing that I had but feined to please men and had benne persuaded otherwise in my harte How so euer I had written he was determined to reprehende me In very deede had I thought that he would not haue abused my softenes to shew of the more confidence in his cause and that the same should not haue brought any preiudice to our cause I would haue forborne al roughnes and sharpenes and would more gladly haue folowed the temperate and quiet vaine of myne owne nature Howbeit what he was like to finde at my hande I gaue him warning at the first where I said that In the preface to M. Ievvel before my Ansvver if perhappes I should sometimes seeme to scarre or lawnce a festered bunche that deserued to be cut of I would him to remember how the meekest and the holiest of the auncient Fathers in reprouing heretiques oftetimes haue shewed them selues Zelous earnest eager sharpe and bitter Now to ende this matter wherein I confesse I haue dwelte longer then I intended when I began I pray thee gentle Reader if feare of Excommunication staie thee not from reading heretical Bookes for some parte of my discharge and that M. Iewels falsehode in this thing also as in al other that he taketh in hand may appeare to vew his booke of the Defence and myne of the Confutatioâ— To make the case moâ—e odious on my side and to bearâ— thee in handâ— that I 〈◊〉 vsed sharpenes in writing contrarie to myne owne promise behold how fowly he hath falsified my wordes Thus falsly he layeth the matter forth Iewel M. Ievvel falsifieth this place by cuttiÌ„g avvaie and by changing vvordes M. Harding in the Preface before his Confutation of the Apologie then thus he maketh me to speake The manner of vvriting vvhich I haue here vsed in comparison of our Aduersaries is sober and gentle c. And in respecte of their heate bitternesse and railing as many tel me ouer colde svveete and milde Harding Here good Reader with his c he cutteth of my wordes that doo fully answer his obiection and quite altereth the sense of the place by changing But into And and by leauing out my whole tale that there folowed whereby any reasonable man might be satisfied Thus al his reproufes of me and al his other obiections against the catholike doctrine wil be found false if euery mannes sayinges be onely vewed and so to any indifferent man they shal seeme sufficiently confuted by conference of the bookes onely If his continual falsifyinges be not espied and tried out maruel it is not if the Reader conceiue sinister opinion of me Let al be tried by the bookes not by his false reportes and I doubt not of the iudgement of al that be indifferent in their iudgementes As for those that be parcial and wilfully addicted to their owne likinges I make lesse accompte of them then I haue pitie of them My whole saying then truly reported is this The manner of writing which I haue here vsed in comparison of our aduersaries is sober softe and gentle yet vehementer rougher and sharper then for my woont and nature but in respect of their heate bitternes and railing as many tel me ouer colde swete and milde How so euer it shal seme to thee Reader herein I haue done as I thought best Wel I am assured I haue not gone farre from the steppes of the most praised auncient Fathers of whom who haue
my Confutation with these wordes It was not the Pope that armed Henrie the sonne against Henrie the fourth For it had ben absurde in reason and nature to make Henrie the seconde sonne to Henrie the fourth There needed not so great a Tragedie to be made for reproufe hereof Touching the pretensed leauing out of the worde Quodammodo out of S. Augustines saying Iudge reader of M. Iewels truthe by the truth in this pointe thus he aggrauateth the matter That in alleging of Liberatus I leafte out this worde quodammodo it was onely an errour For why I should of purpose doo it there was no cause specially that worde bearing in that place * Ye as si◠in that place the vvorde beareth great vveight and could not be leafte out but vvith foule corruption no greater weight But M. Harding alleging these wordes of S. Augustine Christus quodammodo ferebatur in manibus suis not of errour but as it maie be thought of set purpose leafte out Quodammodo as knowing that in that one worde rested the meaning of the whole How iustly M. Iewel excuseth him selfe and accuseth me for leauing out this worde Quodammodo To this I aunswere M. Ievvel in the Replie pag. 287. That you for your parte haue falsified Liberatus Maister Iewell you can not choose but Confesse That ye didde it by onely errour and ouersight and not of set purpose he that knoweth you as we knowe that be now acquainted with your humour can neuer beleeue it And whereas ye saie Liberatus cap. 13. that the worde quodammodo beareth smal weight in that place of Liberatus the Circumstance of the place and the storie of the time must needes conuince you See the Returne Fol. 155. a. in sequent Which thing hath benne already tolde you largely plainely and truly by M. Stapleton in his Returne of Vntruthes whiche you dissemble as if you went inuisible and were not espied for an Author of suche fowle Vntruthes Ye shal neuer be hable to scoure suche spottes out of your cote M. Ievvel most impudently belieth bothe S. Augustine and me touching this vvorde Quodammodo Wel yet ye thought to excuse this your falsehed by obiecting the like vnto me But Sir what if whiles ye go about to excuse your selfe you shewe your selfe worthy to be accused bothe of me and of S. Augustine too If S. Augustines wordes be as I alleged them then who hath belied me who hath belied S. Augustine Go to S. Augustine good reader and thou shalt finde the wordes truly by me alleged and quodammodo not by any falshed leafte out at al for in that place from whence I tooke his testimonie the worde is not nor in any parte of that Sermon which I quoted See the first Concion vpon the. 33. August in Psal 33. Concione 1. sub finē psalme There he saith thus Et ferebatur in manibus suis Hoc verò fratres quomodo posset fieri in homine quis intelligat Quis enim portatur in manibus suis Manibus aliorum potest portari homo manibus suis nemo portatur Quomodo intelligatur in ipso Dauid secundùm literam non inuenimus in Christo autē inuenimus Ferebatur enim Christus in manibus suis quando commendans ipsum corpus suum Math. 26. ait Hoc est corpus meum Ferebat enim illud corpus in manibus suis c. And he was carried in his handes This brethern how it might be done in man who can vnderstande For who is borne in his owne handes With the handes of others a man may be borne with his owne handes no man is borne Christe at his supper vvas carried and borne in his ovvn handes How it maie be vnderstanded in Dauid him selfe according to the letter we finde it not but in Christe we finde it For Christe was carried in his owne handes at what time commending his owne body it selfe vnto his disciples he said This is my body For he bore that body in his owne handes c. This testimonie M. Iewel doth directly ouerthrow your doctrine of the Sacramentaries A cleare testimonie for the Real presence and teacheth vs Christes body to be really and in deede present in the most blessed Sacrament For if that substance which is in the Sacrament after consecration were but a signe a token or a figure of Christes body as they of your secte and you doo teache what cause is there why S. Augustine should make so great so straunge and so wonderful a thing of it For if it were but the figure of Christes body that he helde in his hande when he said this is my bodie what wonder was it Dauid of whom there he speaketh could haue done that yea what is that man that can not beare the figure of his bodie in his handes But S. Augustine saith that Christe did beare his owne body in his handes when at the Supper he commended it vnto his disciples sayng this is my bodie Which thing neither Dauid nor any man could euer doo And here consider Reader how S. Augustine speaketh as if it were of purpose to take awaie al occasion of cauil from suche heretiques as should denie the real presence whiche M. Iewel doth The bodie that Christ commended and gaue vnto his disciples was saith S. Augustin ipsum corpus suum his owne bodie it selfe with which vehemēcie of expresse speache he excludeth al such Tropes Figures Significations Remembrances and Energies as do derogate from the real presence And that bodie illud corpus saith he Christ did beare in his handes Which was miraculous and aboue the power of Dauid or any other man Thus we see clearely that where S. Augustine speaketh of the truth and real presence of Christes bodie borne of Christ in his owne handes he speaketh plainely and precisely without this worde Quodammodo But in an other Sermon where he speaketh not specially of his bodie being verily borne in his handes but how and after what manner it was borne in his handes there to signifie the secretnes of the Diuine Mysterie he vseth this word Quodammodo August in Psalm 33. Concio 2. For hauing demaunded this question Quomodo ferebatur Christus in manibus suis How was Christ borne in his owne handes touching the manner thus he answereth Quia quum commendaret ipsum corpus suum sanguinem suum accepit in manus suas quod norunt fideles ipse se portabat quodammodo cum diceret hoc est corpus meum For when he commended and gaue vnto his disciples his owne bodie it selfe and his owne bloude he tooke into his handes that which the Faithful do know and he him selfe did beare him selfe after a certaine manner when he said this is my bodie In which saying the worde quodammodo asmuche to saie after a certaine manner doth not withdrawe our minde from beleefe of the true presence of the bodie borne in Christes handes but from conceiuing a carnal cōmon
with you or rather you with them They renounced the Popes Primacie they condemned Purgatorie they called Images by the name of Idolles they contemned holy Water and such other good and holesome ceremonies they reproued the Religion of the Begging friers with such like al as ye doo I marueile therefore why they are none of yours Verely Aeneas Syluius saith that Iohn Huss Iohn Hu◠whom in the nexte line you allowe for yours imbraced the wicked secte of the Waldenses And why then are not the one yours as wel as the other As for Imagebreakers Image-breakers if they be not yours whose are they They were no Papistes your selfe wil confesse I trowe that haue ouerthrowen Images in England and in Scotland in Fraunce and now of late here in sundry places of the low Countrie They be yours they be yours M. Iewel and such others a great many moe with whom in a rueful procession ye are like to ioine singing Vae with them if ye repent not and sing an other song Iewel Pag. 48. Of Iohn Huss Hierome of Prage and Berengarius and other like vertuous learned menne vve haue no cause to be ashamed Harding The more verely is your shame if any sparke of shame be leafte in you Albeit no great wonder For it must needes be true that the wise man saith Prouer. 18. Impius cū in profundum venerit contemnit When the wicked man is come vnto the bottom of wickednes then he passeth of nothing Neither the Whoare at length taketh shame of any her filthinesse what soeuer And therefore it is said of such pastshame wretches Ierem. 3. Frons mulieris meretricis facta est tibi Thou hast gotten thee a whoares forehead Though I haue smal hope of any good to be done with you yet for the sake of others thus I maie saie vnto you You denied a litle before the Waldenses to be yours But the Hussites followed altogether the Waldenses as witnesseth Aeneas Syluius Therefore the Hussites also ought to be none of yours Yet you are not you saie ashamed of Iohn Hus. I marueile now the lesse yf you be not ashamed of your so many so notorious and shamelesse Vntruthes vttered before in your Replie and confuted by diuers but now repeted and renewed againe the Confutation thereof vtterly dissembled The most shameful heresies of Hus of vvhō M. Ievvel professeth him selfe not to be ashamed Alphōsus de Castro aduersus haereses lib. 6. Concil Constant post 45. Sess But if you meane good faith and that you are not in deede ashamed of Iohn Hus neither of Hierome of Prage then tel vs I praie you how like you these heresies of theirs First of Iohn Hus who with the olde Donatistes affirmed that in the Churche are onely good men Are you not ashamed of that heresie so clearely and so fully confuted by S Augustine Againe of that other to pounish one that is excommunicate with the secular sworde is a pharisaical tyrannie Allowe you also that dissolute Heresie And if you be not ashamed to professe this Doctrine why are ye not then ashamed to doo that whiche is repugnant to the Doctrine ye professe For how saie you Doo ye not excommunicate such as wil not condescende vnto your pestiferous opinions and refuse to come to your heretical Seruice And then further if they stand constantly in the mainetenance of the truth as it becommeth menne that haue the feare of God before their eyes not yeelding to your great but vaine threates doo ye not cause their persons to be apprehended by the secular officer and to be cast in prison and then in your wicked and bloudy preachinges crye ye not out vnto the prince to drawe her sworde Are ye not I saie ashamed thus to fight with your selues teaching one thing and doing the cleane contrarie Alphonsus lib. 12. Cōcil Cōstantien Thirdely haue ye no shame of that other heresie that who soeuer is in deadly sinne is neither kinge nor ciuile Magistrate nor Bishop How like you of this brutish heresie Haue you no cause to be ashamed of Iohn Hus I let passe other his infamous heresies Ioan. Cochlaeus Hus said Masse a litle before he vvas burnt Suprà ca. 3. fol. 83. Hierom of Prage But if you be not ashamed of any of his heresies how saie you to that he said Masse as it is proued before and that but a fewe daies before he was burnt Be ye neither ashamed of that What is that ye wil be ashamed of in an heretique then being neither ashamed of his heresies nor of that he iudgeth wel of the Masse But now touching Hierome of Prage haue you no cause M. Iewel to be ashamed of him Verely it appeareth by the Councel of Constance Concil Constant Sessio 21. Sessi 19. he helde and professed al and singular the heresies of Wiclef and Iohn Hus. He recanted once openly and abiured them al as Cranmar did in Oxforde but after reuolting againe to his former vomite he was burned for an Heretique Hierom of Prage recanted and returned to his vomite as Cranmar was If you thinke it no shame to be an heretique as Hierome was yet I trowe ye thinke it a shame to recante as he did How be it I maie doubte thereof for your selfe haue trodden that trace and perhappes maie once more be brought to tread it againe and like it is that you wil not be ashamed of it and to reuolte once backe againe so litle shame is in you Go your waie then M. Iewel It booteth not vs to goe aboute to make you blush For I perceiue there is nothing whereof lightly you wil be ashamed such a shamelesse grace you haue As for Berengarius Berengarius of whome likewise you saie you haue no cause to be ashamed I marueile the lesse considering the natural propertie of heretikes which is to increase their errours daily and to procede from il to worse Luther the first brocher of your religion was ashamed of Berengarius and would neuer condescende to Carolostadius though fiue yeres continually he trauailed with him to bring him to be of Berengarius opinion Flacius Illyricus with his felowes of Magdeburg al the Protestantes of Wittenberg of Lipsia of the vpper Saxonies Nicolaus Gallus George Maior Westphalus Brentius and diuers others whom your selfe accompte for Gospellers for the true godly and right beleeuers are al to this daie ashamed of Berengarius and be at defiance with you and them of his opinion and doo in their writinges and preachinges plainely condemne your Sacramentarie Heresie of whiche Berengarius was the first publisher Tom. 2. fo 260. Luther condemneth the heresie of Berengarius reuiued by Zuinglius in these wordes I must needes eschew and auoide them as men condemned by their owne iudgement Neither maie I ioine with them in any meanes by letters In parua Confess de Caena Domini In publica Confes pura doctrina Lib. cōtra 11. sectas
lib. coÌ„t 9. sectas In the booke in tituled Recta fides de Caena Domin nor by writinges nor by worde nor by deede as the Lord hath commaunded whether he be Zuenckfeldius or Zuinglius or what soeuer he be called And in an other place he condemneth by name Zuinglius Carolostadius and Oecolampadius with al their diuers and dissonant sacramentarie heresies Nicolaus Amsdorffius a famous Superindent in Germanie saith thus plainely Thirdely we condemne the Sacramentaries Zuinglius and his felowes The publike write of the princes of Mansfeld and of the yonger princes of Saxonie doth recken vp in the rolle of condemned Heretiques the Sacramentaries by name Ioachimus Westphalus saith No false doctrine is so farre spred none with such labour and hypocrisie is defended â—oâ—e hath more beguiled the worlde then this false doctrine of the blessed Sacrament meaning Caluines owne doctrine learned first of Berengarius of whom you haue no cause you saie to be ashamed If Heretiques of your own schoole can not make you ashamed of Berengarius and his doctrine what say you to the great General Councel holden at S. Iohn Laterane in Rome vnder Innocentius the third CouÌ„cel of Laterane thereof called Concilium Lateranense That Councel was an vniuersal assemblie out of al partes of Christendom Platina in InnoceÌ„tio tertio The great Assemblie of Laterane Councel as wel out of the Greeke Church as out of the Latine The Patriarkes of Constantinople and Hierusalem were there present Archebishoppes were there threescore and ten Bishoppes foure hundred and twelue Abbates and Priores more then eight hundred There were at that Councel the Ambassadours of both Emperours both of the West Churche and of the East also of the kinges of Hierusalem of Fraunce of Spaine of England and of Cyprus In this Councel so general and vniuersal the Heresie of Berengarius was condemned Concil Lateran Cap. 1. and the doctrine of Transubstantiation by occasion of his heresie exactly and fully discussed was by general consent of al plainely and clearely confirmed If the Sentence Consent and Accorde of the whole vniuersal Church can moue you M. Iewel then haue you good cause to be ashamed of Berengarius whose heresie was in so ful ample and General a Councel condemned as none in this worlde was euer greater If al this moue you not yet let Berengarius him selfe De Consecrat Dist 2. Ego BereÌ„garius whom you esteme so muche moue you to be ashamed of his doctrine of the whiche he him selfe was so muche ashamed at length and not onely in iudgement openlâ— recanted but also 〈◊〉 the houre of his Death ful bitterlâ— and hartily repented him selfe thereof as by sides otherâ— Guilelmus Malmesburiensis recordeth saying thus Guilelmus Malmesburiensis de gastis Anglorum lib. 3. Ipse Berengarius die Epiphaniorum moriens gâ—â—iâ—â—â— producto recordatus quot miseros quondam adolescenâ— primo errâ—ris â—alâ—tâ— secta infecerit bodie inquit in die Apparitionis suae apparabit mihi Dominus meus Iesus Christus vel propter poenitentiam vt spero ad gloriam vel propter alios vt timeâ— ad poenam Nos sanè credimus post benedictionem Ecclesiasticam illa Mysteria esse verum corpus sanguinem saluatoris adducti veteris Ecclesiae authoritate maltis noâ—iter ostensis miraculis Berengâ—rius himselfe as he laie dying vpon the Epiphanie daie whiche we cal Twelfth daie and with heauy be wailing called vnto remembrance how many miserable personnes he had infected with his heresie in youth at the firste heatâ— of the Sacramentarie Errour spake these wordes He alluded to the vvord Epiphanie vvhiche signifieth appearing or reuealiÌ„g This daie my Lorde Iesus Christe being the daie of his appearance shal appeare vnto me either to glorie as I truste bicause it repenteth me of my heresie or to pounishment as I feare me for the sake of others whom I haue seduced What so euer it shal please God to doe with me Truely I beleeue that after Consecration vsed in the Churche those Mysteries are the true Bodie and Bloude of our Sauiour being persuaded both by the authoritie of the auncient Churche and by many Miracles shewed of late yeres Thus ye maie see how so euer ye be not ashamed of Berengarius that yet Berengarius is ashamed of you Iewel Pag. 48. But as for your doctrine bicause it is only of your selues therefore it falleth daily and is novv forsaken the vvorlde through Harding Our doctrine is the doctrine of the Fathers not of our selues neither is the same forsaken The Catholique doctrine The .16 Chapt. The Fathers of the first 600. yeres reiected In institut Cap. 18. de coena Domi. Iacobus Acontius StratageÌ„ Sathan lib. 6. whiche you cal oures hath ben by your owne Confession welneare a thowsand yeres olde I cal your Confession your solemne prescription of the first .600 yeres For prescribing the one ye renounce the other It can not therefore seeme to be of vs that liue now whiche by your owne Confession hath ben so auncient Howbeit it is euident the first 600. yeres stande as fully for vs as doo the later Therefore Iohn Caluine accuseth the first 600. yeres of Iudaisme and of Iewish superstition namely in the matter of the blessed Sacrifice Therefore Iacobus Acontius one of your owne side in his booke dedicated to the Quenes Maiestie plainely misliketh and reproueth such as offer to be tried by the auncient Fathers calling it perniciosissimam omninoque fugiendam consuetudinem a most pernicious custome and altogether to be auoided Therefore M. Nowel as this Acontius calleth it a * Valde amplum spatium Novvel in the preface of his first booke large scope to trie matters by the Fathers And he that hath vttered so muche blasphemie against the Crosse of Christe for his parte also protesteth plainely In the booke against the Cross that he wil not be tried by the Fathers And why al this M. Iewel Mary thâ—y know â—ight wel that by the Fathers you are condemned and that our doctrine by them is clearely established Wâ— therefore haue learned of our Auncestours al that we teache We haue inuented nothing of our selues Your beginning is knowen and is yet in mannes memorie When Papistrie as you cal it beganne you can neuer 〈◊〉 for your life The Gospelleâ— I shal neuer be haÌ„ble to shevv vvhen Papistrie beganne otherwise then with the beginning of Christes gospel Shewe once M. Iewel when in what age in what place Countrie Citie or Churche of whom vnder what Pope Emperour or Prince Papistrie beganne and then saie hardely it is our Doctrine and only of our selues Except you shewe this your lie wil seme palpable If ye haue ought to shew for the worship of your cause bring it forth be it but one sentence or one halfe sentence The Catholique doctrine vntruly reported by M. Ievvel to be forsaken al the vvorld through In like manner a sensible and a palpable lie it
Bushe that Moyses sawe as in the firie Fournaice where the three Children were saued the fluxilitie of water bothe in the Redde Sea being diuided and geuing passage to the Children of Israel safely to goo throughe and in the Riuer of Iordane Iosue 3. Matth. 4. Exod. 34. 3. Reg. 19. the verie force of natural heate bothe in his owne Bodie and in Moyses and in Helias Bodies when they fasted fortie daies and fortie nightes the peise and the weight of his owne bodie when he walked vpon the water Matt. 14. the grossenesse of his owne Bodie in his Transfiguration Matt. 17. If suche qualities whiche doo naturally followe the state of al Bodies maie for a time be suspended or taken awaie by Goddes Omnipotent power The very point of the Ansvvere why maye not Extension of place and Limitation whiche are mere Accidental to al Bodies be as wel suspended Bodies doubtelesse leafte to their owne Common nature haue alwaies the state that S. Augustine speaketh of in his Epistle to Dardanus But the precious Bodie of our Sauiour made present in the Sacrament not by common natural action apperteining to Bodies but by the special working of God Omnipotent farre passing al natural power is not bounde to that state or condition Defence pag 88. And whereas M. Iewel thinketh I must take a daie to answere a peeuishe question that he moueth why Christes Bodie in Fourme maie not as wel be in many places as the same in Substance to this question I answere without suche great delaie as he appointeth that there is no Contradiction implied including any impossibilitie to God if I should graunte that one Bodie as wel in Fourme as in Substance might be in diuers places at once by Goddes incomprehensible power The true meaning of S. Augustines place to Dardanus But the Controuersie at this time lieth not betwixte vs for the right vnderstanding of S. Augustines place to Dardanus what maie be by Goddes omnipotent power But in what state and Condition the Bodie of Christe is now being vnited with the Godhed whether it be onely by the force of that Coniunction euery where as the Godhed is To this Question S. Augustine answereth that it is not For notwithstanding it be vnited with the Godhed yet thereupon it foloweth not it should matche the Godhed in being euerywhere with the Godhed which errour your graund Captaine Brentius is not afraid to defende Against whom for the refutation of that pointe Peter Martyr at variance vvith Brētius Peter Martyr of condemned memorie though a great God emong you hath written a Pamphlet So hath Bullinger and Brentius againe against Bullinger Whereby the worlde maie see how your Captaines and your great Goddes doo disagree emong them selues The voice that is one in the origine Example of the Voice pronounced by one man if you wil beleeue Priscian that auncient learned Grammarian is a verie Bodie and yet the selfe same one voice is driuen into the eares of a thousand personnes at once as experience teacheth you by the common course of Nature And yet you wil needes appointe the Omnipotent power of God suche limites as please you Whether the Voice be a Bodie or a Qualitie to our purpose it maketh no matter If common Nature be hable to driue one and the selfe same Qualitie into diuers places at one time I truste menne wil haue grace to see that Goddes working who is the Author of Nature maie as wel vse Bodies in the like case and specially his owne glorified Bodie being vnited with the Godhed Aristotle who trauailed al together in the searche of Nature in his disputation against them that would needes establish Vacuum Vacuum Successiue motion sawe no other causes of Successiue Motion but onely the Fourme of the Bodie moued the resistence of the Bodie through the whiche the Motion was made and the strength or power of the Mouer whiche being limited might at length be wearied These groundes being laied he concludeth against the defenders of Vacuum that if their opinion were true it would followe that one Bodie might be in diuers places at once for lacke of resistence in the Bodie through the whiche Motion is made If Aristotle by natural reason sawe none other causes of Successiue Motion but suche as I haue tolde and for the lacke of one of them sawe that one Bodie might be in diuers places at once what would that great Philosopher haue laid of the state of Glorious Bodies if he had benne endewed with the knowledge of them in whose motion he should haue founde the lacke of al his causes no hinderance nor lette in the Fourme and Figure of the bodie glorified to moue as it wil no hinderance nor let in the Bodie through whiche the Motiō must passe as it appeareth in the quicke passage of our Sauiours Bodie through the doores remaining shutte Iohn 20. without let or hinderance no wearinesse in the power of the glorified Bodie to moue as long as it wil If al glorified Bodies by the lacke of the impedimentes that make Successiue Motions can not be staied by al witte that Aristotle had but that they maie be in diuers places at once what shal men thinke of the glorified Bodie of our Sauiour whiche is now knitte in vnitie of person with the Godhed Thus I muste sende M. Iewel being destitute of faith to Aristotle to learne witte of him Besides this sith bothe the auncient Fathers that wrote within the first six hundred yeres and al Catholique Writers that wrote sith that time doo plainely testifie that the Bodie of our Sauiour is verely and really present in the Sacrament of the Aulter as it is wel proued by M. D. Saunder and others to whom I marueile M. Iewel answereth not euery simple witted man must needes conceiue that al suche Writers must also agnise the very real presence of our Sauiours pretious Bodie in as many places as the Sacrament is rightly consecrated So that now I had more neede to take a daie to awake M. Iewel out of his deepe dreames of grosse ignorance and infidelitie then to consider better how to answer so Childishe a question wherein no Christian man seeth any difficultie The Prophete telleth you the waie to vnderstand what I saie and also that the waie that you take shal neuer bring you to vnderstande what our Religion meaneth where he saith Nisi credideritis non intelligetis Onlesse ye beleeue Esai 7. in 70. ye shal not vnderstande Let faith be in the foundation M. Iewel and thereupon maie you builde al that is good You place in your foundation your owne blinde reason and make that the Controller of Faith thereby deceiuing your selfe and al that beleeue you What a Busines maketh M. Iewel to proue Fourme Pag. 89. that the terme Fourme doth signifie Substance As though a terme that hath many significations as the terme Fourme hath ought alwaies to be taken for that
to ioyne with your aduersarie in the very pointe that lieth in controuersie then are you possessed with a dumme spirite and for ought that is to the purpose you can saie nothing The argument whiche you allege out of Opus Tripartitum annexed to the Councel of Constance I marueile that you had the face to bring it forth M. Ievv allegeth obiectioÌ„s made by Doctours against the truth as if they vvere the Doctours ovvne meaning What meane you M. Iewel Is it not there set for an obiection against the truthe And euen there in the nexte Chapter answered and soiled What learned man euer brought in his Defence the Obiections set forth by a Doctour to thintent by the solution of them the truthe maie more clearely appeare By this you shewe your selfe to be very shamelesse and that you care not in what trippes learned menne take you so that for the time it be not espied and you to the vnlearned people seeme a ioily felowe I referre you for the Answere to that Obiection to the chapter there following where you shal finde it fully answered Iewel Pag. 102. Operis Tri part li. 2. cap. 6. CoÌ„cil Tom 2 Like as the Emperour Caligula somitemes tooke of the heaâ— of 〈◊〉 great God Iuppitâ—r and set on an other head of his ovvne euen so by these interpretations and Gloses M. Harding smiteth of Christe his great God M. Iewel should haue said to make it answer to Iuppiter Caligulas great God the only Head of the Church Suetonius Tranquil in Caligula and setteth on the Pope Harding Answer to the former Comparison The 15. Chapt. What Sir doo you compare me with Caligula the Emperour and Christe our Sauiour God and Man with Iuppiter the Idol This comparison is not very handsome But marke gentle Reader how M. Iewel speaketh more honestly of me Christ by M. Iew coÌ„pared to Iuppiter then he was aware Here are Caligula the Emperour and I compared together Iuppiter the Emperour Caligulaes great God and Christe my great God In which comparison as M. Iewel hath ouershot him selfe too foule in comparing Christe with Iuppiter euen so haue I some cause to yelde him a fewe thinne and sclender thankes for that he acknowlegeth Christe to be my great God as he is in deede though this confession seemeth to haue leapt out of his penne vnaduisedly The difference that he would not see standeth in this point that Iuppiters owne head and the head that Caligula tooke to set in place of it could not agree together without monstrous deformitie and inequalitie to Iuppiters bodie Christe the supreme Head of the whole Churche Christ the head inuisible by iÌ„fluence of and the Pope who is but Christes Vicare his ministerial head or vnderhead doo maruelously agree together So that the one is the Inuisible Head continually by influence of grace the Pope the Visible Head eche Pope for his time to keepe Visible rule and Order emong the people by visible meane whereof as being menne they haue neede An other difference he might haue seene also if it had pleased him that Iupiter the Idol had no people vnder him to be exercised in the absence of his owne head in the vse and right faith of the holy Sacramentes Christe our Sauiour is visibly absent for the exercise of Christian peoples faith in him and in the holy Sacramentes Whose visible absence if it were not supplied by a visible general Head vnder whom the people might be ruled there would folowe infinite disorder and Babylonical Confusion Iewel Pag. 102. Thus vve are taught that Christe is neither the head of his ovvne body the Churche nor the shepeherd of his ovvne flocke but only the Pope Harding Emong many other lies whiche you haue deuised against vs to sporte your selfe withal this is not onely a flat lie but also a skoffing and a sclaunderous lie We neuer taught so we neuer wrote so If ye proue it not let the shame be yours Iewel And yet Chrysostome saith Qui non vtitur Sacra Scriptura sed ascendit aliunde id est non concessa via hic non Pastor est Chrysost in Iohan. Homil. 58 sed fur VVhosoeuer vseth not the holy Scripture but coÌ„meth in an other vvaie that is not lavvful vvhiche is by false Gloses and corruptions he is not the Shephearde of the flocke he is the theefe Harding M. Iewel in reasoning suppresseth that wherein the proufe resteth so his argumentes must be weake and vaine The .16 Chapt. You laie forth many solemne Maiors diuers times as this out of S. Chrysostome and thereupon without either laying forth of the Minor or proufe thereof notwithstanding the whole matter on your behalfe to be proued standeth in the Minor you vse to inferre your seely Conclusions As here you reason after this wise Who so euer vseth not the holy Scripture but commeth in from an other where that is to saie by a waie not lawful for so S. Chrysostome speaketh and not as you haue falsified him he is not the shephearde of the flocke Ergo the Pope is not the shephearde of the flocke How proueth M. Iewel this argument with al the Logique he hath Had it not ben reason Chrysost in Math hom 55. in illa verba Iohan. 21. sequere me Hom. 87. August Contra Donatist Lib. 6.1 Q. 3. vocantur Canes he had first proued that the Pope vseth not the holy Scripture neither commeth in according to the Scripture but that he commeth in by some other vnlawful waie whiche ought to haue ben his Minor This bicause he sawe he was not hable to proue he thought it good policie to suppresse it with silence But let the question be asked of S. Chrysostome who vseth holy Scripture better he that saith that the charge of the whole worlde was committed to Peter and consequently to his successours as the same Chrysostom saith or he that denieth flatly that any suche thing maie be concluded out of the Scripture It is to true that you bring in of S. Augustine that the note or marke of a Bisshop many geue vnto Wolues and be Wolues them selues You had neuer the true Character of a Bishop being neuer lawfully consecrated by three lawful Bishoppes as the holy Canons require and yet you beare your selfe for a Bishop and vsurpe Bishoply office therefore you are one of the Wolues that S. Augustine spake of Leaue rauening and deceiuing of Goddes people and become penitent that you maie be saued with the meeke shepe of Christes flocke and not be damned euerlastingly with the rauening Wolues Iewel Pag. 102. 103. M. Harding saithe farther For asmuche as Christe is ascended into Heauen and is novv no more conuersant emongest vs in visible Fourme as he vvas before it behoued some one man to be put in commission for bearing the charge and taking care for the vvhole Churche Therefore he said vnto Peter Feede my flocke Confirme thy Brethren First vvhat auncient learned
muche as Priestes there sate in the Church where Deacons vsed to stande and the Deacons neuer durste to sitte emonge the Priestes Hiero. in eadeÌ„ epistol ad eÌ„uagriuÌ„ whiles the Bisshop was present Although he confesseth that once in the Bishoppes absence he sawe a Deacon when disorder tooke place sitting emong the Priestes and at priuate Feastes in priuate houses geuing the benediction to Priestes Whereby it is manifest that the preferring of Deacons aboue Priestes rose not of any ordinarie custome of the Churche of Rome where al states best keept due order in the Bisshoppes presence but of the priuate pride of some Deacons and of the simplicitie of the people of that Citie Therefore S. Hierome saith not Quid mihi profers Romanae Ecclesiae consuetudinem why bringest me forth the custome of the Romaine Churche but Quid mihi profers vnius vrbis consuetudinem Why bringest me the custome of one Citie The ignorant people made more of the Deacons Euseb lib. 6. Eccles histor ca. 33. bicause they were but fewe in number to wit but only seuen at one time as Eusebius maketh mention whereas at that time there were six and fortie Priestes in that Churche whom the people as S. Hierome saith for the number had in contempte Vbicunque fuerit Episcopus siue Romae siue Eugubij siue CoÌ„stantinopoli siue Rhegij siue Alexandriae siue Tanis eiusdem meriti eiusdem est sacerdotij Beholde Reader how M. Iewel hath translated this sentence Where so euer there be a Bisshop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanis they are al of one worthinesse they are al of one Bisshoprike Where the nominatiue case Episcopus Bishop being of the singulare number so placed by S. Hierome with the verbe Est also of the singular number bicause it serued not M. Iewels turne guilfully in translation a change is made into the plural and thereby the meaning of the sentence cleane altered to thintent the sentence might so the rather sounde to his purpose whiche is to make al Bishoppes equal in authoritie of rule and gouernment Now S. Hieromes wordes doo signifie that a Bishop is of the same Merite and of the same Priesthood whether he be Bishop of a great Citie or of a litle And here is to be noted that M. Iewel can not yet brooke this worde Merite and whereas before he vsed the worde Preeminence being by me admonished of it now he translateth eiusdem est meriti they are al of one worthinesse Likewise he termeth eiusdem sacerdotij of one Bishoprike for of one Priesthood How so euer you bring in S. Hierome for the equalitie of Priestes with Bishoppes it forceth not It is wel knowen S. Hierome neuer dreamed of suche an equalitie as you would haue when he wrote this sentence Ecclesiae salus in summi sacerdotis dignitate pendet Hieron aduersus Luciferainos cui si non exors quaedam ab omnibus eminens detur potestas tot in Eccesia efficientur schismata quot sacerdotes The sauegarde of the Churche dependeth vpon the dignitie of the highest Bishop vnto whom if a peerelesse and supreme power be not yelded there shal arise so many Schismes in the Churche as there be Priestes If God haue a special regarde to the safetie of the Churche and if the Churche can not be safe without there be a peerelesse and a supreme power yeelded vnto the highest Priest whiche is a Bishop as S. Hierome saith what so euer M. Iewel saie to the contrarie God must needes allowe the hauing of suche Bishoppes as shal haue power peerelesse to rule their flockes not onely their lambes but also their sheepe to witte the Clergie the Priestes and the Deacons vnder them Hieron Lib. 1. aduersus IouinianuÌ„ He saith also Propterea inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Therefore is there one chosen emong the twelue saith S. Hierome who should be made Head that the occasion of Schisme might be taken away And that we should be put out of doubte who chose that one to be Head aboue al the reste and why Peter was rather chosen then Iohn that was so deerely beloued S. Hierome saith delatum est aetati partly in consideration of his age and partly bicause he would deliuer Iohn from the enuie that he should haue incurred if he had benne placed in that roome being so yong a man M. Iewel had neede to looke better vpon his booke and to learne by these places better to tempre the other sayinges of S. Hierome S. Hierome saith vnitie can not be kepte the Churche can not be in sauegarde Schismes can not be suppressed by equalitie of Priestes with Bishoppes Ergo there must be Bishoppes that shal haue power to rule the Priestes and the reste Thus M. Iewels equalitie wil not stande with the doctrine of S. Hierome Although saith S. Augustine after the names of honours now vsed in the Church the state of a Bishop be greater August Epist 19. then the state of a Prieste yet in many thinges Augustine is lesse then Hierome Notwithstanding we ought not to refuse and disdaine to be corrected of any man though he be our inferiour Vpon these wordes of S. Augustine M. Iewel reasoneth that the difference of power and authoritie betwixte Bishoppes and Priestes had no allowance from Scripture but by the custome of the Churche As though one thing could not be allowed both in Scripture and also by the common custome of the Churche The common custome of the Churche teacheth vs to feare God daily doth not the Scripture allowe the same To honour our Father and mother And doth not the Scripture commaunde the same But M. Iewel would faine make debate betwixt the custome of the Churche and the holy Scripture and therefore ful prouidently he hath interlaced a Parenthesis of his owne politike deuise in this manner The office of a Bisshop is aboue the office of a Prieste not by authoritie of the Scriptures but after the names of honour whiche the custome of the Churche hath now obteined I haue here before declared that there was a secte of Heretiques calles Aerians as S. Augustine reporteth who denied that there was any difference at al betwen the state of a Bisshop and the state of a Prieste August de Haresib ad Quoduult deuÌ„ Haeres 53. whiche opinion being accompted for heresie by S. Augustine ought to stop any reasonable mans mouth and to persuade him that S. Augustines opinion is quite contrarie to that which M. Iewel holdeth Iewel Pag. 1â—1 As for Pope Leo his ovvne authoritie in his ovvne cause can not be great The Emperour saithe Nemo debet sibi ius dicere ff Li. 2. de Iurisdict omniuÌ„ Iudicum 16. q. 6. Consuetudo in margine No man maie minister lavve vnto him selfe And it is noted thus in the Decrees Papa non
debet esse iudex in causa propria The Pope maie not be iudge in his ovvne cause Harding The Pope maie be iudge in the cause of the Churche Though Leos Authoritie be not greate in his ovvne cause The .29 Chapt. yet in the cause of the Churche being so auncient so holy so learned a Father by your owne graunt it must be very great The wordes you bring are of your owne forging Wherefore as ye haue hitherto benne a forger of Doctours Scriptures the Canon lawe and Gloses so now you are become a forger of the Ciuile lawe With what wordes the lawe is written here anonne you shal see But be it true that Vlpian said for so you should haue said The Emperour alleged for Vlpian and not the Emperour as your skil in the lawe vnskilfully telleth vs no man maie minister lawe vnto himselfe Yet neither he not the Emperour euer forbad but that a man maie truely reporte of his owne matters Now Pope Leo that holy man and great learned Clerke in the place by me alleged doth not minister lawe vnto him selfe in his owne cause but for the better gouernement of the Churche and that peace and good order maie the better be kepte in the Churche reporteth a difference or diuersitie of power to be emong Bishoppes with likenesse of Order and honour as S. Hierome in his epistle to Euagrius coÌ„fesseth them to be of one merite and of one Priestehood In declaring whereof he speaketh of the right that the Bishoppes of the See Apostolique S. Peters successours ought to haue in the gouernment of the vniuersal Church through out the whole worlde This M. Iewel was not his owne priuate cause but the cause of the whole Churche in whiche he might geue iudgement But M. Iewel guilfully seemeth to put the case as though there had ben many Catholiques that called Pope Leo to lawe for vsurping the authoritie not dewe vnto him and as thoughe he had ben defendant against them al yea as thoughe he had stepte vp into his iudgement seate and there sitting as a Iudge in his owne mater had pronunced sentence for him selfe Whiche thing he did not nor euer was there any catholique man that laid any suche kinde of vsurpation to his charge he neuer stoode as defendant nor sate as Iudge in his owne cause but discretely and truely as occasion serued signified vnto the worlde his lawful authoritie and his â—uccessours as Kinges vse to doo in their titles of honour and stiles If M. Iewel wil calle his double wiued lawier vnto him and with him peruse the lawe that beginneth Qui Iurisdictioni praeest neque sibi ius dicere debet â— Qui iu risdiccioni ff de iurisdict omn. iudic neque vxori vel liberis suis c. whiche is the true lawe that he should haue alleged and wil consider that Princes Kinges and Emperours vse to doo in their owne causes by very order of lawe and if he wil therewith searche out the right meaning of the lawe L. in priuatis ff de inoffic testamen In priuatis iudicus pater filium vel filius patrem iudicem habere potest he shal finde both that he hath fondely vainely and rashly alleged a lawe that he vnderstoode not nor made any thing to his purpose but onely to fil vp paper with wordes and also that it is one thing to saie Nemo debet sibi ius dicere as he falsely allegeth the Lawe and that it is a farre other thing to saie Qui iurisdictioni praeest neque sibi ius dicere debet neque vxori vel liberis suis neque libertis vel caeteris quos secum habet For so is the lawe vttered by Vlpianus As for your marginal note out of the Decrees you shew how barrein and poore your mater is that for defence of it you are faine to runne for helpe to notes put in the margent of the Glose a very poore shifte God wote To your marginal note I answere The Pope as there the Glosse saith if there be a mater in lawe betwen him and an other man about a temporal thing ought not him selfe to be iudge in that case and to take the thing into his owne possession before it be tried whose it is but to choose Vmpeeres to sitte vpon it Now marke what followeth good Reader 16. q. 6. Consuetudo tamen si vult esse Iudex in causa Ecclesiae potest esse yet if he list to be a iudge in a mater concerning the Churche he maie be Certainely no one thing more concerneth the wealth tranquillitie and good order of the Churche then that whiche Leo intreateth of in the epistle 84. to Anastasius the Bishop of Thessalonica whiche in my Confutation to good purpose I alleged Iewel Pag. 111. Concil Aphricanum cap. 105. Superbum seculi typhuÌ„ It is vvel knovven that the Pope hath sought for and claimed this vniuersal authoritie these many hundred yeres Pope Innocentius vvas therefore reproued of pride and vvorldely lordelinesse by the vvhole Councel of Aphrica Harding The Aphrican Councel vntruly reported by M. Iewel The 30. Chapt. The Pope hath not sought for that whiche our Lorde gaue vnto S. Peter no more then S. Peter sought for it at Christes graunt The fame he maie iustely claime for so muche as it perteineth to the feeding and gouernement of Christes flocke and to the strengthning of the faithful as being the Successour of S. Peter That you saie of Innocentius is vtterly false He was not so reproued of pride and worldely Lordelinesse as more like a proud worldely Lordeling then an humble plaine handler of Goddes Truthe you saie Neither be those wordes superbum seculi typhum which you laie forth in your Margent to be founde in any Epistle of the Aphrican Councel to Innocentius nor be they spoken or written at al against Innocentius as you beare vs in hande Neither was Innocentius then a liue when the Aphrican Councel was holden but departed this life long before I graunt there is extant an epistle of the Aphrican Councel to the learned Pope Coelestinus in whiche Epistle Innocentius that blessed man is not once touched Neither was the charitie of that whole Councel so smal as to speake so il of a holy Bishop so long before departed The manner of those Fathers was to praie for suche specially for the Bishoppes of Rome deceassed rehearsing their names in their Masses and in no wise to reporte so il of them How be it in that whole epistle Pope Innocentius is not so muche as once named nor spoken of There we finde these three wordes fumosum typhum seculi that is to saie the smoky pride of the worlde or the vaine stoutenesse of the temporaltie but in a farre other sense and to an other purpose then M. Iewel pretendeth Whether he rightly vnderstode the place or no I haue good cause to doubte It seemeth that the Bishop of Rome in the cause of Appiarius whom
make vs one Pope who is neither Priestes nor laie maÌ„nes sonne nor any maÌ„nes sonne at al. What a maruelous Prophet then was M. Iewels Damasus that could thus prophecie of so many Popes so long to come after his death and tel who should be their fathers so many yeres before their great GraÌ„dfathers were borne If for some excuse you say that this much you found in Gratian Distinct 56. it caÌ„ not helpe you The printed Gratian hath neither this forme of wordes nor this order of names nor so many Popes names by three For he hameth not Iohn 10. nor Iohn 15. nor Adrian 2. So that you must take it vpon you your selfe and beare the shame of it And what if the book of Gratian had it as you haue alleged Doo you not know that such thinges in Gratian be of no authoritie sometimes which be rehersed vnder this worde Palea Palea Palea good Reader is asmuche to say as Chaffe and where so euer this word Palea Chaffe is put in Gratian by the same it is signified as some doo iudge that the saying immediatly folowing is with litle iudgement infarced and that it is litle worth as Chaffe is litle worth in coÌ„parison of cleane wheate Such Chaffe and vaine fables M. Iewel is dryuen to take holde of to mainteine his brothers filthinesse for lacke of better stuffe And were it true that these Popes or some of them whose names be founde here in Gratians Chaffe were Priestes sonnes yet had he benne a true dealer in this cause he should not so vniustly haue conceeled what the Glose saith in the same place specially seing that he is so wel acquainted with the Glose and furnisheth his great booke specially and aboue al other Doctours with the stuffe of the Glose Thus there we finde Distinct 56. in Glossa Omnia ista exempla intellige de ijs qui in Laicali statu vel minoribus ordinibus orationibus parentum suscepti sunt quando suis parentibus licebat vti vxoribus suis Vnderstande thou al these examples of them that were receiued at Goddes hande by the prayers of their fathers being in the state of laie menne or in the lesser Orders when their fathers might lawfully vse their wiues Thus for any thing you haue brought hitherto is your Great Poste of Priestes Marriages thwited to a pudding pricke As for that whiche after al this you pretende to allege out of AEneas Syluius AEneas Syluius whom you cal Pope Pius whereas at the time when he wrote De gestis Concilij Basiliensis he was neither Pope nor Pius and out of Polydorus Vergilius Polydorus Vergil the late Prebendarie of Poules in London whom in the Chronicles you reporte falsly and laste of al out of fabling Fabian Fabian the late Merchant of London a man of smal learning and of as litle authoritie in these pointes though a special fauourer of your side as it is tolde and therefore the readier to reporte vntruth I am sure menne of meane knowledge wil litle esteme and I accompt it not worth the answering Make the best you can of it thereby perhaps or by some part of it ye may proue that of Married menne some were made Bishops which as I haue oftentimes tolde you we denie not but that Bishoppes or Priestes were euer in any wel ordered Churche permitted to marrie you shal neuer be hable to proue Now that you haue laid your two Principles as you cal them let vs see how substancially you defende your foure pointes aboue mencioned And first that it is lawful to marry after the Vowe of Chastitie and after holy Orders taken shewe vs by what learning or authoritie ye proue it Iewel First of al his obiection of Vovves nothing toucheth the Clergie of England For it is knovven and confessed that the Priestes of England vvere neuer Vâ—taries Yet for further ansvver vve graunte it is reason and conuenient that vvho so hath made a Vovve vnto God should keepe his promise Cyril in Leuitic Lib. 3. Cyrillus saith Si castitatem promiserit seruarâ— non poterit pronunciet peccatum suum If he haue promised 〈…〉 vvovved Chastitie and can not keepe it let him pronounce and confesse his Sinne. Harding How long wil you go about the bush as they say when come you to the purpose These bye matters not touched in my ConfutatioÌ„ haue made your booke great but the same geue euidence that you put more truste in multitude of wordes then in substance of matter If ye had the cleare truthe on your side what needed so many wordes One plaine sentence might haue better serued you That you wander not abroad here once againe I cal you home and require you to leaue your delaies and answer to the very point or to confesse your errour Remember my wordes of the Confutation be these It is not lawful for them to marrie Confutat fol. 73. b. which either haue by deliberate vowe dedicated al manner their chastitie vnto God or haue receiued holy Order Ouer against these my wordes you haue placed in the margent of your booke this note with your starre Defence pag. 163. Vntruthes two together as better appeareth by the Answeare By which you charge my saying with two Vntruthes Of such notes your booke hath great stoare But God be thanked the world seeth you are ryfer of vpbraidinges and sclaunders then of substantial proufes Nowe by your note you haue bounde your selfe to shewe vs that it is lawful to marrie after the Vowe of Chastitie likewise also after the holy Orders taken Before you came to proue either of these two pointes you tel vs that the Priestes of England were neuer Votaries that is to say that they neuer made Vow of single life and chastitie whereby to binde them selues not to marrie Neuer is a long daie M. Iewel Wel be it as it is If they be not Votaries they may marrie say you But answer directly to the point I pray you M. Ievvel ful coldly maketh that but reasonable and coÌ„uenieÌ„t that is necessary May they marrie who haue vowed chastitie Say yea or nay VVee graunte say you it is reason and conuenient that who so hath made a Vowe vnto God should keepe his promise This is somewhat though it be coldely spoken But yet you must come nearer vnto the point You speake generally and faintly We speake not of a Vowe or promise in general If a man make a promise to an other man it is reason and conuenient that he keepe it But how saie you to the vow of chastitie deliberatly made of man or woman to God Is it in any wise necessary to perfourme it or no If it be necessary why speake ye so coldly it is reason and conuenient What meane you by your reason and conuenience Is it any more but that if a Moncke or a Frier feele him selfe moued with luste he shal by and by take a woman vnder pretense of Wedlocke and so
processe declared by S. Gregorie Nazianzene in the Oration which he made at the burial of his Father Whereby it is made cleare to al menne how his Father was holpen by his wife not as being a Bishop as M. Iewel doth vntruly say but as yet being an Infidel That her sonne reporteth of her that she was vnto his Father a helper a guide a leader Faithful vviues haue ben cause of their husbandes conuersion to the faith Monica S. Augustines Mother laboured to coÌ„uert Patricius her husband Confessionum li. 9. cap. 9. a Captaine an instructour a teacher a maistresse in religion and godlinesse al this is to be vnderstanded of the time in which he remained an vnbeleuer not of the time in which he was Bishop of Nazianzum Herein she did the parte that many other godly and faithful wiues haue donne who haue vsed the like diligence and care to bring their husbandes being Infidels vnto the faith of Christe That holy woman Monica S. Augustines mother did the like with her husband Patricius of whom he writeth thus in his booke of Confessions speaking vnto God as there his manner is Tradita vira seruiuit veluti Domino sategit cum lucrari tibi c. When she was married out vnto her husband she serued him as if he had ben her Maister and tooke care how she might winne him vnto thee ô Lorde Againe he said there afterwarde Virâ—m sâ—â—m iam in extrema vita temporall eiuâ— lucrata est tibi She wanne her husband vnto thee ô Lorde now in the ende of his temporal life In consideration that God oftentimes worketh such grace by the wife to the winning of the husband vnto God S. Paule requireth that a Christian woman put not awaie her husband from her being an infidel if he coÌ„sent to dwel with her For how knowest thou o woman saith he whether thou shalt saue thy husband or no 1. Cor. 7. Either you haue read these thinges M. Iewel in the place from whence you tooke the wordes which here you allege or you trusted the gatherer of your Notes If you trusted your gatherer you should haue tried the testimonie wel before you had spoken so peremptorily If you haue readde and seene al this in that you haue conceeled the truth and spoken so much to the contrary you shew your selfe to be one that is litle to be trusted Certainely al menne may nowe see howe iust cause I haue not to take these fittons and corruptions againe vnto me but to leaue them with you and to charge you with them as I did before in my Confutation of your Apologie After this M. Iewel bringeth in a great meany of Doctours sayinges with whiche they commende Marriage and seeme to blame them that despised and condemned Marriage and were of the opinion that a man could not be saued if he were married Whereunto I thinke al answere needeles for asmuch as we are not they that condemne Marriage as it hath now ben oftentimes said we esteme it as honorable and where marriage is lawful and lawfully vsed we accoÌ„pt that bed vnspotted and cleane as S. Paule calleth it Mary we say Heb. 13. that who soeuer haue bound them selues to liue in continencie by soleÌ„ne Vow as Priestes and Religious persons for them it is not lawful to marrie and their Marriage is vnlawful or rather none at al. Against whiche doctrine M. Iewel hath nothing to say nor to allege and yet touching Marriage he hath filled a great deale of paper with the doctours sayinges So ready he is to bring muche and so litle hable to bring ought that maketh clearely for him What thinges certaine Fathers haue writen against impure heretikes dispraising marriage in al men VVith vvhat stuffe M. Ievv furnisheth out this pointe at large Defence Pag. 187. 188. 189. the same he allegeth now as if they were spoken against the Catholikes condemning the Marriage of these Apostates He bringeth in a long saying of Origen spoken of the Marcionistes and Cerdonistes and such others He allegeth Epiphanius against the filthy Origenians Chrysostome against wicked wemen that keping the name of Maides liued worse then hartlots in the Stewes Briefely so many mo as he founde old and late writers of al sortes speaking bitterly against the impune life of il menne and wemen Whereunto I answere briefly As al the married Apostates approche neare vnto the filthinesse of Deuils so some of the Catholique Clergie and religious personnes be farre from the purenesse of Angelles God geue vs al grace to amende that is amisse and you M. Iewel a better harte and more charitie towardes his Church With which grace being endewed you wil take lesse pleasure in reporting il of her Ministers I neede not here after this sorte to trauaile any farther in this matter against Maister Iewel What soeuer is beside that whiche I haue here answered in the whole booke of his pretensed Defence touching thâ—… point it is either not worth the answering as altogether impertinent or sufficiently refelled in my former Confutation Compare the one with the other Christian Reader and if thou be hable to iudge of these thinges assure thy selfe my sayd Confutation maie satisfie thee for ought that M. Iewel bringeth Now bicause it were infinite to stand vppon euery pointe and to discusse so many tedious and impertinent allegations I thinke it more conuenient to vse an other waie and by laying together certaine his Vntruthes to make shorter worke M. Iewels Vntruthes and flatte Lies concerning the Marriage of Priestes and Votaries He steineth the authoritie of S. Hierome S. Chrysostome Pag. 165. S. Gregorie Nazianzen and diuers other learned and ancient Fathers as disgracing lawful Matrimonie and the Marriage of Widowes and Widowers He saith S. Hierome in Catalogo witnessed that Tertullian was a married Priest Pag. 166. The place wil shew this vntruth Albeit I denie not but that he was married before he was Priest and so were diuers others as Spiridion S. Gregorie Nazianzenes Father Gregorius Nyssenus and certaine others He saith S. Hilarie Bishoppe of Poitiers was married and that he prooueth by an Apocryphal epistle to one Abra his daughter These toies are vaine and more fabulous then Esops fables So he maketh Prosper the bishop of Rhegium a married man vpon a felender coniecture how soeuer it be it can not be prooued that he was married after that he was Bishop that is ynough for vs. He saith that Polycrates had seuen of his Fathers Bishops before him The meaning of the testimonie alleged for that purpose is that seuen of his howse and kinred had benne Bishoppes in his Churche before him For so signifieth the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is before noted That which he allegeth vnder the name of Pope Damasus is intitled in the Decrees Palea as muche to say Chaffe by which name in the Decrees of Gratian that is signified which is by some other maÌ„
addeth priuilegijs omnibus custodit is quae reuerend issimis Clericis sacrae praestant cōstitutiones al Priuileges kepte whiche the Emperours lawes doo graunt vnto the reuerend Clerkes And saith farther Si verò Ecclesiasticum sit delictum egens castigatione ecclesiastica mulcta Deo amabilis Episcopus hoc discernat nihil communicantibus clarissimis prouinciae Iudicibus Neque enim volumus talia negotia omnino scire ciuiles iudices quum oporteat talia ecclesiasticè examinari emendari animas delinquentium per Ecclesiasticam mulctam secundùm sacras diuinas regulas quas etiam sequi nostra non dedignantur leges If the faulte be ecclesiastical and neede ecclesiastical pounishment and discipline let the wel beloued Bishop of God iudge and discerne it and let not the honorable Iudges of the Prouince intermedle with it at al. For it is not our pleasure that Ciuil Magistrates haue at al the examination of suche matters seing suche matters must be examined ecclesiastically after the order of the Canons and the offenders must be punished by Ecclesiastical discipline according to the holy and diuine Canons whiche our lawes doo not disdaine to folow Seing Iustinian hath so ordeined no wise man that hath read his Lawes wil saie that either he in fringed those Priuileges or as one contrarie to him selfe made a lawe against the Liberties of the Churche without any mention of the former that he him selfe had made Wherefore Iustinian in the Law that you reherse M. Iewel is to be vnderstanded to speake of ciuil and tēporal cases and that in those cases no Bishop should be brought before the Lieutenant and Ciuil Magistrate except the Prince so commaunded it Now whereas you vpon those wordes say that a Bisshop maie be conuented before a Ciuil Magistrate we graunt and euer so said that in Ciuil causes and temporal maters of which Iustinian speaketh Bishops may be cōuented before a temporal Magistrate But that is not our question But this is that which we say The very point of this Question that it is not lawful for a Prince to cal a Priest to his seate of iudgemēt in Ecclesiastical causes And in this your owne authour Iustinian condemneth you He saith as you heard before Autent 83. col 6. vt Clerici Si ecclesiasticū sit delictū c. If the faulte be ecclesiastical let the welbeloued Bisshop of God iudge and discerne it Let the honorable Iudges of the Prouince intermedle nothing at al with it For we wil not that Ciuil Magistrates haue the examination of suche matters And againe Cod. de Episco clericis L. Clericus Si verò crimen sit Ecclesiasticum episcopalis erit examinatio castigatio If the faulte be Ecclesiastical the examination and pounishing of it shal apperteine vnto the Bisshoppe But peraduenture you wil replie to this and saie that Iustinian in the lawe by you rehersed speaketh not onely of Ciuil but also of ecclesiastical causes and willeth a Bishop in qualibet causa in any cause to be conuented before the temporal magistrate if the Prince do so commaunde If you or your lawier make this obiection we answer that it can not be shewed out of al Iustinians lawes Anthent 83. col 6. vt Clerici that he willed a Bishop or Prieste to be conuented before a temporal Magistrate in an Ecclesiastical cause or to be pounished for any hainous offence before he were degraded of his Bishop And hereof if you had but a meane smattering in the Ciuil Lawe you could not be ignorant Besides that already alleged you find in the Code this Lawe Cod. de Episco Clericis L. Statuimus Statuimus vt nullus Ecclesiasticā personam in criminali quaestione vel ciuili trahere ad iudicium seculare praesumat contrae cōstitutiones imperiales canonicas sanctiones We ordeine and decree that no man presume to bring any Ecclesiastical person to the seate of iudgement of any seculare Magistrate in a criminal or ciuil cause contrarie to the Imperial Constitutions and canonical Decrees By this you see that it is against both the Emperours constitutions and Canons of the Churche that a Bishop should be conuented before a Magistrate in an Ecclesiastical cause As for the vantage which you seeke in those wordes In qualibet causa in any cause it is none at al. Had not you benne blinded with malice and your lawier with ignorance you might haue learned A Maxima amōg the lavviers that it is a Maxima and a Principle with the lawiers that Leges tales indefinitè loquentes intelligendae sunt secundùm aliam legem speciatim loquentem Such lawes speaking indefinitely must be vnderstanded by an other lawe that speaketh specially and particularly Wherefore seing the lawe Clericus in the Code and the Antentike vt Clerici in the new Constitutions make special mention that Bishops and Priestes should not be conuented before Ciuil Magistrates in Ecclesiastical causes and permitte no temporal Iudge to meddle with Ecclesiastical personnes excepte it be in Ciuil matters and that with a Limitation and a Prouiso also it had ben your parte and your blinde Lawiers also to haue vnderstanded those wordes In qualibet causa in any cause spoken there indefinitely by the other Lawes that speake more specially But then had you lost a peeuish sophistical Argument and menne had not knowen your worthy skil in the Lawe which no doubte wil appeare great by your practise Iewel pag. 637. 638. The Emperour Martianus cōmaundeth if the cause be criminal that the Bisshop be conuented before the Lieutenant vt coram Praeside conueniatur Harding For your credite touching Martianus commaundement you referre vs to the Code of Iustinian L. Si qui ex consensu de Episco Audient L. Cum Clericis de Episco Clericis As for the first you may tel your lawier that he hath fouly deceiued you and therefore is not worthy to haue his fee. That lawe Si qui ex consensu Cod. de Episcop Audient was neuer made by Martianus the Emperour but by Arcadius and Honorius and requireth neither Bishop nor Prieste nor Clerke to be conuented before the Lieutenant but declareth that if any by mutual consent wil haue their matter debated before the Bishop as an arbiter it shal be lawful for them so to do as euery man that either considereth the law or readeth the Summe set before it may easily see M. Ievv forgeth As for the other lawe Cum Clericis although it be Martianus decree yet hath it not those wordes vt coram Praeside conueniatur that the Bishop be conuented before the Lieutenant nor any clause or sentence sounding to that pupose For trial whereof I referre me to the booke and to any indifferent man that can reade and vnderstande it But suppose it to be true that the Emperour Martianus had geuen suche a commaundement what could it aduantage your cause M. Iewel You should proue
Gentilium fieri solet appellationem interposuerunt Oh see the desperate boldenesse of rage and furie As if it were in the suites of Heathens and Paganes so these menne haue put vp their Appeale Nowe sir if he had ben of the minde that you imagine or had thought it lawful for Constantine to heare and determine ecclesiastical causes or a right apperteining to his Emperial estate he woulde not haue tolde vs that he thought it a faulte to intermedle in suche matters and therefore asked pardone of the holy Bishoppes Neither would so wise an Emperour seing those Bishoppes appealing in that cause haue dâ—tâ—sted their doinges and cried O rabida furoris audacia oh the desperate boldnesse of rage and furie Wherefore M. Iewel neither this facte of Constantine nor that authoritie of S. Augustine can furder your pretended conuention of Bishoppes before Ciuil Magistrates Let vs see what foloweth Iewel Pag. 638. But vvhat speake vve of other Priestes and inferiour Bishoppes The Popes them selues notvvithstanding al their vniuersal povver haue submitted them selues and made their purgations before kinges and Emperours 2. q. 7. Nos si Gerson in Serm. Paschali Pope Liberius made his humble appearance before the Emperour Constantius Pope Sixtus before Valentinian Leo the thirde before Carolus Magnus Leo 4. before Levves the Emperour Iohn 22. vvas accused of heresie and forced to recant the same vnto Philippe the French king Harding The higher euery good man is the more humbly he behaueth him selfe If then the Popes hauing an vniuersal power ouer Christes Churche did submitte them selues to Princes and Emperours they shewed muche humilitie in their hartes and confidence in their causes and proue against you M. Iewel that if this submission had not ben made voluntarily by them nor King nor Caesar coulde haue had authoritie or power to haue benne iudges ouer them as you maie see by the example of that good Emperour Constantine refusing to be iudge ouer Bishoppes and saying Sozo lib. 1 cap. 17. Deus vos constituit sacerdotes potestatem vobis dedit de nobis iudicandi ideo à vobis rectè iudicamur vos autem non potestis ab hominibus iudicari God hath appointed you Priestes and geuen you power to iudge of vs and therefore we are rightly iudged of you but ye can not be iudged of menne that is of laie menne and menne as S. Ambrose reported of Theodosius whiche I declared before that are vnequal in office M. Ievvel failing of his purpose falleth from the Popes purgatioÌ„ before Emperours to their appearance before Emperours vvhiche no man denied Liberius appearing before Constantius Tâ—â—odorit Eccles Hist lib. 2 cap. 16. Pope Sixtus after vvhat forte he made his purgatioÌ„ and for vvhat cause and vnlike in authoritie and right Of suche Bishoppes maie not be iudged The Pope Liberius you saie made his humble appearance before Constantius It is true But appearance is not purgation M. Iewel You promised to tel vs of Popes that submitted them selues and made their purgations before kinges and Emperours and beginning with that good Pope you forgette your selfe and for making of a purgation you tel vs of making appearance Whereby we gather that either you passe not what you saie or remember not what ye promise Liberius dealing with Constantius the Arian Emperour at that appearance was suche as became a Bishoppe of the Apostolike See For in that cause he would neither be ouerborne by the authoritie of the Emperour nor yelde vnto his wickednesse against Athanasius for a longe time muche lesse acknowledge him for his superiour or iudge As for Pope Sixtus it is certaine that he made his purgation before the Emperour Valentinian But he did it M. Iewel in Concilio in a Councel of Bisshoppes and not in a courte of the Prince And he did it of humilitie to auoide the suspicion and malice of his aduersaries and not to geue any President to others to doo the like nor to preiudicate the authoritie of the Apostolique See These are his wordes in the place that your selfe allege Vnderstande ye 2. q. 4. MaÌ„dastis Nostra authoritate that I am falsely accused of one Bassus and vniustly persecuted Whiche the Emperour Valentinian hearing commaunded a Synode by vertue of our authoritie to be assembled When the Synode was assembled I satisfying al with great examination albeit I might otherwise haue escaped yet auoiding suspicion I made my purgation before them al discharging thereby my selfe from suspicion and from emulation and enuie Sed non alijs qui hoc noluerint aut non sponte elegerint faciendi formam dans But not geuing a president to others to doo the like that either shal not be willing or wil not voluntarily choose this kinde of purgation Lo M. Iewel your owne authour condemneth you Pope Sixtus made his purgation not onely before Valentinian but coram omnibus before al Bishoppes and others assembled in the Synode And he did it not by compulsion of any superiour Authoritie but of humilitie to declare his innocencie and not to geue any other a president to doo the like And by this ye maie perceiue that the Emperour had of him selfe nor authoritie to cal that Councel nor power to summone the Pope to his Iudgement Seate nor any iurisdiction to force him to make his Purgation before his Maiestie For al was done by the submission of the Pope He consented to the Emperours calling of that Councel he gaue him licence to heare his purgation and to be iudge in that cause And he that geueth an other authoritie and commission is by natural reason higher and of greater power in that case then he that receiueth the authoritie and commission Wherefore Pope Sixtus making his purgation before the Emperour Valentinian can not be said to haue benne conuented before a laie Magistrate as his superiour and lawful iudge Leo 3. and Leo 4. Concerning Leo the thirde and Leo the fourth their case is like When they made their Purgation the one said euen in the place that you allege hoc faciens non legem prascribo caeteris 2. q. 4. Audite 2. q. 7. Nossi doing this I doo not prescribe a lawe to force other menne to doo the like The other gaue the Emperour licence to appointe Commissioners to heare his cause and submitted him selfe to their iudgement and therefore we saie the Emperour was not their iudge nor superiour by any princely authoritie but by these Popes permission and appointement As for Pope Iohn the 22. of whose errour you make muche a doo in so many places of your bookes I haue said sufficiently before in the Answer to your View of your Vntruthes Fol. 64. sequent Where I haue declared how falsly you belie him and wherein he erred touching the state of the Soules of the iust after this life And here I saie againe that it is most false that euer he recanted any heresie before Philippe the Frenche king In deede the
errour whiche he helde as his priuate opinion was condemned at the sounde of trompettes in presence of that king as Gerson writeth but that was done before he was Pope Iewel 639. Your ovvne Glose saith Dist 63. In Synod in Glos Papa potest dare potestatem Imperatori vt deponat ipsum sese illi in omnibus subijcere The Pope maie geue the Emperour povver to depose him selfe and maie in al thinges submitte him selfe vnto him Harding Be it that our Glose saith so M. Iewel your Glose I might rather saie For the Gloser seemeth to be your chiefe Doctour There was neuer Diuine that serued him selfe with the stuffe of the Glose so muche as you doo What inferre you vpon it If you can like a good Logician frame this argument vppon that Glose The Pope maie geue the Emperour authoritie to depose him selfe Ergo the Pope maie be conuented before the Magistrate as one that through vertue of his temporal office is his superiour in Ecclesiastical causes let vs haue it in writing and we wil returne you the like with as good consequence and saie The Queene may geue anie of her Lordes and subiectes power to depose her from her roial estat and to transferre it to an other Ergo shee maie be conuented before that Lord and subiect of hers as one that hath authoritie to depose her of him selfe without commission and authoritie from her grace And if you finde fault with the sequele of this find fault with the sequele of you own For they are both like Dist 93. cap. vltim in Glossa The Law saith Ex alterius persona quis consequitur quod non habet ex sua A man getteth of an other-mannes person that which he hath not of his owne Wherefore the Emperour hauing authoritie of the Pope to depose him Extr. de off iudicis Deleg c. Sanè hath not that authoritie of him selfe or any his Imperial power but of the Pope And seing Iudex delegatus à Papa gerit vices Papae a Iudge delegated of the Pope occupieth the roome of the Pope the Emperour in this case shal not depose him as Emperour but as the Popes Vicegerent and Delegate Iewel Pag. 639. Franciscus Zarabella saith De schemate Concilio It is de Schismate pontificuÌ„ Papa accusari potest coram Imperatore de quolibâ—t crimine notorio Imperator requirere potest à Papa rationem fidei The Pope maie be accused before the Emperour of any notorious crime and the Emperour maie require the Pope to yelde an accompte of his faith Harding Neither Franciscus Zarabella nor Franciscus Zabarella for so is his true name saith as you reporte that Papa potest accusari coram Imperatore de quolibet crimine notorio M. Ievvel falsifieth his Doctor by addition of his ovvne to helpe his mater The Pope maie be accused before the Emperour of any notorious crime Those wordes coram Imperatore before the Emperour are of your owne interlacing and be not in the Authour You ought to be ashamed so fouly to corrupte your authours and deceiue the people Againe Zabarella sayth not Imperator requirere potest à Papa rationem fidei the Emperour may require the Pope to yeelde an accompte of his faieth They are your woordes Maister Iewel That whiche Zabarella saith is thus Zabarella made to saie What pleaseth M. Ievvel Si Papa est de haeresi suspectus potest Imperator ab eo exigere vt indiret quid sentiat de fide that is if the Pope be suspected of heresie the Emperour may require of him that he declare what he thinketh of the Faith Nowe sir to require a man to yeelde an accompte of his Faith and to require him to declare what he thinketh are twoo diuerse thinges For the one can not be donne but by Superiour authoritie the other by waie of friendship and common charitie But as for Superiour authoritie In vvhat case of necessitie the Emperour may entermedle vvith matters of Faith and religion after the minde of Zabarella Zabarella alloweth the Emperour none ouer the Pope nor graunteth that he maie intermedle in Ecclesiastical causes but in an extreme necessitie to witte if there were two Popes at one time as there were when he wrote this Treatie whence you fetche your falsified sentences and neither would yeelde vnto the other nor the Cardinalles take order for the quiet gouernemente of the Churche in procuring a General Councel and if he saw the Antipape to geue ouer his vsurped Authoritie then the Emperour whose duetie is to defende the Catholique Faithe maie intermedle in Ecclesiastical causes saith Zabarella His wordes are these Cùmergo deficit Papa vel Cardinales Francis Zabarella de Schismate pontificuÌ„ qui subrogantur Papae in Congregatione Concilij vt dictum est in praecedenti quaestione ad ipsum Imperatorem qui pars post praedictos est praecipua Concilij spectat Congregatio Nec quenquam moueat quòd Imperator est Laicus vt ex hoc putet esse inconueniens quòd se intromittat de clericis Non enim semper prohibetur iudicare de clericis sed tunc prohibetur quando non subest ratio specialis Nam propter specialem rationem permittitur vt ratione feudi Hoc autem casu subest ratio specialis imo specialissima ne fides Catholica ruat quod nimium periclitatur diu permittendo pluralitatem in summo Pontificatu In quo maximè est Imperatoris praecipuam habet potestatem Nam permittere plures in Papatu est offendere illum fidei articulum vnam sanctam Catholicam c. Therefore when the Pope faileth or the Cardinalles who are nexte in roome vnto the Pope substituted to the Pope in assembling of a CouÌ„cel as it was said in the nexte question before the assembling of a Councel apperteineth vnto the Emperour who after the Pope and the Cardinalles is the chiefe parte Neither it ought to moue any man to thinke it inconuenient that the Emperour in that he is a laie man should intermedle with maters belonging to clerkes For he is not alwaies inhibited to iudge of Clerkes But then he is forbidden when there is no special cause For it is permitted for some special reason as in consideration of fealtie And in this cause there is a special yea a most special reason that the Catholique Faith come not to ruine bicause it is in great danger by long suffering of pluralitie in the Popedome that is to say of moe Popes then one In which the Emperour is the chiefe doer and he hath the chief power For to permitte many Popes in the Popedome is to offende that article of the Faith I beleeue one holy Catholique and Apostolike Churche By this and the whole discourse that Zabarella your authour maketh there it appeareth M. Iewel that the Emperour hath not the authoritie you pretende but in that case of extreme necessitie And by your aduocate in the Lawe if he had not
is that you adde that our doctrine is forsaken the worlde through No M. Iewel not so Gods holy name be blessed it is not yet forsaken al England through We knowe it right wel we praise God for it and reioise therein You know it also and it greeueth you at the harteful deepely and specially that diuers haue returned from your lying Religion to the truthe of the Catholique Faithe euen in these last yeres when ye semed to haue most prospered in the sight of the worlde Suche is the nature of truth the more it is pressed downe the more it riseth vp A lie impudently auouched by M. Ievvel and sheweth it selfe Had our doctrine ben forsaken the world through your Gues I trowe in these lowe Countries and your Huguenotes in Fraunce had prospered better But what wil not you sticke to auouch which so boldely yea so impudently doo auouche such a knowen Vntruthe Vntruthe Nay so sensible and so palpable a Lie The Catholique doctrine not only contineweth in Italie FrauÌ„ce Spaine Portugal and Germanie in whole Countries and Territories but euen where your brethâ—â—n are thickest there lacke not Catholiques right many and perfitte among them Yea the Catholique doctrine is preached and published among heathens and Infidelles to the great glorie of God and to the great despite of the deuill and his ministers as it wel appeareth by your selfe M. Iewel and by your wordes whiche before I haue touched If our doctrine be forsaken the worlde through where are we M. Iewel against whom you write so busily Are we out of the worlde Where was the late general Councel with so many Bishoppes learned Doctours and Princes Ambassadours there present al condemning your hainous heresies Were they al out of the world or haue they al now changed their minde and yelded vnto you Maximilian the noble Emperour King Philip of Spaine with al his so sundry and so large Dominions besides the kingdome of Naples and Sicilia the Dukedomes of Millan Burgundie Brabant Holland Zeland Friseland Gelderland the Counties of Tyrol Flaunders Henault and Artois Charles king of Fraunce the kinges of Portugal and of Polonia The states and Princes of Italie with also many Dukedomes Free Citties States of Christendome besides al yet remaining Catholique are they al out of the worlde I can not tel whether I may cal this lye more impudent or more foolish Iewel Pag. 50. Neither there any sufficient cause to the contrarie but that Berâ—â—garius Iohn VViclef Iohn Hus D. Luther Zuinglius Oâ—colampadius and others either for learning or for truth or for iâ—â—â—â—ment in the Scriptures or for Antiquitie may vvel and safely bâ— coâ—pared vvith Lanfrancus Guimundus Abbas Cluniacensis Thoâ—â—â— VValdensis Iohn Fisher and others Harding What difference there is betwen these holy Fathers and those pestilent Heretiques The. 17. Chapt. No no Sir the oddes is exceding great Berengarius Wiclef Hus Luther Zuinglius and Oecolampadius non comunicabant oiÌ„bus gentibus illis Ecclesiis Apostolico labore fundatis Aug. cont Lit. Petil. lib. 2. cap. 16. did not coÌ„municate with al nations and those Churches which were founded by the Apostles labour Nay by the ful and intier coÌ„sent of al nations Christened assembled in general Councelles they were al condemned Berengarius in the great general Councel of Lateran Anno. 1205. Wiclef and Hus in the general Councel of Constance Anno. 1413. Luther and the rest among whom you may take your selfe for one in the late General Councel of Trent Contrariewise the other Fathers communicated with the whole corps of Christendome then liuing They were Bisshoppes and Doctours of that age lineally succeding in the Catholique doctrine euen from the Apostles and the Apostolike menne Againe these said Fathers are accompted and placed in honorable roumes as Lumina Ecclesiae lightes of the Churche in al Chronographies yea made and written by the Protestantes them selues namely by Henricus Pantaleon of Basil and others of your secte Berengarius on the other side with al the rest are noted in the Chronographies drawen out by ProtestaÌ„tes them selues in the rewe and line of condemned heretiques Thirdly what comparison is there betwen lewde lecherous Luther and that holy Bisshop B. Fisher and blessed Martyr of God Doctour Fisher late Bisshop of Rochester The very writinges of bothe extant doo declare the diuersitie of their spirites Luther taketh his pleasure in Ribaudrie belketh out filthinesse breatheth rancour raileth and reuelleth against the honorable states of the worlde beyonde al measure euen against thâ—t Prince him selfe that afterwarde prepared the waie for your heresies to procede lustily King Heâ—â—ie the eight The writinges of D. Fisher are wel knowen to be modest piththy and learned and at this present highly esteemed in al Christendome So are the writinges of Lanfrancus Guimundus and Cluniacensis Of the others we haue but names only leaft except Luther with the two others whose writinges yet no doubte if euer Goddes truth preuaile wil also at length come to nought and haue the like fortune as the bookes of al other heretikes haue had Iewel Pag. 50. The Councelles ye meane are very nevve and therefore beare the lesse Authoritie for that they be so many vvaies contrarie to the olde Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Harding The causes examined for which M. Iewel alloweth not the Councelles of these last 500. yeres The. 18. Chapt. Guli MalmesburieÌ„ lib. 3. de gestis Anglorum Guimundus Al. gerus lib. 1 de Sacramentis Platina in Innocentio 3. Tyrius lib. 21. cap. 26 Guido Carmelita de haeresibus Platina Palmerius Nauclerus Three causes then there are if I vnderstand you wel why you and your felowes so saucily doo condemne the General Councelles holden in Christendome within these last fiue hundred yeres as the Councelles holden at Toures in Fraunce at S. Iohn Lateran in Rome that vnder Nicolaus 2. to the number of 114. Bishoppes this vnder Innocentius 3. whereunto Patriarkes Archebisshoppes Bishoppes and Abbates out of al partes of Christendome resorted to the number of a thousand two hundred fourescore and fiue Fathers in al which the doctrine of Berengarius was condemned Also the other General Councel holden at S. Iohn Lateran at an other time to the number of 300. Bishoppes both of the East and the West Churche where the Waldenses your brethren were condemned the Councel of Constance where the doctrine of Wiclef and Hus was condemned to the number of 270. Bishoppes last of al the General Councel of Trent to the number of 198. Bishoppes where sundry of your present heresies were after mature discussion with ful consent accursed and condemned Al these and diuers other Councelles for three causes you contemne and despise First for that they are very newe Secondly for that they are contrary to the olde Thirdly bicause al our errours haue benne confirmed in them Your first cause implieth a
great folie I wil not saie also a blasphemie A great folie it is for you and your felowes to contemne the General Councelles of late yeres for that they be newe as you say your selues and your doctrine being yet so newe and of so litle age Verely no age or time of Christes Churche to any Christen man ought to seeme newe in respecte of doctrine and faith If he beleeue the holy Scriptures describing the Church vnto vs he can not without folie in that respecte cal it newe The time may be newe or late bicause it commeth and passeth The Faithe and Doctrine remaineth one and the same not changed with the course of times Nowe as the Worde of God and our Faithe dureth for euer so Christes Churche being one and the same as it hath in al ages continewed so shal it continewe to the worldes ende This before hath benne prooued and by your selfe confessed The Councelles therefore I meane the doctrine of Faith opened discussed and agreed vppon in Councelles by the Bisshoppes whom the holy Ghost hath ordeined to rule the Churche Act. 20. Ephes 4. and by the Pastours and Doctours whome God placeth to the edefying of the Churche that we be not carried awaie by euerie winde of doctrine is not newe The discussion and plaine opening of it may be newe The doctrine is olde as truth it selfe is olde Ansvver to the obiection of the later CouÌ„celles being contrarie to the olde Your second cause why these later Councelles doo beare with you the lesse Authoritie is for that as you say they be so many waies contrarie to the olde It had benne good reason that if these later Councelles be so many waies contrarie to the olde you had shewed presently at the lest one of those so many waies Shal it be sufficient for you to geue out such a Reproche iâ— a matter of so greate Importance without any prousâ— at al It had benne plaine dealing at the lest to haue named some one Councel and to haue touched some one pointe wherein that Councel should be founde contrarie to the olde This therefore I lette passe for a Notorious and a Reprocheful Vntruthe boldely auouched but no waie proued Onely I aduertise the Reader that it is not possible any general Councel shoulde be contrarie to an other in matter of faith One Churche one faith and necessarie doctrine As the Churche in Faith is but one so the Faith discussed determined and agreed vpon in Councelles truely representing the whole body of the Churche is but one As the Churche can not be contrarie to it selfe in Faith so general Councelles assembled in the holy Ghoste can not be contrarie to them selues Marke wel good Sir what I saie One general Councel can not in a matter of faith be contrary to an other CouÌ„cel Math. 18. In doctrine and matter of Faith no lawful General Councel truely and rightly that is in vnitie and Charitie assembled hath or can at any time determine contrarie to an other likequalified For so the one should erre in Faith whereby Christes promise should seeme to faile who said wheresoeuer two or three are assembled together in my name there am I in the middest of them In my name faith S. Cyprian that is in vnitie and in the body That later Councelles haue determined some matters not before in other Councelles determined it is euident and not denied Heresies haue caused many matters to be more opened then they were before as S. Augustine noteth But new articles of the faith be not decreed in CouÌ„celles That also in matter of manners and of external order or gouernement some Councelles haue done coÌ„tratrarie to other according to the state of times and diuersitie of circumstances it is not denied Yea that it be so done sometime the state and present case of the Church of necessitie requireth it Aug. epist 5. ad Marcellinum For which S. Augustin saith notably Non itaque verum est quod dicitur semel rectè factum nullatenus esse mutanduÌ„ Mutata quippe teÌ„poris causa quod rectè antè factuÌ„ suerat ita mutari vera ratio pleruÌ„que flagitat vt cuÌ„ ipsi dicant rectè noÌ„ fieri si mutetur contrà veritas clamet rectè non fieri nisi mutetur quia vtruÌ„que tunc erit rectuÌ„ si erit pro teÌ„poruÌ„ varietate diuersum It is not therefore true which meÌ„ say looke what thing is once wel done it ought in no case to be changed For the state of the time being altered that thing which was wel done before good reason oftentimes requireth so to be changed that whereas they say it is not wel done if it be changed the truth on the other side crieth out It is not weldone if it be not changed bicause both shal then be right and wel if it shal be diuers according to the varietie of the time But that in matter of faith or doctrine Ansvver to that M Iâ—vvel obiecteth against the later CouÌ„cels for that by the same al our doctrines vvhiche they impugne 〈◊〉 conâ—irmed as is a fore said any General Councel lawfully assembled was euer contrarie to the other it is a mere vntruthe and a false sclaunder that can neuer be proued Where you say for a third cause or reason why these later CouÌ„cels are of lesse autoritie for that there is none of our errours so grosse and palpable but by some of them it hath ben coÌ„firmed to that we answer Quod das accipâ—mê° we admit gladly that in these late CouÌ„cels al such matters as we defend which it pleaseth yau to terme grosse and palpable errours haue ben confirmed We are then discharged and the whole Church of late yeres is charged But Sir being confirmed by General Councelles why cal you them Errours grosse and Palpable Saie you not also herein that the whole Churche erred at that time grossely and palpably Let vs take one Councel and one Age for example to auoide confusion of general discoursing and to bring this matter to some cleare issue The Lateran Councel vnder Innocentius 3. In the yere of our Lorde 1215. aboue three hundred yeres past in the General Councel holden at S. Iohn Laterane in Rome with ful consent of a thousand two hundred fourescore and fiue Fathers assembled there out of al partes of Christendome as wel out of the East Church as out of the West the Ambassadours and Oratours as wel of both Emperours being present as also of diuers other Kinges Princes and States it was by mature discussion found TransubstaÌ„tiatioÌ„ and agreed vpon and decreed so to be beleeued that in the blessed Sacrament of the Aulter due consecration being made the substance of breade is changed into the substance of the body of Christ and the substance of wine into the substaÌ„ce of his bloode the worde Transubstantiation whereby much that belongeth to that mysterie is by a coÌ„modious breuitie expressed was allowed the opinion of Berengarius was condeÌ„ned