lib. coÌt 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 âoâe 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 CouÌcel of Laterane thereof called Concilium Lateranense That Councel was an vniuersal assemblie out of al partes of Christendom Platina in InnoceÌtio 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 BereÌgarius 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 ãâã 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 gââiâââ producto recordatus quot miseros quondam adolescenâ primo errâris âalâtâ 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 noâiter ostensis miraculis Berengârius 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 reuealiÌg 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 thây know âight 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 ãâã for your life The Gospelleâ I shal neuer be haÌble 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
in So were they restored and held their former roumes And thereupon were made diuers cries in signification of ioy Thus it is euideÌt that Iuuenalis and Thalassius were not condemned by the Ciuile Magistrate as M. Iewel saith But M. Iewel allegeth Pope Leos Epistle to Anatholius the B. of Constantinople speaking of these Bishoppes to proue I cannot tel what Defence pag. 683. For thereof it can not be gathered that they were condemned by the ciuile Magistrate These be the wordes of Leo. De nominibus Dioscori c. Touching the names of Dioscorus Iuuenalis and Eustathius Leo epist 40. ad AnatholiuÌ not to be rehearsed at the holy Aulter it becoÌmeth you to kepe this muche By these wordes and the other that folow immediatly Leo required Anatholi to see that the names of those Bishops that had coÌsented to Dioscorus vnto the vniust condeÌnation of blessed B. Flauianus should not as the manner then was be rehersed at th'Aulter in the time of the Masse among other Catholik Bishops wherby they were praied for specially in that Church of CoÌstaÌtinople wher Flauianus had ben bishop Ibidem that so iniurie should not be donne saith he vnto the blessed memorie of Flauianus and that by so doing he should not turne awaie the mindes of the Christian people from his owne grace and fauour For how could the people gladly heare their names rehearsed in that Churche Iuuenaliâ not condeÌned in the Councel of ChalcedoÌ by Vvitnes of Leo Leo ad IuuenaleÌ epist 72. by whom the most worthy Bishop of the same Church was most vniustly condeÌned and deposed As for Iuuenalis the Bishop of IerusaleÌ Leo him selfe in his Epistle vnto him is a manifest witnes that he was not coÌdeÌned but restored againe vnto his Bishoprik For thus he writeth vnto him among other thinges Gauisus quideÌ sum quòd tibi ad Episcopatus tui sedem redire licuisset I reioised that it was made lawful for thee to returne home againe vnto thy Bishoprike Againe he saith vnto him eftsones there In tempore indulgentia resipiscentiam magis quà m pertinaciaÌ de legisti In the time when pardon might be obteined thou hast chosen amendement rather then stubbornesse Thus I haue sufficiently proued that the six Bishops M. Iewel not hauing sene the Original but trusting to an others note as it seemeth nameth but only three were not condemned of the ciuile Magistrate by sentence of his owne mouth but that Dioscorus and not one els was condemned and deposed not by lay Magistrates who gaue place to the Bishops in that case as I haue before declared but by sentence of the Popes Legates and by the Councel it selfe Now bicause M. Iewel taketh me vp very roundely in his pretensed Defence as if he had gotten a great coÌquest against me whereas after a huge number of shamelesse Vntruthes he chargeth me with many Vntruthes I wil here by waie of a briefe dialogue answere him reporting his wordes none otherwise then he him selfe hath vttered them speaking vnto me in his booke Iewel Defence Pag. 685. Novve shortly to consider the vvhole substance of your tale first ye say these three Bishops Dioscorus Iuuenalis and Thalassius vvere neuer condemned in the Councel of Chalcedon M. Iewels obiection of Vntruthes ansvvered This ye see is one vntruth Harding In deede I see it and graunt it to be an Vntruth But of your parte M. Iewel not of mine For as now ye see it by me sufficiently prooued onely Dioscorus the B. of Alexandria was condemned and that by the Councel not by the Ciuile Magistrate as you vntruly affirme Iuuenalis Thalassius and the other three in consideration of their submission and agreeing in beleefe vnto the Councel were pardoned admitted into the Councel and restored vnto their former roumes and dignities Iewel Secondly ye saie the Ciuile Magistrate neuer condemned them This is an other vntruthe Harding True it is it is an other Vntruthe But it is yours not myne For in deede as I haue before proued the Ciuile Magistrate did not condemne them but the Councel of Bishoppes condemned Dioscorus onely This being true it followeth that your contrarie saying is an Vntruthe Iewel Thirdly ye saie Iunenalis and Thalassius vvere rebuked for fitting as iudges in Councel vvithout the Popes authoritie These are tvvo other vntruthes Harding Ye are rise of your Vntruthes Of two I returne one backe vnto you againe For the reporte you make of my wordes is vntrue Looke better in my Confutation There ye shal finde me to speake otherwise not determinatly as you report but coniecturally thus Confutat fol. 316. a They might wel haue rebuke for misusing them selues in the seconde Councel at Ephesus where they sate like Iudges without authoritie of the See of Rome Al this considered with that I haue declared before touching this whole matter lââ the indifferent reader iudge yea one of your owne secte being learned if he wil take the paines to vewe and conferre al that I haue here written with the place in your pretensed Defence whether I had not iust cause to saie as I said in my Confutation what is Impudencie what is licenceous lying what is false dealing if this be not If I seeme ouer long Reader in this point the blame ought to be M. Iewels whose manifold Vntruthes and shamelesse shiftes vsed in his Defence to coloure this matter haue driuen me to vse more prolixitie then otherwise I woulde haue donne After this folow in M. Iewels View of his Vntruthes six mo Vntruthes whiche although he hath aduisedly chosen bothe out of my Reioindre and out of my Confutation as the easiest for him to make his answer vnto and to defende yet by ought he is hable to saie he hath not so iustified the leaste but that he maie yet stande charged The three vntruthes of the Apologie next folowing be of no great weight I confesse And therefore I wil not spend time about them Yet great malice maie lye hidde vnder smal trifles For the trial of them I referre the Reader to bothe our bookes The. 11. The. 12. The. 13. Vntruth Reioind fol. 251. b. The Apologie part 2 c. 13. d. 1. Apology part 2. c 1 Diuis 1. What I said of these wordes post finem orationum true it is and vntrue it is that M. Iewel saith Likewise Origen hath Ille Cibus that meate not ille Panis as M. Iewel vntruly alleged As for the place of S. Augustine whiche M. Iewel noteth in his 13. Vntruthe whether the worde be Oportet or Potest it is doubteful Bookes of diuers editions haue diuersly The point which by that place he woulde proue conteineth heresie So that though it were not an Vntruth in worde yet is it a great Vntruthe in sense and meaning M. Ievv The Apologie Parte 5. cap. 3. Diuis 11. The olde Councel of Carthage commaunded nothing to be readde in the Congregation but the Canonical Scriptures The. 14. Vntruth This olde Councel
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 CoÌcilij ConstaÌt lib. 1. False traÌslatioÌ 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 onâly Bishoppes haue Sentence definitiue in the Councel ye being no Bishoppes at al for geuing SenteÌce definitiue there is no place for you which greueth you ful sore For faine would ye once sitte in General CouÌcel 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 Châââdon Where it is openly ââouchâd first of the Bishopââ them selues Act. 1. Pag. 745. thus â Synodus Episcoporum est non Cleriâââ A Synode or Councel is of Bishoppes not of the inââriour 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 shamâlesly See Reader hovv many vntrue partes Mâl 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 dâubteful matters they speake thinges contrarie one against an other And this saying of the Cardinal of Arles was in that CouÌcel 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 ConstaÌtiensis but de Gestis Concilij Basiliensis Secondly when he wrote it Vide Aene Syl. de Gestis CoÌcil 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 meÌcioned 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 Geâson 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 sâme 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 Corâllario 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
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 FrauÌce Spaine Portugal and Germanie in whole Countries and Territories but euen where your brethâân 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 Berââgarius Iohn VViclef Iohn Hus D. Luther Zuinglius Oâcolampadius and others either for learning or for truth or for iââââment in the Scriptures or for Antiquitie may vvel and safely bâ coâpared vvith Lanfrancus Guimundus Abbas Cluniacensis Thoâââ 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 oiÌbus gentibus illis Ecclesiis Apostolico labore fundatis Aug. cont Lit. Petil. lib. 2. cap. 16. did not coÌmunicate with al nations and those Churches which were founded by the Apostles labour Nay by the ful and intier coÌsent 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 ProtestaÌtes 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 thât Prince him selfe that afterwarde prepared the waie for your heresies to procede lustily King Heââie 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
the Aphrican Bishoppes had deposed and remoued from his Bishprike for crimes not sufficiently proued sent his Clerkes that were his Agentes in Aphrica vnto certaine noble menne of the Countrie bearing offices vnder the Emperour to require their assistence if neede should so require whiche is as muche to saie as now we vse to speake as implorare brachium seculare to cal vpon the temporal power for helpe that iustice maie be executed With this the Aphrican Bishoppes did muche mislike and therefore besought Pope Coelestine that it should no more be donne but that maters might be ended by them being Bishoppes of that prouince without al intermedling of the laie power The wordes of the epistle are these Concil Aphâican cap. 105. Executores etiam clericos vestros quibusque potentibus nolite mittere nolite concedereâne fumosum typhum seculi in Ecclesiam Christi quae lucem simplicitatis humilitatis diem Deum videre cupientibus praefert videamur inducere Furthermore we beseche you that you sende no more your Clerkes that be your Agentes vnto any of the great menne and that you graunt to no suche thing hereafter leste we should seeme to bringe the smoky or vaine stoutenesse of the worlde into the Churche of Christe whiche to them that couete to see God sheweth forth the light of simplicitie and humilitie This is the Vntruthe you make vpon the Aphrican Councel in reprouing Pope Innocentius of pride and worldely Lordelinesse fully answered Now as vow haue brought an vntruth against the Pope out of the Aphrican Councel as you pretend so maie it please you to consider of the contrarie reported in the behofe of the Popes supreme authoritie in gouernment out of a Councel of Aphrica where we finde the same autoritie with these wordes auouched and acknowleged Maximè tustè debent Episcoporum iudicia negotia ecclesiastica ab ipso praesulum examinari vertice Apostolico Epist Stephani trium CoÌciliorum Aphrica ad Damasum PapaÌ Con. 10. 1. cuius vetusta solicitudo est tam mala damnare quà m releuare laudanda Antiquis enim regulis censitum est vt quicquid horum quamuis in remotis vel in longinquo positis ageretur prouincijs non prius tractandum vel accipiendum sit nisi ad notitiam almae sedis vestrae fuisset deductum vt eius authoritate iuxta quod fuisset pronunciatum firmaretur The iudgementes of Bishops and ecclesiastical maters ought most iustely to be examined of him that is the Apostolike toppe or the crowne of the head of the Prelates whose care it is of olde as wel to condemne il thinges as to releeue good thinges For it hath ben decreed by the olde Canons that what so euer matter of the Bishoppes were in sute though it were in prouinces that be farre of from Rome it should not be ended before it were brought to the notice of that your See that it might be assured by the authoritie of the same right so as the sentence in iudgement should be pronounced By these wordes and by the whole Epistle of the Fathers of that Aphrican Councel assembled together vnder the Archebishop Stephanus it appeareth euidently how reuerently they submitted them selues and the determination of their causes and controuersies vnto the Pope and how farre of they were from the outragious sprite as to charge Innocentius or any other Pope with pride and wordely lordelinesse as M. Iewel hath fained Iewel Pope Bonifacius 2. condemned S. Augustine and al the said Councel of Aphrica and called them al heretiques and Schismatiques Inter decreta Bonifacij 2. Instigante diabolo for the same and said they vvere al * leade by the Deuil Pope Zosimus to maintaine this claime corrupted the holy Councel of Nice Harding Bonifacius 2. Fowly be lyed The .31 Chapt. It is pitie this man hath not a good mater For where he maketh so muche of nothing what would he doo had he somewhat But it is easie to saie muche in a naughty cause for one that is not a shamed to lie It can not be founde among the Decrees of Pope Boniface the .2 vnto whiche M. Iewel referreth vs nor any where els that he euer condemned that blessed and learned Father S. Augustine by name nor the Councel of Aphrica by any solemne sentence pronounced against them Verely that he called them al Heretiques and Schismatiques for the same that is to saie for the Popes vniuersal authoritie or for any thing and that they were lead by the Deuil it is an impudent lie The most greuous wordes he vttereth against them are these in an Epistle that he writeth to Eulalius the Patriarch of Alexandria exhorting him to reioise and to geue warning to other Bishoppes neare vnto him to reioise also and to geue God thankes for that the Churche of Aphrica was reconciled and returned to the obedience of the Churche of Rome from whence they had seuered them selues for the space of a hundred yeres vpon some stomake as it appeareth for that they would not admitte any Appellations of the Bishoppes of Aphrica to be made vnto the Pope whiche authoritie the Pope claimed by a Canon of the Nicene Councel CoÌcil Sardicen ca. 7 Bonifac. 2. Epist ad EulabiuÌ CoÌcil to 1. pag. 1057. and likewise by a Canon of the Councel of Sardica Aurelius Carthaginensis Ecclesiae olim Episcopus cum collegis suis instigante Diabolo superbire temporibus praedecessorum nostroruÌ Bonifacij atque Coelestini contra Romanam Ecclesiam coepit Aurelius some time Bishop of the Churche of Carthage beganne with his felowe Bishops the Deuil intising them to be proude against the Churche of Rome in the daies of Boniface and Coelestine my predecessours c. Of Heretiques and Schismatiques here is not a worde And though he said the Deuil intised them yet wil it not folowe that al they were leadde by the Deuil The Deuil intiseth many yea whom doth he not intise to euil Yet al be not leadde by the Deuil To be intised of the Deuil is one thing to be leadde is an other Touching Pope Zosimus saie what ye can folowing your Maister Caluine and when ye haue said al that ye can saie it is wel knowen ye shal neuer clearely proue Caluine Institut Cap. 1. that he corrupted the Councel of Nice For this I referre the Reader to M. Stapleton in his Returne of Vntruthes vpon M. Iewel Articulo 4. fol. 30. sequentib Peruse the place Reader and thou shalt finde thy selfe wel satisfied touching this pointe That whiche there is said in defence of Zosimus against their sclaunderous reportes M. Iewel should first haue disproued if he had minded in that mater to trie out the truthe and then haue laied it againe in our waie But he ful craftily dissembleth al and maketh as though he had not seene any such thing therby bothe to encomber vs with ofte repeating of one thing and the reader with hearing that whiche hath ben
adding the wordes of Vniuersal Bishop to it whiche are not in the Canon expressed Nay saith he your owne Doctour Gratian doth allege it so This saie I M. Iev falsifieth Gratians meaning is a worse falsehed then the former Gratian vseth to kepe a certaine order and methode in othet places of his booke as he doth in this special place Distin 99. whereof M. Iewel now would faine take aduantage In that Distinction he treateth of Patriarkes saying in the first parte that Archebishoppes must obey Patriarkes In the second that Archebishoppes must not be called ordinarily Primates In the third that the Pope him selfe is not to be called Vniuersal And so doth the Glose diuide this Distinction Glosa in distin 99. beginning thus Haec Distinctio diuiditur in tres partes in quarum prima dicitur quòd vbi erant Primates Gentium olim ibi sunt modò Primates id est Patriarchae qui idem habent officium licet nomina sint diuersa Secunda ibi nulli Archiepiscopi Tertia ibi Vniuersalis This Distinction is diuided into three partes in the firste of whiche it is said that where the Primates of the Heathens were in olde time there are nowe the Primates that is to saie Patriarches who haue the same office that Primates haue although the names be diuers The second parte of this Distinction beginneth at the wordes Nulli Archiepiscopi The third parte beginneth at the worde Vniuersalis This being so it wil folow that Gratian meant to place the Canon of the Councel of Carthage in the second part of his 99. Distinction And so the mater of the vniuersal Bishop is not referred by Gratian to the Councel of Carthage He neuer meant any such thing Neither was there any cause in deede why he should so haue meant The true discussioÌ of Gratians vvordes in the 99. distinction But it is referred to the third parte of the distinction which foloweth afterward For it is Gratians custom for the connexion of his maters one after an other to put in his own wordes many times wherby to signifie vnto his reader what foloweth These wordes then vniuersalis autem nec etiam Romanus Pontifex appelletur Vnde Pelagius secundus omnibus Episcopis These wordes I saie be Gratians owne wordes whiche are this muche in English Not so much as the Bishop of Rome him selfe maie be called Vniuersal Bishop wherevpon Pelagius the Second writeh to al Bishops If now M. Iewel be so blinde a Lawier as to saie that the wordes Vniuersalis Episcopus c. do apperteine to the former Decree of the Carthage CouÌcel and be a peece thereof he maie saie also that these wordes Vnde Pelagius Episcopus c. be wordes of the Carthage Councel For they are no lesse in the same Chapter as it maie seeme But verely a meane wise man might haue seene the difference of these maters And yet M. Iewel is so lustie in his game that he doubteth not to saie Iewel Pag. 121. distin 99. And in the Glose thereupon it is noted thus In hac distinctione dicitur quòd Papa non debet dici Vniuersalis In this distinction it is said that the Pope ought not to be called the Vniuersal Bishop Harding O impudent Gloser Are you not ashamed to shew your peeuish falshed after this sorte Why leafte you out the beginning of the senteÌce Why haue you placed and counterfeited the wordes otherwise then thei are in the glose There they are thus written Vniuersalis M. Ievv fovvly falsifieth the Glose vpon Gratian. haec est tertia pars Distinctionis in qua dicitur quòd Papa non debet vocari Vniuersalis This word Vniuersal is the first worde whereat the third parte of the distinction beginneth in whiche third parte it is said that the Pope ought not to be called Vniuersal It is the third parte saith the glose whiche is to saie it is not the second part wherein the Decree of the Councel of Carthage was rehersed it is the third part For as the first part spake of Primates the second of Archebishoppes so the third speaketh of the Pope The Decree of Carthage belongeth to the mater of Archebishoppes and therefore it standeth in the second part Where are now these vaine bragges so ofte doubled by M. Iewel that these wordes Let not the Pope be called the Vniuersal Bishop are the woordes of the Councel of Carthage as Gratian allegeth Pag. 118. They are not the wordes of that Councel neither doth Gratian so allege them nor doth the Glose so take them and consequetly you are like your selfe I neede not tel what Some man perhaps wil saie at the lest they are Gratians wordes and then he holdeth that the Pope ought not to be called the Vniuersal Bishop Concerning that obiection I answer that Gratian doth no more but ioine together diuers decrees and his wordes depende vpon those that folow For he referreth him selfe to the Decrees whiche he there immediatly after reciteth These Decrees are the one of Pope Pelagius the second the other of Pope Gregorie the first whiche both refused the name of Vniuersal Bisshop as also al their successours haue donne But neither of them both refused that sense and meaning of the name wherein the fourh Councel offered that name vnto Pope Leo In vvhat sense the fourthe CouÌcel of fred vnto Pope Leo the title of vniuersal Bishop vvhiche the catholiques defende Greg. li. 7 Epis 64. and that sense we only defend To witte that the See of Rome is Head of al Churches and maie correcte or supplie the want of any Church whatsoeuer by sending a Bisshop to it where none is or by deposing him that is vnwotthy of that roume For hereof the same S. Gregorie who refused to be called Vniuersal writeth thus Quod se dicit Primas Bizancenus sedi Apostolicae subijci si quae culpa in Episcopis inuenitur nescio quis ei Episcopus subiectus non sit Cùm verò culpa non exigit omnes secundùm rationem humilitatis aequales sunt Whereas the primate of Constantinople saith he is vnder the Apostolike See A saying of S. Gregorie to be noted touching this whole controuersie if any faulte be founde in the Bishops I know not what Bishop is not subiect hereunto But when no faulte requireth so al are equal according as humilitie would it should be Concerning the Supremacie of the Bishoppe of Rome I thinke it not conuenient to stande here any longer about it seing al the Articles therof are sufficiently by me handled already both in my Answer to the Chalenge and also in the ConfutatioÌ of th'Apologie M. Dorman also hath answered to the Obiection out of the sixth CouÌcel of Carthage and M. Stapleton hath wel handled the mater of Appeales of the coÌfirmation of Councels of the Popes iurisdiction ouer the East and of their not erring in the faith D. Saunder hath shewed Peter to be the Rocke
whiche beare the name of Christians And to the Apostles Christe said Matt. 28. I am with you al daies vntil the worldes ende If he be with them til the ende they likewise are in the worlde til the worldes ende But they liued not so long in this worlde therefore it is meant that from age to age and from man to man Christe will haue alwayes some to sitte in the Chaieres and Seates of his Apostles by ordinarie Succession vntil the worldes ende Of this Succession Dauid in the person of Christ spake in spirite saying to the Church For thy Fathers Psal 44. Sonnes are borne vnto thee Thou shalt ordeine them the Chiefe Gouernours ouer al the earth The Church answereth I shal be mindeful o Lorde of thy name in euery Generation and Generation therefore the peoples shal geue praise and thankes to thee for euer and from age to age .. So that the cause why the Churche continueth are the Gouernours by God appointed vnto it and as the Churche continueth from age to age so do they gouerne from age to age For the Visible Flocke of shepe can not long lacke their Visible shepeheard at any time but that the Wolues wil enter in and disperse them a sunder Iewel VVhen Christ beganne to refourme their abuses and errours they said to him Luc. 20. Mark 11. Beda in Lucam li. 5. cap. 80. by vvhat povver doest thou these thinges and vvho gaue the this authoritie vvhere is thy Succession Vpon vvhiche vvordes Beda saith They vvould haue the people vnderstand for that he had no solenne Succession that al that he did vvas of the Deuil Harding See vvhat coÌueiaÌce M. Ievv vseth to helpe his cause Scarse one line hath passed your handes into the whiche you haue nor conueied of your owne head the worde Succession Whereas neither S. Luke nor S Mathew nor S. Marke nor S. Paule nor S. Hierome nor the Pharisees nor Bede whom you allege vsed that worde at al. But to make your tale sound against Succession M. Ievv falsifieth al his testimonies you driue al to that point and thereby you falsifie euery place that you bring as euery man shal finde who doth conferre the matter with the Originals and so al your Defence standeth vpon fialsified Authorities But our cause God be praised for it is so strong Christes true Succession that we neede not to care though al that were true whiche you allege For albeit the Pharisees would not harken to Christes Succession yet in deede he Succeded lineally to al the Kinges and Patriarkes and thereby to the Priestes also of the best Order to wit of the Lawe of nature and not of the Law of Moyses whiche was an inferiour Lawe in respecte of that of Nature Christ therefore had not onely a most perfite Succession which is described in the Gospel from Adam til Ioseph the husbande of the Virgin Marie but also with that his Succession he stopped al the mouthes of his Enemies For thus he said to them VVhat thinke you of Christe that is of your Messias whom you looke for Matt. 22. VVhose Sonne is he They say to him the Sonne of Dauid Christ saith to them Psal 109. How then doth Dauid cal him Lorde in spirite saying The Lord hath said to my Lord sit at my right hand vntil I put thy enemies as a foote stoole vnder thy feete If then Dauid cal him Lorde how is he his Sonne And no man was hable to answer him a worde Neither durst any manne after that daye aske him any moe questions Here it is first to be noted that the Scribes and Pharisees knew Christ to haue a Succession from Dauid For his Sonne they said he must be Therefore M. Iewel in making the Pharisees to acknowledge no Succession of his hath corrupted the texte of the Gospel and vttered a great Vntruthe The Pharisees knew that Christe should succede in the very beste line but they would not attende nor consider how that Succession was now brought to passe in the Sonne of Marie who being of the howse of Dauid had miraculously brought forth Christe the perfite ende of the Lawe So likewise M. Iewel knoweth that the Churche of Christe must needes haue a perpetual Succession but he wil not consider how it is preserued chiefely in the Chaier of Peter Ioan. 21. to whom aboue al others the sheepe of Christ were committed Wel Christe then geuing the Iewes to vnderstand that he succeeded in the line of Dauid Christ not only the Sonne of Dauid but also the Sône of God would haue had them farther to consider that he also was the sonne of God and so shewed that he who was Dauids Sonne was also called the Lord of Dauid his Sonne by flesh his Lord by Godhed which thing did put them al to silence Euen so that weake mortal and some time miserable and sinful man whome sitting at Rome M. Iewel despiseth when he heareth him to be according to the gifte of God the Vicare of Christes loue as S. Ambrose calleth him in feeding his shepe Ambr. in coÌmment in Luc. c. 24. and the Successour of the chiefe Apostle he is surely astoined at it and would be put to silence if he were not worse then a Pharisee For admitting that the Pope were not S. Peters Successour but onely one of the lowest Bishoppes of Christes Churche yet who would not woonder to see him keepe his Succession so notably fiften hundred yeres together wheras al the Patriarkes and thousandes of Bishops besides are so mangled and so brought to nought But now if wee adde hereunto that the same is euen by our enemies confession and euer was the first See how muche more ought they to woonder at the special prouidence of God in that behalfe Therefore euen as it was miraculous that the line of Dauid was so notably preserued in so many changes and captiuities of the Iewes right so may we say of the Bishoppes of Rome in suche sorte as smaller thinges doo imitate the greater and may in their manner be compared to the greater Iewel Cyrillus frameth the Pharisees vvordes in this sorte Cyrillus in Cathen in Luc. 20. Thou Being of the tribe of Iuda and therefore hauing no right by Succession vnto the Priesthood takest vpon thee the office that is committed vnto vs. Harding Here againe you adde these wordes hauing no right by Succession vnto the Priesthode of your owne head M. Ievv falsifieth Cyrillus by adding vvordes of his ovvne Howbeit euen there Cyrillus sheweth that Christe had right by Succession which you should not haue conceeled had you dealt truly For there it foloweth Sed si nouisses ô Pharisee scripturas recoleres quòd hic est Sacerdos qui secundùm ordinem Melchisedech offert Deo in se credentes per cultum qui legem transcendit O thou Pharisee Christe had right also by successioÌ if thou haddest knowen the Scriptures thou wouldest remember that this
Pope Ihon 22. vvas reproued by Gerson and by the schoole of Paris for an Heretike Harding Of Pope Iohn 22. his errour see my Ansvvere to M. Iewels Vievv of his vntruthes before fol. 64. He was reproued for an opinion M. Iewel which he helde before he was Pope many yeres what the opinion was I haue declared before at large to whiche place I referre the reader for a ful answer But when being Pope he would haue confirmed that his wrong opinion that the soules of the iuste lacked the sight of God face to face vntil the daye of Iudgement God tooke him out of this life that al the world might know come who shal to sit in Peters chaier he shal neuer decree any Heresie to be mainteined as the Faith How be it it was not to be accoumpted heresie at that time as yet not being determined by the Church and semed to haue ben holden of certaine olde doctours of the Church as is before said The miracle of God in staying that man from confirming that errour by authentike decree in open Synode ought more to moue you if you were a man whom Gods workes could moue then his priuate erroneous opinion which hurteth no man but him selfe Iewel 132. Petrarcha saith Rome is a sanctuarie of al heresies Harding I neither beleue you nor him I am sure that men of greater authoritie then euer that ryming Poet was of hath said the contrarie But it may be right wel that your sclaunderous penne belieth Petrarcha Ambrosius in Epist ad papam Siricium Cyprian Lib. 1. Epist 3. In Math. cap. 16. Once you name not where he saith it But what so euer Petracha saie S. Ambrose whom we more regarde said that the Church of Rome kepeth alwaies the Apostolike beleefe whole and vndiminished And S. Cyprian saith that infidelitie can not haue accesse vnto the Romaines Iewel Lyra saith that many Popes haue fallen into heresies Harding He saith many as wel princes as chiefe priestes haue falleÌ from the faith but not that many haue decreed heresies as to be followed and embraced of others But how truly he saith that many haue fallen from the faith let him answer to it For I find not those many nor yet M. Iew. him selfe as diligeÌt as he is about it Wherin Lyra maie helpe vs for opening the text of holy Scriptures we gladly vse him as for his auctoritie specially touching antiquitie being so late a writer you know how litle weight his worde beareth in the iudgement of the learned And how is it come to passe that Nicolaus de Lyra is now so good an author with you M. Iewel who being a professed Frier in his life time followed the faith of the Romaine Church and beleued the Bishoppe of Rome to be the chiefe Bishop of Christendom and the Romaine Churche to be the head of al Churches Iewel 132. You knovv that Pope Hildebrand as he vvas charged by the Councel of Brixta vvas an aduouterer a Chuâche robber a periuâed man a mankiller a Sorcerer and a renegate of the faith Harding I know that you lye I may saie it sauing my charitie rather then your worship For Pope Gregorie the seueÌth otherwise before he was Pope called Hildebrandus was a very holy man as Marianus Scotus doth witnesse who liued in the same time Marianus Srotus in Chronicis Pope HildebraÌdus persecuted and accused by HeÌrie the Emperour Marianus Scotus of Pohe Hildebrand and knew that Henrie the Emperour being enemie to Pope Hildebrand bicause the good Pope warned him of his faultes did procure a false conuenticle at Brixia and caused false accusations there to be laid in against him as he did the like also in Rome it selfe whence the Pope was constrained to flee Videns autem saith Marianus Scotus Henricus papam aufugisse congregatis 30. Episcopis fautoribuss suis in ipsa Romanae vrbis obsidione iussit haberisynoduÌ in qua Gregorius papafalsis inauditis criminationibus à fautoribus Henrici fictè compositis absens accusatur Denique dicebant cum prophanum scelestum amatorem discordiae virum sanguinuÌ sedem Apostolicam vsurpare per necromantiam Conspirantes ergo qui coÌuenerunt in vnum aduersus DominuÌ aduersus Vicarium eius Papam Gregorium daÌnauerunt eum But Henrie seing that the Pope was fled assembling together 30. Bishops who fauoured his part commaunded a synode to be kept euen as he was at the fiege of the citie of Rome in which Synode Gregorie the Pope being absent is accused of false crimes and such as were neuer heard of the which Henries fautours had purposely forged To be shorte they said he was a prophane man a wicked man a louer of discorde a bloudy man and that he had vsurped the See Apostolike by Necromancie They therefore who had thus assembled them selues together conspiring against our Lorde and against his Vicare Pope Gregorie condemned him If you were but a ciuil honest man M. Iewel you would not take that for a Truth which one enemie saith of an other Hildebrand acquitted by true and indiffereÌt historiographers It maie please you to read those Historiographers which wrote without partialitie as Marianus Scotus Platina Lambertus SchafnaburgeÌsis and Nauclerus with such like By perusing them you shal finde yourselfe a Lyer and Pope Hildebrand a vertuouse man and one that was zelously bent to correcte such faultes as were in the clergie at that time specially Simonie But though he had ben otherwise it hindereth not oure cause as long as he kepte the same Faith whiche he receiued of his forefathers Iewel Pag. 132. Platina calleth the Popes sometimes in scorne Pontificulos Platina in Romano 2 litle petite Popes sometimes monstra portenta monsters and vnnatural and ilshapen creatures Harding If Platina speake so of some Popes it is the more signe that he either hated the Popes or els that he spake as he thought and that he wrote not for flatterie as sometimes you saye of him I praye you what cause had Platina to flatter with them as with Hildebrand who were so long dead before he was borne And as for those with whom he liued he flattered them neuer a whit as maye appeare by the life of Pope Paulus the second Platina caÌnot seme to haue flattered the Popes in vvritiÌg their liues Wel were then some Popes monsters Verely I thinke so with Platina concerning some few of their liues But euen those that were worste made no breache in the rule of the faith God so prouided alwaies that although Hel gates to wit al vices and al the power of the Deuil were bent against the Popes and the Churche of Rome yet al should not preuaile against the Rocke and true Confession of the Faith which euer hath ben and shal be in the Succession of Peters Chaire Whereupon S. Hierome doubted not to saye Hieron epist ad DamasuÌ Cathedrae Petri Communione consocior super illam petram aedificatam Ecclesiamscio I
Deacons Marriage was not made firste allowable after that he was promoted to the Order of Deaconship but before he receiued that holy Order For if he made no protestation that he would marrie and asked no licence thereto but helde his peace by the wordes that follow in the same Canon it is cleare that he bound himselfe to perpetual continencie and might neuer marrie afterwarde as he that had by taking that Order professed and promised chastitie Those wordes are these which you should haue rehersed had you dealt truly and vprightly Quicunque Diaconi tacuerunt c. Concil Ancyran cap. 10. What Deacons so euer helde their peace when they tooke Orders and receiued the laying on of the Bisshoppes hande so hauing made their profession of continencie if afterwarde they come to marrie they shal be bound to ceasse from the ministerie The case of our Apostates is not like vnto this case He that made his Protestation that he would marrie and that for necessitie and had licence of the Bishop when he married in deede was suffered to remaine in the Ministerie as they that were admitted vnto holy Orders with wedlocke For he seemed already in harte and affecte a married man And such that Prouincial Councel did beare withal when for lacke of other worthy menne the more parte yet remaining in infidelitie the Bishops were compelled to admitte to the Ministerie of the Churche married menne Your brethren can not claime by this example For they neuer made any suche protestation when they were ordered neither demaunded they euer any such licence of their Bishops but eche as they felt them selues moued with the spirite of luste vpon warraÌt of your Gospel and their owne spirite went lustily to their yoke felowes and vnder pretence of Marriage concluded a lusty bargaine If ye haue no better stuffe then this for the marriage of the Apostates your companions wel you may receiue your fee of them verely it is not yet sufficiently defended Iewel So saith Pope Steuin Dist 31. Aliter Graecorum Sacerdotes Diaconi aut Subdiaconi Matrimonio copulantur The Greeke Priestes Deacons or Subdeacons are coupled in Matrimonie Glos dist 31. Aliter Vpon vvhich vvordes the Glose noteth thus Multi ex hac litera dixerunt quòd Orientales possunt contrahere in Sacris Ordinibus Many haue said vpon occasion of this texte that the Priestes of the East Church contrary to that M. Harding so certainly here assureth vs may marrie being vvithin holy Orders Harding Diuersitie betvven the East and vvest Churche touching libertie of Clerks mariages Had you rehersed the whole Decree as you found it you had marred your cause and plaid a simple Proctour Your married brethren therefore do commend your police I doubt not who see their marriage condemned by that Decree of Pope Steuen ⪠The whole is this Aliter se Orientalium traditio haebet Ecclesiarum aliter huius Sancta Romanae Ecclesiae NaÌ earum Sacerdotes Diacons aut Subdiaceni Matrimonio copulaÌtur Istius autem Ecclesiae vel Occidentalium nullus Sacerdotum à Subdiaconâ vsque ad Episcopum licentiam habet coniugium sortiendi The Tradition of the East Churches is otherwise then is the tradition of this holy Romaine Church For their Priestes Deacons or Subdeacons are coupled in matrimonie ⪠but there is neuer a Priest of this Church or of the weast partes that from a Subdeacon to a Bishop hath licence to marrie By this Decree it is euideÌt that so many as from a Subdeacon to a Bishop do marrie in these weast partes doo contrary to the Tradition and order of the Church And whereas you allege the Glose for you you make al that be hable to reade the place witnesses of your impudeÌcie For it maketh altogether against you First whereas the Decree hath Matrimonio copulantur asmuche to say the Priestes Deacons or Subdeacons of the East Church are coupled in Matrimonie the Glose expoundeth it thus and that truly id est copulato viuÌtur that is to say they vse Matrimonie wherein they were coupled before they tooke orders As for the other wordes of the Glose Multi ex hac litera dixeruÌt c. Many vpon occasion of this text haue said that they of the East Chucrh may marrie within holy Orders it is not the minde of the Glose but a some say as I may terme it and a fansie of certaine whom the author of the Glose there confuteth with these woordes immediatly folowing which by your coÌmon sleight of falsifying you nipte away from the end of the senteÌce Sed eis obstat infrà Distinctio proxima Si quis eoruÌ c. But the nexte distinction that foloweth whose beginning is Si quis eoruÌ is contrary to their opinion Distin 32. Si quis eorum That nexte Distinction taken out of the sixth Councel hath thus Si quis eoruÌ qui ad CleruÌ acceduÌt voluerit nuptiali iure mulieri copulari hoc ante ordinationeÌ Subdiaconatus faciat If any of them that come vnto the Clergie be willing to couple with a woman in right of Marriage let him do it before he be made Subdeacon Vpon that place the Glose saith thus whereunto it made relation in the former Distinction Istud caput euideÌter est coÌtra illos qui dicuÌt quòd Graci possunt coÌtrahere in sacris ordinibus This Chapter is euideÌtly against them which say that the Greekes may marrie being within holy Orders Lo M. Iewel what haue you gained by the Glose he that examineth your bookes specially that of your late pretensed Defence wil say with me there was neuer such a false Gloser as you are by abusing al other writers that you allege but specially the poore Glose vpon Gratian. Iewel Of the Priestes of the vvest Churche Cardinal Caietane saith Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae Catharinus contra errores Caietani errore 103. vt vxorem ducat nulla existeÌte causa publicae vtilitatis The Pope may dispense vvith a Priest of the vvest Churche to marrie a vvife although there be no manner cause of common profite Harding It goeth harde with you M. Iewel when you haue no better testimonies for the Marriage of Priestes then the Obiections which the Glose maketh to him selfe and the errour of Caietaine at least whiche Catharinus noteth for an errour But to whom wil you sticke To Catharinus or to Caietanus If to Catharinus then Caietane helpeth your cause nothing at al. Caietan in Opusc lib. 5. tractatu 27. For of Catharinus it is condemned for an errour If you sticke to Caietane then you disannul Catharinus who is your author For els you must tel vs where Caietane saith so and vpon what groundes he saith so vvhether the Pope may dispense vvith a Priest or religious person to marrie in a case Touching the Question whether the Pope may in a case dispense with a Priest of the West Churche or a religious man
The Emperour Constantinus in his letters to the people of Nicomodia Theodorit li. 1. c. 19. speaking of the vvilful errours and heresies of Priestes and Bishoppes saith thus Illorum temeraria praesumptio mea hoc est ministri Christi manu coercebitur Their rashe attemptes shal be repressed by my hande that is to saie by the hande of Christes seruant August coÌtra epist Parme. li. 1. cap. 7. So likevvise S. Augustine saith to the Donatistes An fortè de religione fas non est vt dicat Imperator vel quos miserit Imperator Cur ergo ad Imperatorem legati vestri venerant Is it not lavvful that the Emperour or the Emperours deputie shoulde pronounce in a case of Religion VVherefore then vvent your ovvne Ambassadours to the Emperour Harding If you had said M. Iewel that Constantinus in his epistle to the Nicomedians had threatned to pounishe Bishoppes and Priestes that were Arians that is cursed and abominable heretiques you had in some parte said the truthe But where you saie that he spake of the wilful errours and heresies of Priestes and Bishoppes and adde not Arian Priestes and Arian Bishoppes you conceele parte of the true Storie and declare your malicious hart against Priestes and Bishoppes But to leaue that cankred spite of yours to the iudgement of God why doo ye not report the Emperours wordes as they are in your authour Theodoritus M. Ievvels corruptioÌ Wil you neuer leaue this your accustomed vile corruption Theodoritus saith not as you reporte but thus Theodorit lib. 1. cap. 19. Quòd si quis audacter inconsultéque ad memoriam laudeÌ pestium illaruÌ exarserit illius statim audacia ministri Dei hoc est mea executione coercebitur If any man be inflamed boldely and incircumspectly at the remembrance and coÌmendation of those wicked and pestilent heretiques his boldenes shal be repressed straightwaie by execution done by me that am the minister of God And these threatning wordes of the Emperour are to be referred to the people of Nicodemia for to them the epistle was directed And hauing teÌporal iurisdiction as power of life and death ouer them he put that terrour into their hartes that they should be neither in loue nor in admiration of those accursed Bishoppes whom he had bannished for the Arian heresie Or if M. Iewel wil haue those wordes of the Emperour to be referred as wel to the Bishoppes and Priestes as to the laie people Let him vnderstand that as it is lawful for any Prince to pounish heretiques that are excommunicate by the Churche and deliuered to the secular power be they Bishoppes or priestes So it was lawful for Constantine to pounishe these wicked Arian Bishoppes excommunicated and accused by the. 318. Bishoppes in the Councel of Nice And as the prince that now as an executour of Iustice pounisheth heretikes by death is not for that coÌsideration neither iudge in causes of heresie nor supreme gouernour of the Churche So Constantine at that time had no iurisdiction ouer Bishoppes in ecclesiastical causes albeit he bannished them and threatned them other pounishmeÌt if they fel in loue of those cursed Arians For the princes threatning of pounishment for heresie is no argument to build a superioritie in ecclesiastical causes As for the place whiche you bring out of S. Augustine you brought it before in your Replie to proue that Emperours might receiue Appeales in ecclesiastical causes Art 4. fol. 104. 105 106. And a sufficient answere was made vnto it in the Returne of Vntruthes vpon you Why conceele you that If you had ben studious of the truthe for Goddes sake you should haue yelded vnto it or if you had iudged it false haue confuted it and not let it passe in silence and now trouble the Reader with the same stuffe againe But peraduenture you wil saie that you neuer sawe that booke and therefore that you dissemble not the answer If it were credible that you would not see a booke written directely against you and one that toucheth you so neare this excuse were tolerable But seing it hath no colour of truthe there can be litle pretended to saue you from the gilte of dissimulation and hypocrisie in this case I answere you therefore as he did S. Augustine spake in that place against the stubborne Donatistes of whom Parmenianus was one whiche complained that the Emperour Constantine eos ad campum id est ad supplicium duci iussit commaunded them to be brought foorth into the fielde that is to pounishement And in reasoning against him he tooke aduantage of his owne doinges not as allowing the Appeale to the Emperour but as prouing him vnreasonable who for aduantage would appeale to the Emperour and when the Emperour had pronounced sentence against him would striue and repine at the sentence and saie that he being a temporal prince ought not to pounishe Bishoppes Like as if you M. Iewel hauing made the Queene supreme gouernour of your Churche should saie in case you were condemned of heresie or of Simonie by the Prince Her grace ought not to condemne me in these cases a Catholique that flattereth her not with that title would reason against you and saie No sir Is it not laweful for the Queene to condemne you in a case of heresie and Simonie Why then made you the Queene supreme gouernour of your Churche Euen so did S. Augustine reason against the Donatistes And bicause by their appeale to his Maiestie they had chosen him iudge in their cause and after said he could not condemne them S. Augustine vsed their owne weapon against them to coÌuince their folie and said as you saie Is it not lawful that the Emperour or the Emperours deputie should pronounce in a case of Religion Wherefore then went your owne Ambassadours to the Emperour c. But as the Catholique reasoning in suche wise against you can not be said by that to allowe the Queenes supremacie So S. Augustine in this talke against the Donatistes can not be said to allowe the Emperours authoritie in condemning of Bishoppes and other ecclesiastical causes For he answering an other Donatiste that said Augustinus epist 162. Non debuit episcopus proconsulari iudicio purgari a Bishop ought not to make his purgation before a temporal magistrate said If he be worthy to be blamed whom the temporal iudge hath absolued whereas he him selfe did not require it how much more are they to be blamed whiche would haue a temporal prince to be iudge in their cause By this it appeareth that he thought that Princes could not be iudges ouer Bishoppes Ibidem Moreouer he reporteth that Constantine who appointed iudges to heare their cause did it à sanctis Antistitibus veniam petiturus as minding to aske pardon of the holy Bishoppes for his facte And the same Emperour seing their importunitie in repairing to him as iudge said Optatus li. 1. coÌtra Parmen O rabida furoris audacia Sicut in causis
of Infantes necessarie fol. 336. a. Bastard vvorkes printed with good authours fol. 58. b. Baudie Bale vvorthily so called fol. 37. Beno parcial holding vvith the Emperour against the Pope fol. 57. a. S. Bernard reiected by M. Ievv fol. 12. a. BereÌgarius vvordes as he laie dying 105. b. his heresie coÌdemned fol. 105. a Beza persuaded Poltrot to kil the Duke of Guise fol. 85. a. Bigamie lavvful rather then commendable fol. 279. b. Bishoppes only in Councelle haue sentence definitiue fol. 99. a. Bishoppes not doing their dueties are yet Bishoppes fol. 181. 182. Bishoppes and Priestes different fol. 133. b. Bishoppes be Bishoppes though they be negligent fol. 181. a. A Bishop aboue a Priest fol. 235. b. The Bishop of Rome is the Successour of Peter fol. 273. a. A Bishop is not hable to doo his duetie the better for that he is married fol. 309. b. Blame a worde of honest meaning changed by M. Iew. in to Handle a word of filthy meaning fol. 121. a. Brentius the first deuiser of laying together the Aduersaries sharpe vvordes fol. 25. b. Brentius chargeth Bullinger vvith sharpe speache fol. 26. a. Brentius the authour of the heresie of the Vbiquitaries fol. 116. b. Browne the head Minister of the Puritanes fol. 336. a. Brunichildis Quene of FraÌce fol. 382. a C. CAnonical Election of M. Iewel to the See of Sarisburie fol. 232. a. Capon Bishop no Protestant fol. 243. a. The Catholique Church fol. 272. 273. 274. Catholike vvhat by LirineÌsis fol. 124. b. Catholique Church staÌding in two personnes by M. Ievvel fol. 126. a. Cathecumenus interpreted by M. Ievvel an heathen fol. 342. a. Celestinus Pope sclaundered fol. 253. b. Chams broode fol. 37. a. Character vvhat it signifieth in the Sacramentes fol. 268. a. Christopher Goodmans Traitours fol. 84. b. The Church standeth in multitude of personnes fol. 125. b. 126. Christ is the Rocke and Peter is the Rocke and hovv eche fol. 174. b. Church a plainer teacher then the Scriptures fol. 328. Christ a consecrated prieste fol. 3 2. b. Christ touched of vs in the Euchariste fol. 340. a. Christes bodie receiued of vs vvith mouth fol. 341. a. Churche hovve it is resolued in doubteful cases fol. 352. The clergie of this nevv Congregation vvhat vvorthy menne it hath fol. 262. b. Clerkes bounde to Continencie fol. 279. a. Communion in one or bothe kindes fol. 343. b. in sequent b. Communicatorie letters fol. 223. b. Concupiscence vvithout consent is not properly sinne fol. 337. a. CoÌtinuance of the Church vvithout intermission fol. 31. a. 89. 90. 91. 92. Councel of Laterane a great assemblie fol. 105. a. Councelles of later time in authoritie fol. 108. 109. a. b. Councelles not contrarie one to the other fol. 109. b. Councelles later preferred before the former fol. 114. b. 115. a. Concupiscence in married menne vvithout vvhiche generation is not perfourmed is an il thing fol. 283. a. Consecration of a Bishop fol. 240. b. Confession of sinnes necessary fol. 274 b. 275. 276. 277. Contradictions of M. Ievvel fol. 98. a. 101. b. Cranmar no Successour of S. Thomas fol. â04 a. Cranmar hovv dealt vvithal for heresie and treason fol. 380. b. Cyrillus falsified by M. Ievv fol. 280. a. Cyprian nipped fouly by M. Iewel fol. 269. a. Cyprian alleaged by M. Iew. in an il cause fol. 271. b. D. DAmasus made by M. Iewel to write of thinges done after his death fol. 287. a. Degradatio fol. 7. a. Deposition of the Clergie what it is and how fol. 69. b. 70. 71. Dioscorus coÌdeÌned by Bishops not by the Ciuil magistrate fol. 72. 73. Dissensions among the ProtestaÌtes fol. 33. 34. 35. 151. 152. Donatistes errour renevved by M. Ievvel fol. 92. a. Dorman defended fol. 295. a. Double holinesse fol. 203. b. Drinke ye al of this in vvhat sense it vvas spoken fol. 343. b. E. ERasmus against the Protestantes fol. 163. b. Erasmus and Agrippa belie the Greke Church touching priestes marriage fol. 307. a. Ephrem praied for the healpe of Saintes and to Saintes fol. 364. b. Errour of S. Cyprian fol. 271. b. Errour of Pope Iohn 22. vvhat was it fol. 64. b. Errours that M. Ievvel maie be induced to acknovvledge fol. 77. a. Errours the greatest that M. Ievvel could find in my bookes fol. 77. b. Euchariste ministred to Children at Baptisme fol. 241. a. F. FAithe in England made changeable fol. 23. a. Faith without workes fol. 369. b. Faithe of the later thousand yeres as good as that of the first fiue hundred yeres fol. 94 b. Faithful wiues haue ben cause of the couersion of their vnfaithful husbandes fol. 315. a. Fathers charged by M. Iew. with ouersight for zele and heat fol. 295. b. Figuratiue bodie and figuratiue eating fol. 333. a. Fisher Bishop of Rochester and Luther compared fol. 108. Fleshe is a meane whereby grace passeth into the Soule fol. 339. a. Formosus Pope fol. 139. b. Fornication how it is punished in the Clergie fol. 69. 70. 71. Fornication euer pounished by the Churche fol. 81. Fruite of the Vine fol. 353. b. G. GErmanie for many partes remaining Catholike fol. 96. a. Gerson impudently belied by M. Iewel fol. 64. a. 100. b. 101. a. b. GoodmaÌs traiterous writing fol. 14. b. Gospel commeth vnto vs by Tradition fol. 326. b. Gratians wordes alleged by M. Iev for the CouÌcel of Carthage fol. 59. b. Grace necessary to the kepiÌg of the commaundementes fol. 366. b. Gregorie Nazanzenes saying touching a married Bishop expounded fol. 61. b. 313. b. H. HEad of the Churche one fol. 136. b. 137. seq Henrie of Luxenburg how he died fol. 57. b. Henrie the eightes bodie bruted to be taken awaie fol. 140. a. Henrie the sixt his body taken vp fol. 140. a. Heretiques it booteth not to striue with them fol. 215. b. Heretiques haue not to doo with Scriptures fol. 216. a. Heresie hath idolatrie annexed fol. 261. b Hildebrand Pope 57. b. acquited by graue writers fol. 256. b. 257. a. Hierome of Prage heretique recanted fol. 104. a. Hieromes place ad Euagrium expounded fol. 165. b. 166. 167. Hilarie a wicked man saincted by M. Iewels Canonization fol. 173. a. S. Hilaries verdite of S. Peters preeminence fol. 173. a. S. Hilarie married by M. Iew. fol. 28â a. Holinesse of degree and of offite fol. 203. b. Honorius Pope no publike teacher of heresie fol. 253. b. 254. seq Hostiensis fowly corrupted by M. Iewel fol. 67. b. Husse said Masse a litle before he vvas burnt fol. 104. a. Hussites heretiques fol. 83. a. b. 103. a. b. Huguenotes of Fraunce Gues of the lovv Countrie fol. 37. a. Hypsistarij vvhat meÌne they vvere fol. 314. a. I. M. Ievvels dignitie and degree no Bishop fol. 39. a. M. Ievvels especial Doctours fol. 8. a. 213. b. 228. b. 229. a. 251. b. M. Ievvels scoffe against Christ him selfe fol. 8. b. M. Ievvel mangleth his aduersaries text in infinite places fol. 9. b. 17. b. M. Ievvels graue sentence pronouÌced against S.
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 seldoÌ it were much so saie neuer find him to allege the wordes whereby he preteÌdeth 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 CouÌcel of Carthage saith he decreed by expresse wordes that the Bishop of Rome should not be called the Vniuersal Bishop And behold Reader the confideÌce 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 indiffereÌt trial both of the truth aÌd 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 Sediâ 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 vpoÌ 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 CouÌcel 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 ãâã ãâã ãâã ãâã ãâã 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
Defenders require vs to follow the example of S. Irenaeus in that he as they saie appealed oftentimes to the oldest Churches whiche had benne nearest to Christes time and whiche it was hard to beleeue that they had erred thus I saie Confut. ââ4 a. Ye would seeme to be faine that we folowed the aduise of S. Irenaeus We are content with al our hartes And with Irenaeus we appeale to that Tradition Irenaeus lib 3. ca. 8. which is from the Apostles which as he saith is kepte in the Churches by Priestes that succeded them With Irenaeus leauing other Churches whose succession of Bishopes it were a long worke to reherse we require to haue recourse for trial of our Faith to the tradition of doctrine of the Romaine Churche which he termeth greatest oldest Idem lib. 3. cap. 3. best knowen to al founded and set vp by the twoo most glorious Apostles Peter and Paule We appeale to the Faith of that Churche taught abrode in the worlde and by successions of Bishoppes brought downe vnto vs. For to this Churche saith Irenaeus must al the Church of Christe repaire where so euer it be for that it is the chiefe of al and for that the tradition of the true doctrine whiche the Apostles lefte behind them is there faithfully kepte Wherfore if ye would after the counsel of Irenaeus resorte to Rome for decision of the controuersies that be betwixte you and vs and would them to be tried by that sense of doctrine whiche hath continued by Successions of Bishoppes euen from Peter to Pius the fourth now Pope and would stand to the auctoritie of that See Apostolike al strife were ended we should be at accorde But we haue litle hope that ye wil folowe this godly counsel of S. Irenaeus that blessed Martyr whose bodie your brethren the Huguenotes of Fraunce villanously burned at Lions Anno Domini 1562. after it had rested there thirteen hundred yeres and more In al these wordes as thou seest reader I say not as M. Iewel beareth her Maiestie in hande I doo that we must learne to know the wil of God only at the Popes hande But I declare whether we may most safely resorte for decision of the controuersies that be betwixte vs and the Protestantes Whereunto M. Iewel hath not yet answered ne neuer shal be hable to answere though in the Defence he haue shuffled together a great heape of allegations nothing perteining to the present purpose as his custome is to doo and a great parte of my confutation there he hath cut of M. Iewel cutteth and mangleth the Confutation in infinite places leauing out wordes of greatest vveight and therby hath fowly mangled the same as for his aduantage he hath done in infinite places leauing out the matters whereunto he had not what reasonably to answere See the place Reader Defence pag. 701. and thou shalt finde my worde true Item there Iewel That in the Popes onely holinesse standeth the vnitie and safetie of the Churche Confut. 204. b. Harding If I had so said in a right sense it might wel be allowed Howbeit thus I said Confut. 204. b. As Christe gaue vnto S. Peter and his Successours for the benefite of his Churche a supreme auctoritie and power so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his Successours Ioan. 14. Luc. 22. the Priuiledge of this Supreme and most excellent Grace that their Faith should neuer faile In consideration of whiche singular priuiledge obteined by Christe and graunted to the See Apostolike and to none other S. Gregorie rebuketh Iohn the Bishop of Constantinople so much as one that presumptuously vsurped that new name of vniuersal Bishop against the Statutes of the Gospel and against the decrees of the Canons To coÌclude if either S. Gregorie or any other maÌ should saie that the Churche dependeth vpon one man he might seeme to saie truthe meaning rightly and that not alone nor without good authoritie For such a saying we finde vttered by S. Hierome Hieron Contra Luciferian The saftie of the Churche saith he dependeth vpon the dignitie of the highest priest who if he haue not auctoritie peerlesse and aboue al other there wil be so many schismes in the Churche as there be priestes Which peerlesse auctoritie aboue al other as S. Hierome in that place doth attribute vnto the Bishop of euery Dioces directly so consequently to Peters successour to whom it was said Feed my shepe Iohan. 21. For by what reason in ech Dioces it behoueth one priest to be highest ouer other Priestes by the same and in like proportioÌ no lesse it behoueth that in the whole Church one Bishop be highest ouer other Bishoppes I meane for auoiding of schismes This reason is not ne can not of M. Iewel be auoided Of other thinges impertinent he bringeth vs great stoare out of other men in the Defence Defence pag. 452. but to this very reason wherein standeth the pointe touching the maintenance and preseruation of vnitie he saith nothing Item there Iewel That vvho so euer is diuided from the Pope must be iudged an Heretique and that vvithout the obedience of him there is no hope of Saluation Confut. 306. b. Harding Who so euer is diuided not onely from the Pope but also from any other Catholique Bishoppe in faith ought to be iudged an Heretique As touching obedience Iohan. 21. whereas by Christe he is commaunded to Feede his Lambes and his sheepe and thereby hath commission to gouerne them how can he be saued from the rauening woolues who through disobedience refuseth to come into that Folde and to be fedde and guided of that high Pastor I confesse that in certaine cases besides faith a man may disobey the Pope and yet not be remoued from all hope of saluation My wordes for whiche you make so muche a doo are these vttered vpon occasion of your Apologie Confut. fol. 306. b. Ye put vs in minde to consider how that your selues are those priuate hil Aulters and darke groues For ye be they that stoppe the people from the commoÌ Temple of Christendom the Catholique Church out of which is no saluation the head whereof sitteth in Peters Chaire at Rome Item there Iewel And yet as though it vvere not sufficient for him so vainely to sooth a man in open errours he telleth vs also sadly and in good earnest that the same Bishop is not onely a Bishop but also a kinge Confut. fol. 80. a. 305. b. Harding Neither haue I in any place soothed the Pope in open Errours but haue graunted that certaine Popes had their Errours either before they were called to that roume or also afterwarde holding them priuately and as priuate Doctours That the Pope erreth how is it denied But that by any publique decree geuen out to be holden and obserued of the Churche they euer mainteined or gaue assent or
wordes be simply beleeued let my Confutation of the Apologie be vewed and there I shal be founde touching these odious pointes of these princes Variance with the Popes of their time to haue vttered these woordes farre otherwise then he here reporteth Confut. fol. 339. b. Concerning the case between these three Kinges of England and the Bishoppes of Rome for the tyme being I say litle If they did wel and the Bishoppes euil they haue their rewarde the other their punishment If otherwise or how so euer ech one at Gods iudgement shal haue his deserued measure But be it graunted al were true ye say though we know the more parte to be false Henrie the secoÌd S. Thomas Arch bishop of Canturbury King Iohn What though king Henrie the Second were euil entreated of Pope Alexander about the murthering of S. Thomas the Archebishop of Canturburie and King Iohn likewise of that zelous and learned Pope Innocentius the thirde about the stirre he made against the Church for cause of Steuen Lankton Archebishop of Canturburie Henrie the .8 This is no iust cause to forsake the Churche King Henrie the eigth likewise of the Popes in our time about matters yet fresh bleeding Is this a good cause why ye who haue nothing to doo with Princes matters now ended and buried should forsake the Churche change your Faith change the whole order of Religion and condemne al before your time for a thousand yeres Bicause the Bishoppes of Rome haue done euil wil ye geue ouer the Faith of the Churche of Rome Bicause the Popes did wronge to Princes wil ye doo wrong to your selues Bicause the Popes were at Variance with these three Kinges wil ye be at Variance with God Bicause they excommunicated them wil ye excommunicate your selues I haue heard of a foole that being striken of one standing a looffe of would eftsones strike an other that stood next him But I neuer heard of any so foolish that seeing an other striken would therefore kill him selfe Verely your Apostasie and departing from the Catholique Churche is to weightie a matter to be defended with so light a reason Thou maist see good Reader that here I take not vpon me in Defence of those Popes to answere vnto these matters nor shortely as M. Iewel saith nor at length nor in light manner nor in sad manner which matters he calleth Tyrannical iniuries and iuste causes of griefe The more cleerely to shewe how litle good matter our new Vsurping Clergie haue to bring for the excuse and Defence of the Alteration they haue made in Religion and of their Schisme and departing from the Catholike Churche bicause in their Apologie they alleged these Practises of the Popes only I demaunde their tale for their better aduantage being graunted to be true whiche yet I saied expressely was knowen to be false for the more parte what reliefe their cause could haue thereby and how the euil doinges of the Bishoppes of Rome if it were graunted they did euil therein could be drawen to Defence of their owne worse doing To whiche demaunde M. Iewel by his silence in his pretensed Defence maketh al the worlde witnesse Defence Pag. 733. how vnhable he is to answere Howbeit in that place he vseth his common sleight by cutting awaie the chiefe parte of my tale wherein lyeth the weighte and so dischargeth him selfe of the paines of answering Any booke may so sone be answered Touching these Popes and these Kinges when M. Iewel or any of his felow Ministers shal truely and with sufficient reason proue vnto vs that Henrie the Second did wel when he gaue occasion that the blessed Martyr S. Thomas Archebishop of Canturburie was murdered that al King Iohns attemptes against the Churche for cause of Steuen Lankton Archebishop and primate of the same prouince were iuste and right and that King Henrie the eight did wel and according either to the holy Scriptures or doctrine of the auncient and learned Fathers when he tooke vpon him to be Supreme Head in earth of the Churche of England immediatly vnder Christe whiche no temporal prince euer tooke vpon him before and likewise when for maintenance of the same title he hanged headded and quartered so many holy and learned men of al degrees now blessed Sainctes and crowned Martyrs in heauen when I say either he or they or any of them shal proue this much vnto vs in such sorte as I said before then wil we say with them ô worthy Kinges ô naughty Popes yea then wil we saie too ô the crowe is white Neuerthelesse I doo not here iustifie al the deedes of the Popes But what so euer they did that is no sufficient cause why these menne should forsake their Faith and departe from the felowship of the Churche Item there Iewel But concerning the Maiestie and right of Kinges and Emperours M. Harding telleth vs they haue their first authoritie by the positiue Lavve of Nations and can haue no more povver then the people hath of vvhom they take their temporal iurisdiction Confutat Fol. 318. b. Harding If I haue herein spoken euil geue witnesse against me of euil Ye would faine finde a faulte I perceiue if ye wiste wherein You seeme not wel to vnderstand what you saie nor whereof you affirme But you allege the Scriptures Per me Reges regnant Prouer. 8. By me Kinges doo reigne And there is no power but from God very learnedly forsooth As though the auctoritie Rom. 13. that Princes haue by the positiue lawe of Nations and the power whiche they haue of the people were not of God as who vseth that meane to conueie that power vnto them Item there Iewel M. Harding euen in the selfe same booke vnder certaine general threates chargeth your Maiestie vvith disordered presumption by the example of Ozias the vvicked King vpon vvhom as he vntruly saith God sent his vengeance for the like Confut. fol. 298. a. Harding You would faine the Queenes Maiestie should conceiue hatred against me I perceiue M. Iewel and thereto you applie al your skil and cunning But Sir who deserueth more thankes at God and the Princes for the time being he that telleth them the Truthe and in time geueth warning to beware of Goddes Vengeance before it be to late or he that for his owne wordly interest holdeth his peace and leadeth them into a wrong way from the whiche if they returne not backe they are sure at length to feele either the temporal smarte of Goddes Vengeance in this life or the euerlasting smarte in the life to come Ye flatter ye flatter your Princes M. Iewel ye deceiue them ye blinde them ye worke al meanes possible that the Truthe be not brought to their vnderstanding least were it knowen and of them perceiued ye should be turned out of your welthy roumes and driuen againe to Geneua I had almost said Gehenna from whence ye came Certainely ye shutte vp the kingdome of Heauen from Princes and others so
of the ministration of them I vtterly condemne That I saie Their Faith is no Faith it is the sixthe lye I confesse it to be a Faith touching the pointes wherein they agree with the catholique Churche In the other pointes I saie it is no Faith but errour and heresie Albeit Arius the heretique had a Faith Eunomius had a Faith Nestorius Euctyhes Sabellius Photinus Apollinaris briefly al Heretiques had their Faithes but al were false Faithes as much to say no Faithes but as the Latines cal it Perfidia M. Iewel for some shewe of vpright dealing hath filled his margent in this place with cotations as thicke as they maie stand one by an other directing the reader to my bookes If it shal please the reader diligently to peruse the places bothe in my Confutation and in my Reioinder he shal trie him to be as he is euery where a false and a shamelesse lyer As for the Quenes Lawes The Quenes Lavves and Parlamentes and Parlamentes for change of Religion and Faith what haue I to doo with them whether they be lawes and Parlamentes or no Be they as they be It is not my profession to discusse that matter If there be any that doubte thereof let the learned men of lawe be demaunded their opinion If they wil not or if they be loth to speake what they thinke let the questioÌ be differred vntil the time come that M. Iewel and I shal be placed where we shal no more contende about the authoritie of mannes lawes 2. Cor. 5. but shal ech of vs receiue according to that we haue done in our bodies that is to saie accordingly as we haue in our doctrine and life either kept or broken Goddes lawes The age to come perhappes shal be hable to saie more therein then this present time It is an olde said sawe Filia temporis Veritas Truth is the daughter of time Let vs not trouble our selues about this odious question M. Iewel I praie you but referre it ouer to the time to come Yet bicause in your pretensed Defence ye beare menne in hande that I seeme to saie Defence pag. 595. that the Parlament holden in the firste yere of the Quenes Maiesties reigne was no Parlament for that the Bishops refused to agree vnto the statute made for change of Religion I wil here truely laie forth my wordes in whiche you auouche I seeme so to saie that it maie appeare to al menne what a quareller you are These be my wordes Confut. fol. 276 a. Where haue ye treated of your matters That matter hath benne treated saie ye in open Parlament with long consultation and before a notable Synode and Conuocation First in what Parlament Meane ye the first of our Soueraine Lady Quene Elizabeth or any of those of king Edward the sixth his daies c. If ye meane as by reason you must the Parlamentes of these later daies the first of al did make most for you and yet how open was it for you Had ye any place at al in it Were ye admitted within the doores Or had ye any thing to doo in that assemblie Consider then with what Consultation your purposes were concluded Did they tarie manie monethes about it Had they Bishoppes Had they Diuines and the most learned to reason too and fro with al libertie Was the authoritie of the Vniuersal Churche of Christe and the doctrine of the Auncient Fathers considered Ye saie in Latine Plenis Comitijs that is in the ful and whole assemblie as though none at al had there resisted but euery man had yelded to your matters What saie ye then of the Spiritual Lordes a great parte of the Parlament and without al doubte the parte whiche must be chiefly and onely regarded when the Question is of Religion How many of them gaue their voice to your Gospel Yea whiche of them al did not resiste it c. As of the Spiritual Lordes ye had none at al so of the Temporal ye had not al and so had ye also in the lower house very many and wel learned that spake against you * These vvordes folowing M. Ievvel nipte avvaie in the Defence And mo would had conscience benne as free as auctoritie was dredful And yet cal ye this a ful Parlament and a Parlament whiche had al his partes wholy fauouring you * Vpon these wordes M. Iewel maketh muche a doo in the Defence as if I had denied that Parlament to be a Parlament for lacke of the Bishoppes consent But whether I said so or no let these mine owne wordes before rehersed be the trial Touching the matter it selfe he saith how truely I doubt that in the Parlamentes of England for any Statute to be lawfully enacted the consent of Archebishoppes and Bishoppes hath not ben thought necessarie Defence pag. 595. and that matters haue passed only by the more parte of voices yea although these be his very wordes al Archebishoppes Defence Ibidem and Bishops were neuer so earnestly bent against it And yet he saith further whereat I marueil that Statutes so passing onely by the voices of the Lordes Temporal though the Lordes Spiritual dissente neuer so muche haue neuerthelesse alwaies ben confirmed enacted and published vnder the names of the Lordes Spiritual and Temporal If it be so then I perceiue it faieth with the lordes Spiritual as it faieth with me For as M. Iewel hath published and said many thinges vnder my name that I neuer said nor meant to thintent to discredite me if any happily be so simple that wil beleeue him So by this tale lawes be published vnder the name of Archebishoppes and Bishoppes who are the Lordes Spiritual vnto whiche they neuer gaue their assent but contrary wise earnestly dissented What this is to be called in the Statutes of the Realme I knowe not but in the writinges of priuate menne suche as Maister Iewels and myne are this practise of fathering wordes and sayinges vpon a man whiche he neuer said nor wrote is accompted vnlawful and false and commonly is named forgerie falsifying and belying the chiefe flowers wherewith M. Iewel alwaies decketh his garland He referreth me for further proufe of this matter to the Recordes of a Parlament holden by king Edward the first at S. Edmundes Burie the Archebishoppes and Bishopes being as he saith quite shutte forthe Anno Domini 1296 where he telleth me it is written thus Habito Rex cum suis Baronibus Parlamento Clero excluso statutum est c. The king keeping the Parlament with his Barons the Clergie that is to saie the Archebishoppes and Bishoppes being shutte forth it was enacted c. Perhappes the inferiour Clergie was excluded who as I haue heard Lawiers saie in olde time came to the Parlamentes and had their place in the lower house But that the Archebishoppes and Bishoppes were excluded thereof I doubte Item saith he in the time of king Henrie the thirde a statute touching the legitimation of
Ye are like to whitted Sepulchres Matth. 23. Liers euil beastes slow bellies Tit. 1. God shal strike thee thou painted wal said S. Paule to Ananias Act. 23. O ye foolishe Galathians Galat. 3. False Apostles guileful workers 2. Cor. 11. The enemies of the Crosse of Christe whose bellye is their God Philip. 3. O ye stifnecked and vncircumcised in hartes and eares ye haue euer resisted the holy Ghost said S. Steuen vnto the Iewes Act. 7. As Iannes and Iambres withstode Moyses so these withstand the truth 2. Tim. 3. Hye minded proude blasphemous Ibidem Their worde creapeth forth like a canker 2. Tim. 2. Their tong is ful of deadly poison Iacob 3. These Dreamers defile the flesh despise rulers and speake euil of them that are in auctoritie Iudae As beastes whiche are without reason Woe be vnto them For they haue folowed the way of Cain and are vtterly geuen to the errour of Balaam for lucres sake and perish in the treason of Chore. Ibidem Why tempte ye me ye Ypocrites said Christe Matth. 22 Wo be vnto you Scribes and Pharisees Ypocrites Mat. 23 Wo be vnto you blinde guides Ibid. O ye fooles and blinde Ibid. Ypocrite first caste out the beame out of thine owne eye and then c. Matth. 7. It were not harde Christian Reader here to lay forth a greater heape of wordes gathered out of the Scriptures which M. Iewel reproueth in me as vncourteous and vnciuile and proceding altogether of choler But these few may suffice for shewe that if we consider wordes only and not the Circumstance of the sentence and the iuste cause why they were with such vehemencie vttered the holy Ghoste may seme also chargeable of vncourteous and vnciuile speache by whose prompting the Scriptures of God haue ben written If the matter of M. Iewels greuous accusation depende of wordes considered in them selfe onely the Scriptures haue wordes that being put a parte sownde more roughly then any yet by the written or by him noted And so farre is that pretensed fault in both Testamentes nolesse then in my bookes But if al be to be weighed by the sentences wherein suche woordes be placed and by the deserte of them in whose reproufe they be vttered as reason is it should then I appeale to al men of iudgement the dew circumstances and causes wel considered whether I haue at any time passed the bowndes of a zealous defender of the Catholique Religion whereof I make profession That the vse of sharpe speache is conuenient according to the desert of M. Iewel and of his felowes LEt the rehersal of my whole sentences with their circumstance in whiche the wordes be founde that doo so much offend be differred vntil anonne And here to turne thy tale vnto you M. Iewel and vnto your felowes lette it be lawful for me to come vnto the causes by whiche I was iustly moued so to write and to the very thinges them selfe for which ye deserue so to be written of The oddes betwixte M. Ievvel and them of his side and vs. and with such courtesie of wordes to be greeted Who be you M. Iewel and who be they of your side Who am I or rather who are we For of my selfe I am content no accompte be made but only as I apply myne endeuour to defende the Churche and the Catholique Faith by you impugned As for vs say the worst ye can of vs we are Catholiques By your owne confession your doctrine hath not benne in al Churches at al times taught and therefore ye haue tolde vs we knowe not what of your Church that it is inuisible secret vnknowen and lurketh in corners no man can tel where and therefore ye are not Catholique We remaine in that we haue receiued ye are departed from that ye receiued The doctrine for whiche ye make suche sturre is it not openly knowen to al from what men ye had it and how late ye learned it Where was this fifth Gospel so muche as whispered in any knowen corner of the worlde before that lewd Augustine Frier Martin Luther brake his vowe ranne out of his Cloister and yoked him selfe to his wanton Nonne Where was your Sacramentarie doctrine preached before Frier Huskin that new named him selfe Oecolampadius likewise brake his solemne promise to God forsooke his Religion and coupled him selfe to a young yoke fellowe Before their time who heard the sownde of your Gospel Where had ye any Dioces any Bishoppe any Church any Priest any Chappel any so much as a Parrish Clerke in the whole worlde Tel vs not as ye are woont of Wiklef Huss Ierome of Prague Berengarius Bertram and a few other which were but byles and botches in the Churche and be in no wise worthy the name of Churche Forgete not what you say in your Apologie that Luther and Zuinglius came first to the Gospel Remember ye cal that time the first appearing the spring and the first grasse as it were of your Gospel If it be so how be ye Catholique or how be ye of the Catholique Churche which is so called in respecte of the vniuersalitie of times VinceÌtius Lirinen places and personnes As for vs on the otherside we are hable to shew you the continuance of our faith and Doctrine by orderly successions of Bishops going vpward euen from those learned and holy Fathers whom for none other cause but only for the Catholique Faith of Christes Churche most vniustly ye kepe in Prison to S. Gregorie who sent godly Preachers to conuert the English people of our countrie vnto the Faith of Christe and from S. Gregorie further vpward vnto S. Peter and S. Paule that preached the Faith in Rome and consequently vnto Christe him selfe If we would speake vnto you in the person of the Catholique Church whereof we are a parte we might say vnto you those wordes of Tertullian spoken to Heretiques Mea est possessio olim possideo prior possideo Tertul. li. Praescript aduersus haereticos habeo origines firmas ab ipsis authoribus quorum fuit res Ego sum haeres Apostolorum The Scripture and the right sense of the Scripture is my possession I am in possession of olde I claime possession by former right The Churche continueth to the worldes ende vvithout al intermission Matt. 28 Iohan. 14 I haue the assured originals from the first authours by whom it was set forth It is I that am the Apostles heire The Churche M. Iewel as ye ought to knowe continueth from Christes Ascension vnto the ende of the worlde without intermission and without exception of any age or yeres Wil ye haue vs proue it What can we say if ye wil not beleeue Christe nor God him selfe I wil be with you saith Christe al daies vnto the ende of the worlde Againe I wil beseche my Father and he shal geue you an other conforter to remaine with you for euer the Spirite of truthe whiche the worlde can not receiue God saith to Christe in
you are to defend it what wise man seeth not Yet bicause you thinke your selfe shamed for euer excepte you stand to it stoutely ye proceede without regard of truth or modestie And nowe seing your selfe brought to this distresse that you must either yeelde with some shame or prosecute your Chalenge with more shame ye choose rather to seeme impudent in lying and to passe al measure in craking then any thing ouerseene in that you first tooke in hande And albeit bothe I and others haue made most euident proufe hereof and the thing it selfe speaketh so muche yea and your owne very frendes see it and be right sorfor it yet forsooth to cal M. Iewel a lyer a sclaunderer a craking Chalenger by verdite of M. Iewel him selfe it was vnmannerly and vnciuilly done But sir sith you require me to be so courteous in my writinges against you why did not you your selfe in yours against me vse more courtesie Is that commendable in you whiche is reproueable in me Or els what haue you a special dispensation to say what you liste and to require al others to adore you and say Aue Rabbi Shal it be lawful for you to crie out vpon vs tolle tolle crucifige and must we sing vnto you Sanctus Sanctus Sanctus Whiles ye barke and bite must we caste a disshe of fragmentes vnto you Whiles ye play the Beare with vs must we throw honny vnto you Whiles ye play the parte of Satan must we light a candle before you S. Paule the chosen vessel of Christe teaching Titus Tit. 1. how to demeane himselfe towardes such as you are said Increpa illos durè rebuke them sharpely But what soeuer you say or doo must we needes sothe you and smoothâ you Muste we stroke you and cooxe you as men doo curst boyes after they haue done shrewd turnes If you passe al men that euer wrote in number of lyes in vanitie of boasting in the common custom of scoffing as now it hath benne prooued against you shal we feare that we seeme not to lacke the ciuilitie you speake of to cal you a lyer a boaster a scoffer What is the matter that doing so il you require to be spoken of so wel By this or no vvaie els like it is we should please M. Ievvel PErhaps whereas the Rentes of the Bishoprike of Sarisburie cause men al to belorde you your eares being of long tyme accustomed to suche honorable greetinges you looke to be honoured at our handes as you are of your poore hungry Craftesmen that hauing learned to reade Englishe pretily sue vnto you for Ministerships And then whereas you lye impudently folowing them we muste saie were it not that your good Lordship saith so verely we should haue thought otherwise And whereas you falsifie your testimonies we must put the fault in your Spectacles When you hew and mangle the Doctours so fowly that al the worlde may see it we must beare you in hande that when your Lordship wrote so the booke was not at hande When you serue vs with a point of Scurrilitie we muste saye O howe it becommeth your L. to be meary When you shoote at randon diuerting altogether from the special point that is to be answered vnto impertinent matter we must say your L. shooteth faire though somewhat wide of the marke When by no witte nor cunning you are hable to make good your Chalenge yet then we must say that your L. lacketh no woordes and hath geuen a good Push towardes it To be shorte for these be the special pointes for whiche you accuse my vtterance of vncourtesie when you speake big and Goliathlike vpbraid al the hoste of God to witte the whole Catholique Churche of these laste thousand yeres what must we doo but to shew token of feare 1. Reg. 17. as the Israelites vnder king Saul did and geue backe that you may boast and crake alone Truly touching your dignitie what accompte so euer you make of your selfe I take you but for M. Iewel Bacheler of Diuinitie sometime person of Sunningwel betwen Oxford and Abington And that is the greatest degree that euer I knewe you called vnto If the Quenes Highnes of her special fauour towardes you haue geuen you the rentes of the Bishoprike of Sarisburie you are the more bounde to thanke her and to consider what accompte you haue to make of it It is not money that can set you one steppe higher in ecclesiastical degree A Bishop you are not I am right sure neither can al the Kinges and Quenes of the worlde nor al the Parlamentes of England by any their owne onely power and auctoritie make you a lawful and a true Bishop The same I tolde you in my Confutation of your Apologie whiche point you haue not sufficiently answered as it shal appeare Yet was it very behoofful for you to haue fully answered But I beare with you as therein not lacking good wil but habilitie Study for it so long as you wil you shal neuer be hable to make it good that you are yet a right Bishop Therefore in this respecte you ought to beare with my bolde vtterance the more taking you for no greater man in right then you were when you subscribed in Oxford to the Real Presence to the Sacrifice of the Masse and to those other pointes that now you impugne so busily In very deede this muche I confesse that in case you were a Bishop though an vnworthy Bishop yea a wicked Bishop yet for the dignitie of that Vocation and for the Orders sake I should and would reuerence you accordingly Act. 23. Whereas it was tolde S. Paule after he had reuiled Ananias that he was the high Bishop he reuoked his worde and submitted him selfe to that was written Thou shalt not curse the gouernour of thy people Exod. 22. Whereby he doth vs to vnderstande that had he knowen he had benne no Bishop at al he woulde not haue reuoked his worde that in your opinion is vnciuile and vncourteous but haue let it stand in force You being as il a man as euer Ananias was and hauing done muche more spite vnto the Churche of Christe and more dishonour vnto God then euer he did beare with me for speaking truly and ernestly without flatterie Act. 23. The example of S. Paule saying to Ananias Thou painted wal not knowing him to be the high Bishop and yet occupying a more honorable roome then you are yet called vnto leadeth me not greatly to repent of any of those wordes spoken of you or of your felowes the Sacramentaries and Protestantes of our time whiche to impaire my credite you haue culled out of my Bookes and laid together in one heape And what so euer I haue written or said that toucheth your person specially and irketh you I take God to record therein I respected not M. Iewel the priuate man but M. Iewel the publique enemie of Christes Churche the professed Impugner of the Truth and Catholique Religion
benne commended most for the spirite of meekenes the same thowgh toward other offenders haue shewed them selues like milde Moyses yet hauing to do with Heretikes commonly haue demeaned them selues like earnest Elias If lyers should be entreated in like sorte as true reporters slaunderers and backebyters as faithful frendes heretikes as catholikes Apostates as stedfast Christians blasphemers as saintes truth should be iniured wickednes flattered vertue misprised Of whom the truth was impugned or resisted with malice them litle spared either the Prophetes or the Apostles or Christ him selfe Thus may al this matter for which M. Iewel hath made so much adoo seme to haue benne sufficiently answered before Neither with more truth hath he alleaged that other saying of myne which standing by it selfe alone as he hath placed it in his booke immediatly after the former falsified saying geueth out a colourable shew as if I condemned my selfe Thus he layeth it forth Ievvel Againe in the same Confutation There is no man of vvisedom or honestie that vvould vvith so immoderate vpbraidinges impaire the estimation of his modestie fol. 300. b. Harding But in that saying M. Iewel I rebuke the impudent lyes and slaunders of him that wrote the Apologie who there raileth immoderatly at the Bishops whom the holy Ghost Actâ 20. as S. Paule saith hath ordeined to gouerne the Church of God saying that neither they knowe nor wil knowe the thinges perteining to their charge nor set a iote by any point of Religion saue that which concernes their belly and riot And there further vncharitably he burdeneth them as if they were so wicked as to commaund Christian Princes to destroy al Religion and to crucifie againe Christe him selfe In my answer to this among other wordes thus I say Confut. 300. b. Put the wordes of this railing Defenders amplification aside and the whole sentence that riseth of al this talke is only this It is not reason Bishops be iudges in matters of faith and not secular Princes Now to geue a colour hereto and to moue Princes to take the matter into their owne handes they say as becommeth them and none els For there is no man of wisedome or honestie that would with so impudent lyes diminish his credite and with so immoderate vpbraidinges impaire the estimation of his modestie Neither be these men so hote in this matter for any loue they beare to secular Princes For if any such Prince be not a fauorer of their Gospel then haue they a Blast of a Trompet to blow him downe as it appeareth by their bookes made against the monstrous regiment of women and by the good obedience their French brethren the Huguenotes kepe toward their king in France Other examples of the like Euangelical obedience in other countries I leaue to mennes remembrance The circumstance of this whole matter considered which may better be seene in my booke I reporte me to the discrete Reader whether any iust cause be ministred to M. Iewel to pike quarel to the wordes by him alleaged specially if they be wholly and truly alleaged But why did he nippe of those foure wordes with so impudent lyes Doth not this discouer his falsehode and shew of whom that saying was meant It semed good to such a lyer to shifte away the mention of Lyes from the Readers eyes that he might not seme charged therewith Thus al his aduantage standeth in falsehode But what shal a man say To require plainenesse and truth of such a Defender of vntruthe were to require him either to vnsay al that he hath said or to say nothing at al. For certaine it is falsehode can neuer be defended by truth Now it remaineth that I require the Reader to conferre the peeces of sentences that M. Iewel hath culled out of my writinges with the whole sentences as they are by me written and with the circumstance of the places whence they be piked out That being done let it be weighed whether I speake ouer bitterly or he be answered according to his deserte For example I thinke it good here to lay two or three before the Reader that so he be admonished to doo the like him selfe for trial and iudgement to be made in the reste Here to lay forth al were to print againe a great parte of my bookes Special vvordes of discourtesie noted by M. Iâwel In the first place then M. Iewel hath noted these wordes Your Deuilish spite Reioindre Fol. 18. b. Consider Reader how and vpon what occasion these wordes are there vttered There thou findest thus First he maketh his entrie with a solemne praier protestantlike as if he were about to make a Sermon and his fauorable hearers ready to sing a song Then he accuseth the inflammation of my choler because alluding to the wordes of Daniel I glaunced at the name of the Foreronners of Antichriste therewith rubbing him and his holy companions as it were on their gaulle for the Deuilish spite they shew to the blessed sacrifice of Christe mystically represented and truly continewed in the dayly Sacrifice of the Church now called the Masse Here I said not Your Deuilish spite directing my talke to you M. Iewel but the Deuilish spite they shew to the blessed Sacrifice of Christe speaking indefinitely of the Protestantes and Sacramentaries of our time And why may I not resonably cal their spite against the Sacrifice a Deuilish spite sithence Luther was taught it of the Deuil him selfe by a night coÌference with him as the wil of God was See the Preface before my secoÌd Reioindr Fol. 34. b. he should confesse it in open writing him selfe Whereof I speake in my preface before my last Reioindre there setting forth the same famous Disputation betwen the Deuil and Luther out of Luthers own boke The seconde note of bitter wordes that M. Iewel layeth to my charge is this Your Deuilish vvickednes But where found he these three wordes His cotation is this Reioinder Preface to the Reader But what if I haue vttered no such peece of sentence in al that Preface True it is Reader I haue no such saying there in deede If thou wouldst faine saue M. Iewels honestie and trie the truth peruse that whole Preface if thou find it there let it be blowen abrode that he belieth me not in this point though he haue so done in many other If thou finde it not geue vs leaue to say as truth is that for lacke of good matter against the Catholike Doctrine he deuiseth of his owne head slaunderous Lyes against his Aduersarie Whiche is the common practise of them whose cause is naughte And why hath he put this note in the second place O it had ben a fowle crase to his worship being suche a famous Minister of the worde as he is to haue begonne this new deuise with a flatte lye And thereof was he not ignorant And for that cause he placed the other Note before this whereas folowing order he should haue placed this before that For
swarued I from the truth when I called the Deuil the Father of Heretiques But who seeth not howe here M. Iewel bewraieth him selfe and sheweth his gilty conscience For why should he be offended with any suche saying onlesse he thought him selfe therein touched So Iudas bewraied the gilte of his owne treason saying Nunquid ego sum Rabbi Matth 25 Is it I Master But what meane you M. Iewel May not a man speake of Heretiques as it beseemeth them to be spoken of but you must take peper in the nose Can we not speake ought of Heretiques but your parte must be therein If you wil needes haue it so take it so and God amend you If the reader list to conferre the place thus there I say Confut. 2. a. But what meane al Heretikes may we iudge by coueting so much to be sene that whiche they are not Forsooth they meane none other thing then their Father the Deuil meaneth when he goeth about to begyle man For then what doth he Vseth he not this policie to change his owggly hewe and put him selfe in goodly shape of an Angel of light 2. Cor. 11. For he is not vnwitting that if he shewed him selfe in his owne forme suche as he is euery one would flie from him and none lightly would be deceiued by him Heretikes doo the like Although they hate the Church neuer so deadly yet to haue the more opportunitie to hurt it pretend them selues to be of the Church Lo M. Iewel speaking of Heretiques in general and indefinitely I said their Father the Deuil not your Father the Deuil By this your vndue complaint you bewray your selfe as the Ratte doth oftentimes by his owne noise and euen so you seeme to acknowledge the Deuil for your Father and to enfeaffe your selfe of the estimation and opinion of an Heretique with whiche by me you were not charged The more you ought to beare with me if I happe to stumble vppon your right title hereafter With like reason good Reader I could easily discharge my selfe of the reste of the vehement and sharpe speaches obiected by M. Iewel but I accompte not the matter worth whereon to bestow so much labour This for that may suffice Now it may please thee to peruse that here foloweth and to consider whether M. Iewel be innocent him selfe in the pointes whereof he taketh occasion so immoderatly to reprooue his Aduersarie M. Iewel countercharged with the like sharpenesse and discourtesie of wordes as he reproueth in his Aduersarie The 3. Chapter BVT Sir tel me I pray you what is your iudgement touching these and the like vncourteous wordes and speaches as you cal them with whiche for the more part you vntruly burthen me Thinke you that in no case such manner of vtterance is lawful to be vsed If you thinke so you are deceiued M. Iewel The example of Christ Iohn Baptist the Prophetes the Apostles the ancient holy Fathers shew it to be lawful who as it is before rehersed in certaine cases vsed it so often Verely I doubt not but in this case I meane when a Catholike hath to conuince an Heretike it is most lawful yea not only lawful but also most expedient for causes aboue touched Neither in this case to vse such order of speache is to be accompted Discourtesie and Inciuilitie as your vnnecessarie Ciuilitie interpreteth but right zele and iuste seueritie That spirite of God which aduiseth vs by the mouth of the wise man Prou. 26. to answere a Foole according to his foolishnesse admonisheth vs no lesse in the treatie of Goddes causes with Heretiques to vse suche verdure of Language as may best represse the sawcinesse and pride of their stomakes Neuerthelesse if you thought such sharpe language to be vtterly vnlawful as a thing that may not stand with true modestie and ciuilitie how happed it that so often times you forgote your selfe It is no courteous dealing M. Iewel to reproue that in others that you so coÌmonly do your selfe Touching bitter laÌguage wherof so bitterly you complaine it may please you at your good leisure to cal to remembrance whose wordes among infinite others these are with what spirite what charitie what modestie they haue benne by you vttered Whiche wordes as for a great parte they haue the outwarde shew of no lesse heate and vehemencie then you note in mine so to any man of right iudgement they seeme to be of a farre more spite and malice A few principal flowers of M. Iewelles modest quiet and charitable speache vttered against the Catholikes taken as they came to sight out of his pretensed Defence founde partely in the Apologie partely in the texte of the said Defence some few also in the Margent FRantike Anabaptistes and Heretiques as ye be Defence 389. Ye Scribes ye Pharisees ye Hypocrites 625. Of the howse of God ye haue made a Caue of Theeues Defence Pag. 2. 304. Of the Churche you haue made a Caue of Theeues 48. The Temple now a daies is a denne of Theeues 706. The Churche they haue made a denne of Theeues 739. You haue blended Goddes wine with puddle water 66. You haue turned the beautie of Sion into the confusion of Babylon 2. Ye haue turned Goddes Temple into the Synagog of Sathan 328. They are without either shame of man or feare of God In the Preface to the Christian Reader They wilfully withstand the truth They be geuen ouer to mainteine lies In the Preface to the Christian Reader They are the children of vntruth They are the Children that wil not heare the law of God Your hote raging sprite 2. Leaue this Hypocrisie 377. The Iewes your ancient Fathers 632. Your Fathers the Phariseis 2. Your forefathers the Phariseis 31 Your fathers cried out what shal we do c. Ioan. 12. 327. S. Hierome said of your fathers non tam indigneutur c. In Sophon c. 3. 328. Ye confesse Scribes and Phariseis to be your fathers 625. Your fathers cried out against Christe Nos legem habemus 484. Christe was called a Samaritane by your auncient Fathers 631. This is very the leauen of the Scribes and Phariseis 66. For malice they depraue our sayinges 23. Your Idolatrous and blasphemous fondnesse 290. They batter vs with lies 23. In spite of the Popes 33. The Popes blinde preiudices 40. The Pope his Cardinalles his Bishoppes sleape and do nothing In the Preface to the Reader The Popes flattering Parasites 160. One of the Popes soothing Pages and Clawbackes 329. The Church of Rome is the very harlot of Babylon and rowe of Deuilles 453. The Canonistes be the Popes Parasites 722. The Tyrannie of the Bishoppes of Rome 457. The Popes Barbarous Persianlike Pride Ibidem The Church of Rome is nothing elles but a mother of falshod and schoole of Pride 609. Idolatrie is in the Churche of Rome 628. 629. The Pope vseth neither Gods worde nor discipline 550. The Churche of Rome hath most shamefully and wickedly erred 565. The Pope speaketh
witnesse Touching faith and doctrine of beleefe the first fiue hundred yeres no more vvorth then the thousand yeres that folovved But in respect of faith and the necessarie doctrine of our saluation it is a manifest blasphemie to saie that the first fiue hundred yeres are more worthe then the thousand that folowed For this assertion importeth that Christe assisted his Churche the first fiue hundred yeres absolutely and perfitely so that then the Pastours and Doctours of the Churches erred not in faith and doctrine but in the later thousand yeres the Churche was not so assisted of Christe and of the holy Ghost the Spirite of Truth but rather in suche wise neglected and forsaken as Idolatrie superstition yea palpable darkenes ouercame and preuailed And thus you M. Iewel who saie before Christ wil be with his Church euermore saie nowe otherwise that these thousand yeres are litle worth which is as much to saie as that Christes special prouidence hath failed his Churche after the first fiue hundred yeres And so shal his promise of his euerlasting assistance so oftentimes auouched in the holy Scriptures be founde to faile But Al menne be liers and God is true The promise of Christe the sonne of God is infallible The Churche therefore in no age or time wanted the assistance of Christe nor of the holy Ghost the Spirite of Truthe The Churche of Rome of whiche you speake so villanously neither hath preuailed The Churche of Rome the onely and true Church of Christe neither could possibly preuaile against Christe It hath preuailed against al Heresies and therefore no other Churche in the worlde appearing al these thousand yeres then the Churche of Rome by which worde I coÌprehende al nations agreing with the faith of that Churche that only was the true Churche of Christe and is to this daie and according vnto Christes promise shal endure to the ende of the worlde For as we shal not haue any other Christ so neither shal we haue any other Faith nor any other Church Iewel pag. 36. That the Princes and Free Cities of Germanie euer persecuted vs it is vtterly vntrue and like the rest of your tales None of them al no not one vvould euer suffer the same Doctrine of ours to be condemned Harding That the Sacramentaries haue ben persecuted by the Princes of Germanie and by their Doctours and by the free Cities The. 9. Chapt. This is so grosse and so palpable a lye that no man bââ you M. Iewel would euer I thinke haue had the harte to affirme it so constantly and that in printe First Carolostadius Carolostadius the first professour in Saxonie of your Sacramentarie heresie was bannished out of al Saxonie by the procurement of Luther in the yere 1525. as witnesseth your owne frende Iohn Sleidan Sleidan Lib. 5. Histor Againe the yonger Princes of Saxonie and the Counteis of Mansfeld in the yere 1559. published eche of them a Write wherein they recken vp and condemne the one nine Lib. contra 9. Sectas Lib. coÌtra 11. Sectas Lauatherus in histor coÌtra Sacrament the other eleuen Sectes of the whiche your Secte of the Sacramentaries by name is one This is yet extant to be seene in print and can not be denied Lauatherus a Sacramentarie him selfe reporteth it Thirdly in the yere 1561. though in the meeting at Numburg by the intreatie of certaine Princes the Zuinglians were not condemned generally in al Germanie as the Princes of the Confession of Ausburg would openly and solemnely haue done yet in the same yere afterward in a Diet holden at Luneburg Lauatherus ibideÌ Surius FraÌciscus Philippus in histor Albert of Hardenburg a great Zuinglian was openly condemned for an heretike Last of al in the same yere 1561. the Frenche Caluinistes were coÌmaunded and forced by the Magistrates of FraÌkford either to practise no more their manner and order of religion there or to departe the Citie Yet you saie you were neuer persecuted either of the PriÌces or of the free Cities in Germanie What shal I here speake of your brethren at Andwerpe whom the Martinistes for so they cal the Lutherans ioining with the Catholiques and putting them selues in armes draue awaie and compelled to flee the Citie If ye beleeue not me beleeue their flight beleeue your felow minister Hermannus the Predicant that of late was in Norwiche and now as I heare saie is driuen from thence I know not whither what fauour he and his felowes founde at the handes of the Martinistes Iewel Pag. 37. In deede certaine tovvnes of Germanie subiecte to Bishoppes in outvvarde vsages of their Churches remaine stil as they vvere before Yet neuerthelesse vvhere the Churches are popish the people of al sortes are Protestantes Harding This is a sensible lie and a mere sclaunder Great partes of Germanie yet remaining vvhole and Catholique The people of al sortes in Germanie where the Churches remaine Catholique do in suche numbers resorte vnto the seruice haunt the Sermons and frequent the Sacramentes as al that haue benne at Wormes at Spires at Augusta at Ingolstadt at Vratislauia and suche other Cities can beare witnesse that a man to saie as you saie must nedes proue him selfe gilty either of purposed lying as speaking against a knowen truthe or of a malicious iudgement as to iudge of mennes hartes contrary to their whole outwarde life and behauiour For by this you condemne of detestable Hypocrisie and dissimulation not only the people of al sortes in the forenamed Cities and diuers suche others where Catholiques liue mingled with Protestantes but also you condemne the whole Countries of Austria of Bauaria the great Dioces of Saltzburg of Passaw Mentz Treueres Coulen and other Territories where the whole face and shewe of Religion is onely Cathholike It is a smal token of grace yea of ciuill honestie for the setting forth of your conceiued opinioâ so farre and so notoriously to sclaunder whole Natioâ and Countries Iewel Pag. 37. Linea vlt. As for the VVest Spanish Indies the people there liued not only vvithout al manner knovvledge of God but also vvilde and naked vvithout any Ciuile gouernment Being in this miserable state and naturally by the very sense and iudgement of Common reason abhorring and lothing their ovvne blindnesse vvhat merueil is it if they vvere easy to be lead into any religion Harding M. Iewel attributeth the glorious conuersion of the Indians not to the power of the Gospel but to the leading of natural reason The 10. Chapt. What M. Iewel doo you enuie at the glorie of God Doth it greue you to see great Countries conuerted to the faith of Christe by them that be not of your Faith And wil ye needes to deface the power of the Gospel attribute the miraculous conuersion of that rude people vnto natural reason Had your heathnish harte herein rather acknowledge a leading of nature then the power of our Sauiour What could Porphyrie Iulian or Celsus
the outward gouernment the being of a Head is common to Christe with others For in this respecte certaine others maie be called Headdes of the Church as in Amos the prophete the great states be called the Heades of the people So the Scripture speaketh of King Saul When thou were a litle one in thine owne eyes thou wast made Head emong the tribes of Israel So Dauid saith of him selfe he hath made me Head of Nations Amos. 6. 1. Reg. 15. Psal 17. Headship in respect of gouernement diuers in Christ and in menne * Left out by M. Ievvel In this sense the name of Head is attributed to princes and gouernours And yet not altogether so as to Christ First forasmuche as Christe is Head of al those that perteine to the Churche according to euery place euery time and euery state But menne are called Heades in regard of certaine special places as Bishoppes be called heades of their Churches Or in respect of a determinat time as the Pope is Head of the whole Church during the time of that calling And according to a determinate state euen so as menne be in the state of this mortal life for further stretcheth not this humanie Headship Againe the name of Head is attributed to Christe an other waie bicause Christe is Head of the Churche by his owne power and authoritie * Menne be called Headdes in asmuch as they be in steed of Christe and vnder Christe after whiche meaning S. Paule saith to the Corinthians 2. Cor. 2. For if I forgaue any thing to whom I forgaue it for your sakes forgaue I it in persona Christi in the person of Christe and in an other place we are Ambassadours in the steede of Christe 2. Cor. 5. euen as though God did exhorte you through vs. To conclude in fewe according to inward influence of grace into euery faithful member Christe onely is Head of the Churche according to outward gouerning the Pope vnder Christe and in steede of Christe is Head of the same These be my wordes there M. Iewel To whiche bicause you had nothing to saie you answer by your accustomed arte of mangling hewing awaie what liked you not by falsifying them and by putting in your owne selfe wordes in place of myne that teache the truthe And at length you fal to skoffing at my Logique making fonde and peeuish Argumentes of your owne forging bearing the simple reader in hande they are mine whiche God knoweth I neuer made nor no wise man elles For they are suche as of al that peruse your writinges you maie be knowen by them as a Begger is by his patched cloke or rather as a Vise is knowen by his Babul The greatest thing you saie is that al is myne owne tale that I tel and that I bring in no Scripture nor Doctour To this I answere Were it true that you saie as my Booke it selfe prooueth it false yet in this case my Yea hytherto is as good as your Nay and better too bicause it standeth with the vniforme Doctrine of the Churche Be it I allege no Authoritie of Scripture or Doctour to prooue the Pope Head bicause I am not yet comme to the place where I minde to prooue it Yet my case standeth as good as youres that bring neither Scripture nor Doctour to the contrarie If it had pleased you ye might haue founde bothe Doctours and Scriptures more The Rock of the Churche then you would gladly heare of in M. D. Sanders booke entitled the Rocke of the Church written for that behalfe and in M. Sapletons Returne written against your so many grosse Vntruthes and errours The Returne of Vntruths You crake muche of your great skil in Logique in comparison of other mennes ignorance searche out I praie you emong your rules of Logique whether Distinctio multiplicis in quaestione positi the Distinction of a worde that hath diuers significations placed in a controuersie ought not to goe before the disputation of the controuersie If it ought then haue I done rightly and orderly in that I made a Distinction of the terme Head before I entred to proue the Pope to be Head and you ignorantly and disorderly in calling vppon me to doo two thinges together against al good order of nature reason and learning or to doo the later before I had ended the former Testimonies auouching the Pope to be head of the Churche Peter the chiefe meÌber of the Churche Gregor li. 4. epis 38. Now bicause you be so hasty to haue some Doctour to proue that the Pope is Head somewhat to satisfie your hasty humour the Authoritie of S. Gregorie afterwarde alleged by your selfe maie suffice any wise man who calleth S. Peter the chiefe member of the Church which the Pope succeding in that right of Peter is al one with that we saie the Pope is Head in gouernment vnder Christe What difference I praie you can your wisedome put betwixte the chiefe member and a Head vnder an other or in the steede of an other Chrysost in Matth. homil 55. It is your happe alwaie to allege Doctours to your owne Confusion S. Chrysostome also witnesseth that Peter was such a Head saying of him Ecclesia Pastor Caput Piscator homo The fisherman by whom he meaneth Peter is the shepehearde and head of the Churche Againe he saith in an other place Quod si quis percontaretur Chrysost in Ioan. Hom. 87. quo modo Iacobus Sedem Hierosolymis acceperit responderem hunc totius orbis magistrum praeposuisse In case any man would demaunde of me this question how Iames came to haue the See at Ierusalem I would answere him that this Peter the Maister of the whole worlde made him Bishop there Lo Peter Maister of the vvhole vvorlde he calleth Peter the Maister of the whole worlde by whiche worde what elles signifieth he but that he was the Head touching spiritual gouernment of the whole worlde He saith furthermore and that most plainely in an other place Ieremiam Genti vni pater Chrysost Hom. 55. in Matth. hunc autem vniuerso terrarum orbi praeposuit God the Father made Ieremie the Head and Gouernour ouer one nation onely that was the nation of the Iewes but as for this man Peter made hed of the vvhole vvorlde by Christ to wit Peter Christe made him Head and Gouernour ouer the whole worlde Are you contented now Verely I haue folowed your minde willingly And if ye require mo the like testimonies of me I remitte you to the Answer Ansvver I made vnto your Chalenge Art 4. fol. 9. b. c. where you shal finde that maie satisfie any learned man touching this pointe Neither are you hable to auoide the plaine force of those testimonies for al the great a doo you haue made in your huge Replie Iewel Pag. 94. Ye saie S. Paule saith If I forgaue any thing for your sakes 2. Cor. 2. I forgaue it in the personne
of Christe VVe are Embassadours in the steede of Christe 2. Cor. 5. euen as though God did exhorte you through vs Hereof ye conclude Ergo the Pope vnder Chââstâ and in steede of Christe is the head of the Churche If ye conclude not thus ye vvander idlely and speake in vaine and conclude nothing Harding To what sense these wordes of S. Paule were alleged and that S. Bernarde maketh for vs. The 8. Chapt. That place of S. Paule was not alleged to proue that the Pope is Head but to proue that menne whiche doo beare the person of Christe in ruling the Churche maie in one signification be called Headdes bicause they are gouernours vnder Christe and so muche it proueth sufficiently Leaue Cauillations M. Iewel and keepe you to the matter for verie shame If you marke no better what your Aduersarie taketh in hande to proue against you then you haue done in this you wil be founde as weake in Logique for al your glorious shewes and crakes as you are in Diuinitie You can see nothing you saie wherein the Pope resembleth S. Paule And what then Admitte we this to be true though in deede it be false that he preacheth not he exhorteth not c wil you remoue rulers from their authoritie if they satisfie not your minde in al pointes of duetie Kinges shal not then long keepe their roomes as men maie see what holesome broiles your good brethren haue now stirred vp in sundry realmes Your Gospel and Pistles I might saie your Pistolets are to ful of gunne powder M. Iewel Christes Ghospel breatheth not forth suche outragious and blouddy blastes Looke wel vpon al the places and phrases that you haue hunted after touching the Terme Head and if they be wel examined they shal be founde to make rather with vs then ought at al against vs. Iewel Pag. 96. S. Bernarde vvithout glose saith plinely Bernard in Concil Remensi Non sunt omnes amici Sponsi qui hodie sunt Sponsi Ecclesiae They be not al the Bridegromes frendes that are this daie the Spouses of the Churche Harding Denieth S. Bernarde in that place trowe ye that Bishoppes are the Spouses of the Churche Or doth he not rather graunt it in that he saith Qui sunt hodie Sponsi Ecclesiae They that are nowe a daies the Spouses of the Churche Haue not you the reason to marke what he graunteth and what he denieth He denieth that al they were the Bridegromes frendes that were at that time Spouses of the Churche Ergo there were some that were bothe the Bridegromes frendes and also Spouses of the Churche What il lucke haue you alwaies to allege the Fathers to your owne ouerthrowe As strange as you make that any man should be called the Light the Life the Sauiour and the God yet certaine of these haue ben attributed in Scripture as lothe as you be to heare of it to menne that were Headdes vnder Christe Matth. 5. The Apostles pardy are called the light of the worlde Moyses is called by God the God of Pharao Exod. 7. Psal 135.81 Gen. 41. Rulers are called Goddes Confitemini Deo Deorum Ego dixi Dij estis Ioseph is called a Sauiour of the worlde The Apologie part 2. cap. 3. Diui. 1. pag. 96. Furthermore vve beleeue that there be diuers degrees of Ministers in the Churche vvhereof some be Deacons some Priestes some Bishoppes to vvhom is committed the office to instructe the people and the wââle charge and setting forth of religion Confutation Here it had ben your parte to haue declared your saithe touching the holy Sacrament of Order aggreable to the faithe of the Catholique Churche that there be seuen Orders in the Churche foure lesser and three greater for so by good reason they are called c. Iewel Pag. 96. Gentle Reader if I should leaue these and other like M. Hardinges vvordâs vnansvvred thou mightest happely thinke he had said somevvhat c. Harding More then euer you shal be hable truely and learnedly to answere As for sundrie of lesser Orders I referred you to places in the olde Fathers where they are specially named Iewel Pag. 96. Anacletus epist 3. His ovvne Anacletus saithe Amplius quà m isti duo Ordines Sacerdotum Episcopi praesbyteri nec nobis à Deo collati sunt nec Apostoli docuerunt More then these two Orders of Priestes Bishoppes and Elders neither hath God appointed vs not haue the Apostles taught vs. Harding why is Anacletus I praie you rather myne then yours Why allege ye suche Doctours whose auhoritie ye esteeme not If Anacletus that was a holy Father and Martyr with in the first hundred yeres after Christe be not to be credited why doo you allege him Wil your courrage serue you as wel to defie the Fathers that liued so nighâ to Christe as it doth to contemne al them that wrote in the later nine hundred yeres If he be worthy of any credite why is he called myne owne more then your owne What insolencie is this to make accompte of no Father of what antiquitie so euer he be If it had pleased you to haue taken time sufficient to consider the matter better you might haue founde out that the Apostles taught vs the order of Deacons as it is manifest in the Actes of the Apostles Acto 6. 1. Tim. 4. 2. Tim. 1. and in S. Paules Epistles to Timothee whereby ye might haue easily coÌceiued that the Auncient Father Anacletus in his third Epistle comprehended not onely vnder the terme Sacerdos Priestes but also Deacons and Subdeacons as Bartholomaeus de Caranza now Bishop of Toledo in Spaine plainly testifieth by his notes vpon the same Epistle Perhappes you take Anacletus to be myne rather then yours bicause in the same thirde Epistle he saith that the Churche of Rome had the preeminence ouer al the Churches in the worlde geuen not by the Apostles but by our Sauiour Christ him selfe This is it that disliked you in so auncient a Father and constant Martyr of Iesus Christe and for this you accompte him myne and not yours He is in deede myne and not yours as al the other olde Fathers are when they come to trial In the meane time remember that I haue alleged euident places of S. Chrysostome of S. Gregorie and of Anacletus for the Primacie of the Pope and by Goddes grace I intende to allege more hereafter Iewel Pag. 96. And yet of the same tvvo seueral Orders S. Hierome seemeth to make only one Order For thus he vvriteth Audio quendam in tantam erupisse vecordiam vt Diaconos Praesbyteris id est Episcopiâ anteferret I heare saie there is a man broken out vnto suche wilful furie that he placeth Deacons before Priestes that is to saie before Bishoppes c. Harding That there is difference betwixt Bishops and Priestes that termes of diuers significations maie not be vsed at pleasure Item of holy Orders c. The .9 Chapt. But
what saie you M. Iewel Is there no difference betwixte a Bishop and a Prieste If there be why bring you S. Hierome to proue them both one If there be not S. Augustine shal laie to your charge that you are an Aerian Aerians which secte of Heretiques being otherwise Arians had their first name of one Aerius that was an Arian Priest The heresies of Aerius who bicause he could not be ordered Bishop beganne to teache certaine new heresies The first that there was no difference betwixte a Bishop and a Priest the nexte that no praier or Sacrifice ought to be made for the Dead the third that menne ought not to keepe the solemne and the accustomed Fastes of the Churche lest they should be vnder the lawe It shal be good for you and for your better purgation that you are not an Heretique of Aerius schoole to consider of S. Hieromes places better and seâke why S. Hierome spake those wordes who in other places folowing hath leaft a plaine difference betwixte a Bishop and a Prieste What discretion you haue in the vnderstanding of olde Authours as by you it appeareth where so euer you cal for healpe at their handes Hieron in Esai cap. 19. euen so it is seene most euidently in this place where you allege S. Hierome to proue that there be but fiue Orders in the whole Churche two of whiche neither S. Hierome nor any other olde writer euer tooke to be Orders as we speake properly of Order Ecclesiastical as it is a Sacrament hauing his necessary ministers to do dewties in the Church in the time of publique Seruice So you deceiue your selfe alwaies bicause you are so ignorant VVhat inconuenience maie folovv if in any question it shal be lauful for one to vse the diuers significations of termes at his pleasure Presbyter Diaconus Diabolus For I would be loth to saie it were malice that you see not how a terme that hath many significations is vsed whether it be vsed in his largest nature or in some proper and singular signification restrained You maie if you liste so to abuse termes saie that al Elders are Priestes as some times you doo bicause this worde Presbyter importeth the signification both of Priestes and of Elders that euery Magistrate secular is a Bishop bicause he is an ouerseer whom Episcopus signifieth that euery seruant is a Deacon bicause Diaconus signifieth a Minister that euery il man that is a quareller is the very Deuil him selfe bicause Diabolus signifieth a quareller If you wil not see and take a daie better to consider when Authours doo vse termes in some large significations and when they vse them properly in significations restrained from the Generalitie your folie wil be suche er it be longe that euerie man shal see it In the allegation of S. Clement I thinke verely you groped and sensibly fealt your owne folie where he saith Clemens Epist 2. De Con. Distinct 3. Tribus gradibus that the Sacramentes of the Diuine secretes are committed vnto three Orders vnto the Priest vnto the Deacon and vnto the Minister You sawe plainely that S. Clement named expressely three Orders distincte and yet you saie that Deacons and Ministers as touching the name are al one This place of S. Clement ioyned with your owne Confession that Deacons and Ministers Minister touching the name are al one wil inforce you to confesse that termes are diuersly restrained from their generalitie without apposition or addition at al as the terme Minister whiche is general must needes signifie some distincte Order diuers from the Deacon Emong al the Authorities that you haue brought if you had alleged any that by naming of any number of Orders had therewith excluded al other that had not ben conteined within the same you had brought somewhat to helpe your cause Pag. 97. S. Hierome S. Clement S. Dionyse as their matter and occasion serued spake of certaine holy Orders that haue preeminence in the Churche as the Bishop the Prieste the Deacon the Minister or Subdeacon but they neuer so spake of these principal holy Orders that either they expressely excluded or meant any exclusion of the lower Orders Wherefore al your talke and stoare of Testimonies are to no purpose as beinge vtterly wyde of the matter you shoulde proue Pag. 97. It pleaseth here your ministerly grauitie and great wisedom first to scoffe out al the lower or inferiour Orders whose offices our Sauiour Christe him selfe executed in his owne person and therfore to kepe Order within the Churche whiles the sacrifice of the Masse was celebrated or any other Sacrament ministred the three lower Orders were decently placed the doore keepers Inferiour Orders the Exorcistes not Coniurers M. Iewel by your licence whiche terme now in English conteineth an infaime as the lawes made against them do witnesse the Acolutes the Readers As touching the pleasure you take in scoffing Pag. 97. 98. solacing your selfe therewith in this place we can not muche woonder that you mocke and ieast at Petrus Lombardus a man farre passing you in vertue and learning seing your scorneful head could not refraine from scoffing at S. Clement the holy Martyr of Christe that liued in the Apostles time and was appointed by S. Peter to be his successour in the See Apostolique and spare not to scoffe out the Order of Deacons who tooke place in the very Apostles time You would gladly to delite your folowers for a time make them beleeue that the Deacons office was for no other purpose but to holde a fanne in their handes to keepe of flies from the Communion Cup and yet that scoffing head of yours doth knowe that the Deacons had an office more proper vnto their Order then that and yet that office as base as your mery head would it should appeare considering to whom that seruice was donne to wit that nothing should chaunce vndecently about the precious bloud of Christe vpon the Aulter coÌsecrated was in dignitie farre passing the highest office that is donne in the presence of the honourablest wordely Prince that is And wil ye see the great witte of the man After that he hath made mery with his good felowes his Disciples and scoffed at the office of the Deacons at Patrus Lombardus that holy and learned Bishop at S. Clement that blessed Martyr at the origine and foundatio of al the lower Orders as one that had quite forgotten what fonde partes he had plaied at length he commeth in confessing plainely that sundry of the Offices of the lower and inferiour Orders in the Primitiue Churche were appointed to very good and sober purposes And yet the man would haue them al suppressed in the ende bicause Ostiarius now keepeth not the excommunicates out the Acolute waiteth not on the Bisshop the Exorcistes caste not out Deuilles the Reader openly pronounceth not the Scriptures the Deacons prouide not for the poore yea bicause the Bishop preacheth not the Gospel And
yet this man had he ben in Italie and seene what is there continually donne howe the Exorcistes doo in deede cast forth Deuilles in manner weekely as diuers of our owne Contriemenne that haue ben present can reporte he would for very shame if any were in him haue kepte in that negatiue Verely I feare me he wil one daie procede further and vtterly denie the Order of Bisshops to be necessarie bicause he can franckely say that the Bishops preache not his lustly Caluinian Gospel Yet I trowe he wil be good maister to the Superintendentes of England that be of his owne profession of whom some preache not and some haue not the learning to preache nor yet to tel a wise tale The Apologie Cap. 3. Diuis 2. Pag. 98. Yet notvvithstanding vvee say that there neither is nor can be any one man vvhiche may haue the vvhole superioritie in this Vniuersal state for that Christe is euer presente to assiste his Churche and needeth not any man to supplie his roome as his onely heire to al his Substance and that there can be no one mortal creature vvhiche is hable to comprehende or conceiue in his minde the vniuersal Churche that is to vvit al the partes of the vvorlde muche lesse hable rightly and duely to put them in Order and to Gouerne them Iewel Pag. 98. M. Hardinges ansvvere hereto is too long and tedious Harding I dare wel saie it is too tedious to you and glad would you be to be rid of it if you wist whiche waie Acknowlege the truthe M. Iewel returne from your errour leaue of scoffing suppresse singularitie deliâe not in the vaine praises that your ignorant fauourers geue you feare God thinke you can not continue in in this Brauerie alwaies then shal you finde liking in my answere and thinke it nothing to tedious Certaine it is the mater is not so sclenderly to be answered Iewel Pag. 98. VVhere vve saie no one mortal man is hable to vvealde the burthen of the vvhole Churche of God M. Harding ansvvereth vvhere any thing is in deed there vvhether it maie be or not to discusse it is needelesse Therefore vvhether any one man can be superiour and Chiefe ouer the vvhole Church vve leaue to speake that so it is thus vve prooue Euery parishe hath his seueral vicare or person and euerie Diocesâ his ovvne Bisshâppe Ergo vvhat reason is it there be one Chiefe Gouernour of the vvhole Christen people c. His firste reason concludeth very vveakely Euerie Parishe is Gouerned by one Vicare or Personne and euerie Diocese is gouerned by one seueral Bishop Ergo there is one vniuersal Gouernour ouer the vvhole Churche of Christe Here is neither order in reason nor sequele in nature Therefore of any man vvould denie the argument M. Harding vvere ââuer hable to make it good Harding The iustification of this Argument The .10 Chapt. Yeas forsooth the Argument may be proued very wel by this axioma or dignitie in nature vpon the which the Argument is grounded That the whole ought to be gouerned by one general Head whose seueral partes can not be gouerned without seueral Heades If your leisure serue you you may nowe traine the Argument that I was neuer hable to make good as you say for lacke of order in reason and sequele in nature if ye altogether haue not forgotten your Logique whereof you set vs forth so often crakes into the very forme of a good and perfite Syllogisme If your courage then serue you to denie the Argument you shal but disgrace your selfe in denying the groundes of that arte wherein you haue placed a great parte of your glorie and put your selfe to paine to make vs some newe Logique of your owne that menne may trust too Searche diligently the cause without scoffing and wrangling why the seueral partes of the vniuersal Churche Parishes Dioceses prouinces are not hable to be kepte in any good order without seueral heades the selfe cause shal infourme you that the vniuersal Churche may muche lesse be kepte in order without one general Head Render what causes you can M. Iewel you shal neuer be hable to auoide it before any learned companie but that the one shal folowe of the selfe same causes as wel as the other Whereas you runne to disprooue myne argument by making the like of euerie kingdome ruled by one Prince inferring Ergo there ought to be one vniuersal Prince to rule ouer the whole worlde I see no such absurditie in the conclusion of this Argument the seueral rightes of Princes reserued vntouched but that if you should talke with Aristotle that great Philosopher you should see good cause to graunt it If there were but one good Monarke in the whole worlde would there not be fewer broilles and warres in the worlde then nowe we feele Perhappes when the matter is wel weighed it may seeme the worlde was neuer in better state then when it was gouerned by one good Emperour Let a iuste Viewe be taken of Constantines time the Great Yet it must be confessed there is great difference betwixt the Ciuile gouernemeÌt of Princes who maie be permitted to rule their seueral Dominions without one general Head bicause they haue to do but with thinges of the worlde as with earthly goodes landes and such other thinges which may receiue diuers kindes of rule without danger of Soules and the Ecclesiastical gouernment whose chiefe respect is to keepe vnitie of Faith in the bonde of peace which may not receiue any alteration without great danger to our Saluation Therefore there is greater cause to haue one general Head or Supreme gouernour without whom this vnitie can not be kepte any long time Hiero. aduersus Iouinianum lib. 1. as S. Hierome witnesseth to rule the whole Churche in matters of Saluation then to haue one Head to rule ouer the whole worlde in wordely matters To your other scorneful Argument of one general Shepehearde to be hadde ouer al the flockes of ãâã throughout the whole world I wil frame answere when you can prooue that God hath as great care to bring al the shepe in the worlde to the selfe same glorie of life euerlasting as he hath to bring menne or that he hath appointed them any one general ende the whiche they can not atteine without the hauing of one general shepeherd to gouerne the whole kinde But S. Paule putteth al suche fonde reasons to silence by this question where he asketh 1. Cor. 9. Nunquid de bobus cura est Deo Hath God any such special care of kine and Oxen as he hath of menne Put vp such shepeherdes pipes for shame M. Iewel and leaue to piper vs vp such trifles If you minde thus to continue euery ignorant Reader at length shal espie what litle good stuffe ye vtter I made not these reasons for that menne should take them for very precise Demonstrations or for that euery one of them alone had ful force to conclude as though the whole weight
Father euer thus scanned the vvordes of the popes commission Or vvhy doth M. Harding auouche so great a matter of him selfe onely vvithout farther Authoritite c. Harding Feede my Sheepe are wordes of Peters commission to gouerne the Churche and the same is proued by the Fathers You tel my tale in suche wise The .17 Chapt. as you maie best make the matter seeme weake and sclender First I thinke good here to set before the reader who is now made iudge of this controuersie myne owne wordes as I vttered them my selfe Then I shal the better frame my Answer to that you obiecte Thus I saie Where these Defenders âonfât fol. 46. a. as others the Aduersaries of this vnitie saie that Christe is this one shepheard this one Head who is so Christe is the principal Head and of him selfe the Pope is the Ministerial Head and vnder Christ aÌd for Christ Math. 28. 1. Pet. 2. A man is necessarie to doo Christes steede of outward gouernment in in the Churche The necessitie and institution of the Head of the Churche Genes 32. Num. 12. we denie not Shepeheard of his flockâ Head of his body Bridegrome of his spouse Prince of hiâ kingdome as it is before declared yet saie they therein nothing to the disproufe of the catholique doctrine touching vnitie of the Head which is in steed and ministerie of Christ For whereas the Father hath geuen to Christ al power in heaueÌ and earth so as he only is the King Head ruler Iudge of al the Pastour and Bishop of our soules and therefore they whiche we acknowledge to be Kinges Headdes Rulers iudges Pastours and Bishoppes in earth be his Vicares Lieuetenantes Vicegerentes and Ministers al this power by what name so euer it be called being suche as is exercised and administred by his worde neede it is that for asmuche as Christe now dwelleth not with vs in visible presence his Churche haue one man to doo his steede of outwarde ruling in earth by his worde to administer al that is behooful and to performe the duetie of the head in respecte of the bodie Now that Christe is not conuersant with vs visibly as he was with his Disciples before his passion and preacheth no more vnto vs with his owne mouth sensibly to atteine the vnderstanding of his wil we maie not looke to haue God appeare vnto vs as he did vnto the Fathers of the olde Testament to speake to vs as he did to Moyses face to face mouth to mouth as the Scripture saith to sende vs his Angel as he did to the Virgine Marie to instruct vs with visions from Heauen Luc. 1. Actâ 10. 2. Cor. 12. as he instructed Peter to take vs vp into the thirde heauen as he tooke Paule there to heare the secretes of his wil but it behoueth vs to be content for the working of that whiche remaineth to be done touching our Saluation with suche order as hath pleased him For it is manifest that Christe perfiteth al the Sacramentes of the Churche He it is that baptizeth he it is that forgeueth sinnes he is the true priest that hath offered him selfe on the Crosse and by whose power his body is daily consecrated and offered on the Aulter Yet bicause he would not remaine in visible presence with al beleeuers he chose menne to be his Ministers by whom the forsaid thinges should be done and ministred to them By like reason forasmuch as he would take froÌ the Churche his corporal and visible presence it behoued some one man to be put in CommissioÌ for bearing the charge and taking care of the Churche in lieu and steede of him selfe For this purpose before his AscensioÌ he said to Peter whose loue he had tried and found to be most feruent aboue al others feede my shepe and before his Passion Thou being againe coÌuerted strengthen thy brethren Iohan. 2â Luc. 22. Math. 16. And to him specially he said by promise To thee wil I geue the keies of the kingdome of heauen thereby to shewe that the power of the keies should be deriued to others by him for the better keping of the vnitie of the Churche Now let it be iudged with what substantial learning you haue coÌfuted this doctrine If it had not ben sounde and such as clearely openeth what we meane The former vvordes of my Confutation lefte out of M. Ievvelleâ Defence when we cal the Pope the chiefe Pastour and supreme Gouernour of Christes Flocke doubtelesse you would not haue leafte it out of your booke For you making a shewe as though you had printed my whole booke againe and so confuted it take onely that pleaseth you and leaue out what seemeth to hard for you to answere mangling disordering and confounding my whole treatie to thinââââ it may beare the lesse face of learning and of good proufâ of the thinges I intreate of which is a foule practise nâuer vsed by any lerned man hitherto And yet you would men to beleeue you deale truly and plainely in laying foorth my Confutation Yet here hauing nothing to saie elles least you should seeme to geue ouer you demaund of me what auncient Father euer thus skanned the woordes of the Popes Commission or why I haue auouched so great a matter of my selfe without farther authoritie Thus when I bring Fathers you cal for Scripture when I allege Scripture M. Iewels vvaie to continue vvrangling Iohan. 21 you aske what auncient Father euer vnderstode it so or why I dare so handle the Scripture so ye wil be sure not to lacke mater of wrangling what so euer I saie Yet thus I answer It is no hard peece of worke to proue by sufficient authoritie that these wordes Pasce oues meas feede my sheepe spoken to Peter and in him to his successours In Math. Homil. 55 in Iohan Homil 87. Grego lib. 4. epi. 32. Pascere gaue Peter and his successours Authoritie gâneral to gouerne the whole Churche S. Chysostome treating vpon these wordes saith as it is before alleged that the charge to rule the whole worlde was geuen to Peter and coÌsequently to his successours S. Gregorie saith the same as is before rehersed Pascere is not a word that signifieth to feede only as you know but also to rule and gouerne and therefore Homere calleth King Agamemnon ãâã ãâã ãâã ãâã ãâã the Pastor that is to say the ruler of the people And that it may appeare that I auouche not this matter and applie the place of S. Iohns Gospel to it of my selfe onely without farder Authoritie as you say it may please you to heare S. Ambrose teaching the same and in manner with the same woordes that I vsed writing vpon the .24 Chapter of S. Luke thus he saieth Ambro in cap. 24. Lucae Iohan. 21. Dominus interrogabat non vt disceret sed vt doceret quem eleuandus in coelum amoris sui nobis velut Vicarium relinquebat Sic enim habes Simon Ioannis diligis
me vtique tu scis Domine quia amo te Dicit ei Iesus pasce agnos meos Bene conscius sui non ad tempus assumptum sed iam dudum Deo cognitum Petrus testificatur affectum Quis est enim alius qui de se hoc facilè profiteri possit Et ideo quia solus profitetur ex omnibus omnibus antefertur Our Lorde asked that question of Peter whether he loued him not to learne but to teache him whom being to be lifted vp into heauen he leaft vnto vs The Pope is leaft to vs as the Vicare of Christes loue tovvard vs. as the Vicare of his loue that is to saie in plainer termes such a one as should be in steede of Christe in those thinges that for his tender loue towardes vs he would vs to haue For euen so thou hast in the Ghospel Simon the sonne of Iohn louest me Yea verely thou knowest Lorde that I loue thee Iesus saieth vnto him Feede my lambes Peter here knowing right wel the secretes of his owne conscience professeth that his good affection whiche he bare to Christe was not nowe entred into him for the present time but that God knew it long before For who is the man elles that may soone professe this much of him selfe And therefore in asmuch as he onely of al professeth it he is preferred before al. Lo M. Iewel by this you maie see I spake not of this matter altogether of myne owne head and without farther autoritie S. Ambrose saith in effect so much as I said That Christ for so much as he should ascende into heauen and withdrawe his visible presence from vs leaââ behinde him for our behoofe S. Peter as Vicare of his loue Nowe of this I may conclude for so muche as Christe who died for our loue and redemed vs with his bloude ceasseth not to loue vs that he leafte not onely Peter to be the Vicare of his loue for his owne life only but also Peters Successours for euer that is to saie the Popes for other Peters Successours we knowe not Arnobius likewise vnderstaÌdeth this supreme charge and auctoritie to be geuen vnto Peter and therefore consequently vnto Peters Successours applying the same texte of Scripture to that purpose These be his wordes Arnobius in Psalm 138. Iohan. 10. Iohan. 21. Nullus Apostolorum nomen Pastoris accepit Solus enim Dominus Iesus Christus dicebat ego sum Pastor bânus iterum me inquit sequunturoues meae Hoc ergo nomen sanctum ipsius nominis potestatem post resurrectionem suam Petropoenitenti concessit ter negatus negatori suo hanc quam solus habuit tribuit potestatem None of the Apostles hath receiued the name of Pastor or shepeheard For our Lorde Iesus Christe alone said I am a good Shepeheard And againe my shepe saith he folow me So then this holy name and the power of the name our Lorde after his resurrection gaue to Peter being repentant and being thrise denied he gaue the auctoritie whiche he had alone vnto his denier Peter by the three fold coÌmaundement of feeding muste feede al sortes of the Flock the laÌbes the youÌg litle Sheepe and the great Sheepe S. Ambrose according to the worde of coÌmission spokeÌ to Peter thrise repeted feede feede feede noteth three degrees of authoritie to be exercised in feeding Iam non agnos vt primò quodam lacte vescendos nec oniculas vt secundò sed oues pascere iubetur perfectiores vt perfectior gubernaret Now that is to say when Christe said at the thirde time Feede Peter is not commaunded to feede lambes that are to be fed with a certaine milke as at the first time nor is he commaunded to feede the litle sheepe as at the second time but the Sheepe he is commaunded to feede that the perfiter should gouerne them that are of the perfiter sorte That learned Father S. Leo saith Leo epist ad Episcopos per prouinciaÌ Viennen constitut Cùm Petro prae caeteris soluendi ligandisit tradita potestas pascendarum tamen ouium cura specialius mandata est Whereas the power to loose and binde was deliuered vnto Peter aboue the reste yet the charge of feeding the Shepe is committed to him more specially The same S. Leo saith of Peter in an other place Non solùm Romanae sedis sed omnium Episcoporum nouerunt esse primatem As for Peter they knowe him not onely to be chiefe ruler of the See of Rome but also the Primate of al Bishops Peter primate of al Bisshoppes Serm. 2. in Aniuers Assumpt What shal I allege S. Gregorie whose woordes be most manifest He acknowlegeth S. Peter and therefore euery Bishop of Rome his Successour to haue the charge of the whole Churche by coÌmission of Christ alleging to that purpose the wordes for alleging of whiche you blame me as though I did it of mine owne selfe without farther authoritie Thus he saith Epist 32. Cunctis Euangelium scientibus liquet c. It is euident to al that knowe the Gospel that the cure and charge of the whole Church hath ben committed by the word of our Lorde to the holy Apostle Peter prince of al the Apostles For to him it is said Peter Ioan. 22. Luc. 22. louest thou me feede my shepe to him it is said Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faith faile not Math. 16. And thou being once conuerted strengthen thy brethren To him it is said Thou ãâã Peter and vpon this rocke I wil builde my Churche and the gates of Hel shal not preuaile against it And vnto thee I wil geue the keies of the kingdome of Heauen And whatsoeuer thou bindest vpon earth shal be bound also in heauen and what so euer thou lowsest on earthe shal be lowsed also in heauen Beholde he receiueth the keies of the heauenly kingdome the power of binding and lowsing is geuen to him the charge of the whole Churche and principallitie is committed to him And here I wil adde that foloweth in S. Gregorie tamen vniuersalis Apostolus non vocatur and yet he is not called the vniuersal Apostle least M. Iewel finde great faulte with me Replie 225. as he doth in his Replie for leauing it out and least once againe he feine that I haue the Chinecoughe and that I set S. Gregorie to schoole Gregor lib. 6. epistol 37. and keepe him in awe and suffer him not to tel more then I wil geue him leaue and many suche gaie good morowes that needed not at al. The same S. Gregorie writeth in much like sorte to Eulogius Bisshop of Alexandria Leauing al other Fathers that might here to this purpose be alleged Bernardus lib. 2. de Consideratione for breuities sake I wil ende with S. Bernarde who writeth thus to Eugenius Other pastours haue their flockes assigned vnto them eche man one
you least vs in this case as Iudge and supreme Gouernour to ende al Dissensions and to condemne perilous Heresies They of Germanie take them selues to be as good menne and to knowe the Truth as wel if no better as either D. Parker of Canturburie or M. Grindal of London or Bacheler Yonge of Yorke or any of the other wiued Priestes Monkes and Friers yea as M Iew. of Sarisburie him selfe Ye of England wil not yelde to them of Saxonie they of Lifeland Swethen Denmarke Pole Scotland Zuitzerland and Geneua wil not yelde them selues subiectes to either of you both And yet euery one of these sundry congregations wil preach stil the doctrine of their owne secte one coÌtrarie to an other How now M. Iewel Let vs heare what wise tale you caÌ tel vs by whose authoritie we maie come from these great Dissensions and manifold Schismes to Vnitie Intreatie can not doo it Colloquies meetinges and Conferences of the learned of eche secte can not bring it to passe The more it hath ben attempted the worse ende hath euer benne concluded Haue not you leaft vs then a beautiful Church a blessed coÌpanie of Ministers that wil not come to Order Yea leauing vs without any lawful authoritie of one Head to reduce vs to vnitie do you not leaue vs in endlesse strifes and indeterminable broilles Be we not much bound vnto you Were not the worlde wise and wel aduised to forsake al old orders and to put coÌfidence in this your new deuise The same selfe S. Chrysostome whom you allege to haue al ruled by the Scriptures sawe a litle farther then you see M. Iewel when he said that the charge of the whole worlde was committed to Peter Chrysost in Matth. Homil. 55. Ambros in cap. 24. Luca. Theodoritus in Epist ad Renatum Cyprianus lib. 3. Epist 13. So did S. Ambrose when he named Peter and by a consequent Peters Successour the Vicare of Christes loue So did Theodoritââ when he said the See of Rome holdeth the sterne and hath the gouernment of the Churches of the whole worlde You allege S. Cyprian though farre otherwise then he writeth and that out of that epistle in whiche he willeth Stephanus the Pope to depose Martianus the Bishop of Arles in Fraunce for Heresie and put an other in his roome whiche argueth a supreme authoritie of gouernment in the Pope you allege him I saie as if he said that therefore there are many Bishoppes in the Churche that if one fal into heresie the rest maie helpe But what if there be as many Heretique Bishoppes as there be Catholique as it hath commonly benne seene in the East Churche What if the Heretiques being more learned wil not yeelde Cyprian ad Cornelium lib. 1. Epist. 3. S. Cyprian in an other place spareth not to tel you that Schismes aÌd heresies rise of no other cause then for that the whole brotherhed that is to saie the companie of Christian people Obeye not one high Prieste that is in Christes steede Whiche saying by what reason it taketh place in euery seueral Dioces by the same it is to be vnderstanded in respecte of the whole worlde For as Heresies rise of disobedience of the people to their Bishop so they rise no lesse yea rather muche more as experience teacheth of the disobedience of the Bishoppes them selues if they wil not be vnder one Head And as the people are not kepte in vnitie but by being vnder one Bishop so neither the Bishoppes excepte they be likewise vnder one chiefe Head and ruler who is the Successour of Peter to whom as louing Christe more then the reste whiche the Scripture sheweth the charge not onely of the lambes and weaker sheepe but also of the great and stronger sheepe was committed as S. Ambrose before alleged hath wel noted Whether S. Peter were faulte worthy when S. Paule reproued him as you tel vs without proufe Defence pag. 103. it remaineth in question betwixte S. Augustine and S. Hierome But if there were any thing worthy of reprehension in S. Peter that S. Paule sawe there was great humilitie in S. Peter to agnise the faulte by the warning of his inferiour Likewise there was in S. Victor the Pope in that he would geue eare vnto S. Ireneus Of that S. Peters humilitie thus speaketh S. Cyprian in his epistle to Quintus whiche is also rehearsed of S Augustine August li. 2. de Baptis cont Donatist cap. 1. Nam nec Petrus quem primum Dominus elegit super quem aedificauit Ecclesiam suam cùm secum Paulus de Circumcisione disceptaret postmodum vendicauit sibi aliquid insolenter aut arroganter assumpsit vt diceret se primatum tenere obtemperari à nouellis posteris sibi potius debere Example of humilitie to S. Peter For neither Peter whom our Lorde chose to be first and vppon whom he builded his Churche at what time Paule reasoned with him about Circumcision by and by chalenged any thing proudly vnto him selfe or stately tooke ought vpon him as to saie that he helde the Primacie or the chiefe rule ouer al and that suche as came newly to the Faith and were his aftercommers ought rather to obeie him But this kinde of humilitie is not found emong Heretiques The more courteously they be warned of their Heresie the more stubborne they growe and staie not so but doo the vttermost they can to make their parties as good as the Catholiques as by sundry olde heretiques to them that haue reade the Trâgedies by them plaied in the Churche is most euident How now M. Iewel What remedie Shal we resorte in this case to any Head that hath General authoritie or stand stil iarring and snarling the one at the other without alremedie For ought I see you are like to leaue vs stil in the briers Touching your gloses of the Canon Lawe they maie perhappes one daie if it shal be thought worth the labour be altogether answered in some one seueral treatise where doubtelesse it shal appeare to your smal estimation with what beggerly ragges and clowtes you haue patched together your clowted cloke Iewel Pag. 104. For the rest M. Harding saith One King is hable to rule one Kingdome Ergo one Pope is hable to rule the vvhole Churche Harding My talke runneth not so bare as you rehearse it your grace is alwaie to reporte worse then you finde I said that a King or Queene in gouerning a Realme ruleth not al in his owne person but doth many thinges by his Deputees and Officers Euen so why maie not the Pope in al Christendome take order by other fitte menne hauing from him commission notwithstanding his person be not present For very shame M. Iewel make not your Aduersaries tale worse then you finde it For by that you must muche discredite your cause Iewel Pag. 104. Of the gouernment of Princes vve haue daielie practise But of Popes that euer vsed this vniuersal Dominion ouer the vvhole Church of
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 eÌuagriuÌ 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 CoÌstantinopoli 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. 1â1 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 coÌfesseth 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 âuccessours 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
said before Iewel Pag. 111. S. Hilarie and other learned Bishoppes of Fraunce for vsurping suche vnlavvful auctoritie charged this same Pope Leo of vvhom vve speake vvith Pride and ambition Harding What a man this Hilarie was and how vnworthy to be called S. Hilarie The 32. Chapt. An ââpudent and craâty lye This is bothe an impudent and also a crafty lye Impudent as being suche wherein M. Iewel him selfe knewe he lyed For al is vtterly false For neither this Bishop Hilarie as euil a man as he was nor any other Bishoppes of Fraunce for ought that M. Iewel hath to shewe charged Leo with pride and ambition for vsurping vnlawful autoritie Leo epist 89 ad Episcopos prouincia Viennen In deede he is reported of Leo to haue spoken arrogant wordes against the reuerence of S. Peter But what the wordes were or that he laid pride and ambition to Pope Leos charge M. Iewel hath nothing to allege Muche lesse can he proue it of the other learned Bishoppes of Fraunce Leo contrariwise hauing hearde the complaintes of the great disorder and outrage of this Bishop Hilarie charged him with a strange pride and immoderate ambition for vsurping vndew autoritie For as it is cleare by that epistle of Leo wherein this mater is laid forth this Hilarie tooke vpon him to exercise the Iurisdiction of the Metropolitanes chalenging vnto him selfe the ordinations and making of Bishoppes of al the Churches in Fraunce He vniustly depriued Celidonius of his Bishoprike He besides al right and reason deposed Protectus lying sicke in his bed and set an other bishop in his roome whereby he seemed besides the breache of the Canons to haue don very cruelly and to haue sought the shortening of his life He rode vp and downe in the Countrie of Fraunce as the people complained of him like a light person much vnlike a Bishop and ranne from place to place with a companie of armed Souldiers to be the better hable to put his vnlawful attemptes in execution if any resistance should haue benne made Al this notwithstanding M. Iewel calleth him S. Hilarie wherein he vseth crafte S. Hilarie a vvicked man saincted by M. Ievvel bicause he despised the Pope for which this maie be wel called a crafty lie For who is there specially of the vnlearned that hearing the name of S. Hilarie would not thinke that famous Father and learned Doctour S. Hilarie the Bishop of Poitiers to be meant For none beareth that famous name of S. Hilarie but he Thus can M. Iewel to helpe forth his Gospel abuse the name of Gods Saints and make a Rebel a proude an arrogant and ambitious vsurper of other mennes right a Saint Of suche Saintes they haue Canonizate vs good stoare Thus he would gete credite to his doctrine that impugneth vnitie vnder the false colour of the name of a blessed Saint Wherefore good reader let not M. Iewel beguile thee with the name of S. Hilarie who as he died long before this Hilarie was borne so he was alwaies obedient to the see of Rome as who graunteth that S. Peter for the confession of the true faith deserued to haue Hilar. do Trinit li. 6 Vltra humanae infirmitatis modum supereminentem locuÌ a place of authoritie passing al other beyonde the measure of humaine infirmitie whereas this Hilarie that M. Iewel speaketh of was a violent vsurper of others right a seditious troubler of the vnitie of the Church and otherwise an il man and suche a one as against whose vniust and violent doinges the godly and discrete Citizens of certaine Cities in Fraunce directed their commoÌ lettres vnto Pope Leo to haue refourmation And thus is the forged matter of this Hilarie newe sainted by M. Iewel truly answered Ievvel Pag. 111. But gentle Reader that thou maist the better vnderstand vvhat credite thou oughtest to geue to this Pope Leo specially setting forth his ovvne authoritie I beseche thee consider vvith vvhat maiestie of vvordes and hovv farre aboue measure he auanceth the authoritie of S. Peter These be his vvordes Christus Petrum in confortium Indiuiduae vnitatis assumpsit Leo Epist 89. Leo Epist 52. Christ receiued Peter into the companie of the indiuisible vnitie Authoritate Domini mei Petri Apostoli by the Authoritie âot of Christ but of my Lorde Peter the Apostle Deo inspirante beatissimo Petro Apostolo By the inspiration of God and of S. Peter the Apostle c. Leo. 89. Harding These Phrases of Leo defended and iustified It is happy that once you haue mette with an olde Father within the first six hundred yeres The 33. Chapt. whose wordes are so plaine for the preeminence and supremacie of the See of Rome that you could not possibly finde any probable Glose to auoide them Being therefore destitute of a directe answer you goe about to finde faulte with the manner of vtterance that Leo vseth And here you are sore offended with the maiestie of wordes with which he extolleth the authoritie of S. Peter Whiche certainly be no other then maie be founde in diuers other auncient learned Fathers Touching the first sentence you should haue laid it forth truly as it is in the Doctour then would it appeare to conteine no such immoderate nor ambitious dignitie as you finde faulte withal The wordes of Leo are these Petrum in consortium indiuiduae vnitatis assumptum Leo epist 89. Matt. 16. id quod ipse erat voluit nominari dicendo Tu es Petrus super hanc Petram adificabo ecclesiam meam c. Christe willed Peter taken into the companie of his indiuisible vnitie to be named that thing which he was him selfe saying Thou arte Peter or Rocke and vpon this Rocke I wil builde my Church What is that wherewith a ChristiaÌ man should here be offended O say you Leo maketh Peter receiued into the coÌpanie of the indiuisible vnitie I graunt M. Iewel But what indiuisible vnitie meaneth he First al vnitie is indiuisible For where there is a Diuision of a thing into two three or moe Peter receiued into in diuisible vnitie vvith Christ there is not vnitie but multiplicitie Now there is vnitie of Substance and vnitie of qualitie S. Peter is not reported of Leo to be assumpted into the felowship of vnitie of Substance or of nature with Christe the Sonne of God for so he should haue made him equal with God as Christ is for nothing is of one Substance or coÌsubstantial with God but that which is God Which God though he be three in Persons yet is one in Substance Into this indiuisible vnitie of Substance Peter is not receiued which ful deuilishly you would the Reader to conceiue and imagine to be the meaning of S. Leo in those wordes Into the coÌpanie of the indiuisible vnitie of a qualitie or grace or name with Christ S. Peter was assumpted that is to saie Christ gaue him a qualitie a grace a name that is proper to him selfe What is
that Leo expoundeth him selfe That which he was him selfe he willed Peter to be named saying Thou arte Peter asmuch to saie thou art a Rocke and vpon this Rocke I wil builde my Church and least we should thinke that Christ gaue him that name onely and not the thing signified by that name Leo addeth further Vt aeterni aedificatio teÌpli mirabili munere gratiae Dei in Petri soliditate coÌsisteret that the building of his euerlasting Temple should by the marueilous gifte of Goddes grace stande in the foundenesse of Peter Christ is the Rocke Christ is the Rock and Peter is the Rocke and hovv either Leo sermo 2. in Natiuitate Ap. Petri Pauli Matt. 16. and Peter is the Rocke How Christ How Peter Christ by his owne power Peter by participatioÌ But let vs heare Leo expounding him self more plainly Thus he saith Euangelica siquidem referente historia c. As the storie of the Gospel telleth our Lorde asketh of al the Apostles what menne thought of him And so long as they be in declaring the doubtefulnesse of mannes vnderstanding the talke of them that answer is common among them al. But when it is required of what sense the Disciples are there he is first in confessing our Lorde which is firste in the Apostolike dignitie Who when he had said Thou arte the Sonne of the liuing God Iesus answered him Blessed arte thou Simon the sonne of Iona bicause fleshe and bloude hath not reueled this vnto thee but my Father that is in heaueÌ Therefore blessed arte thou bicause my Father hath taught thee neither hath earthly opinion deceiued thee but heauenly inspiration hath instructed thee and it is not fleshe and bloude that hath shewed me vnto thee but it is he whose onely begotten Sonne I am And I quod he tel thee that is as my Father hath manifested my diuinitie vnto thee so I make knowen to thee thine excellencie Quia tu es Petrus id est cùm ego sim inuiolabilis Petra ego lapis angularis qui facio vtraque vnum tamen tu quoque Petra es quia mea virtute solidaris vt quae mihi potestate sunt propria sint tibi mecum participatione communia Peter is asmuche to saie as Rocke Bicause thou art Peter that is whereas I am the inuiolable Rocke I the Cornerstoane whiche make both one yet thou also arte the Rocke bicause by my vertue thou arte made sounde and sure that the thinges which are proper vnto me by power maie be common to thee with me by participation Thus farre Leo. By these laste wordes he declareth vnto vs how Christe receiued Peter into the companie of his indiuisible vnitie to witte by admitting him to enter commons as I might saie with him and by making him partaker throughe free gifte of that name and not of that name onely but also of that excellencie whiche is Christes owne by power Deceiue not the vnlearned Reader M. Iewel by suche peeces of Doctours sayinges whiche laid forth barely and alone without circumstance of the place whence they be pickte out maie perhappes seeme obscure and doubteful and being vewed in their Authours or otherwise set out in their owne colours appeare most true plaine and agreable to the Scriptures Furthermore where Leo saith The Councel of Chalcedon abhorred the prodigious deuises of the Deuilish heresie of Eutyches Leo epist 52. consenting vnto my writinges strengthened with the authoritie and merite of my Lorde the most blessed Apostle Peter My Lord S. Peter M. Iewel findeth a great fault with him for calling S. Peter my Lorde the most blessed Apostle Peter For the vse of whiche humble terme he might as wel finde faulte with S. Gregorie who calleth Mauricius the Emperour likewise by the name of Lorde the term my Lord vsed of the antiquitie Concil ChalcedoÌ Act. 3. pa. 834. co 2 and with the learned menne of the time that Leo liued in for so the Bishoppes at the Councel of Chalcedon spake of Leo him selfe Domini nostri sanctissimi patris Archiepiscopi Leonis lecta est epistola The Epistle of our lorde and most holy ffather and Archiebishop Leo hath benne readde with the whole nation of the Frenche menne who speaking of S. Peter of S. Iames and of suche others the frendes of God are wont to My Lord R. Peter My Lord S. Iames saie Monsieur sainct Pierre Monsieur sainct Iaques my Lorde saint Peter my Lorde saint Iames with the Italians also who vse to speake likewise That this manner of speache was not strange in the Churche it appeareth by sundrie Monumentes of the Grecians of later time Matthaeus Hieromonachus Matthaus Hieremonachus in Collectan maketh Constantine the Great so to speake ãâã ãâã ãâã ãâã ãâã We doo this in the worship of my Lorde S. Peter As for that other phrase Deo inspirante beatissimo Petro Apostolo by the inspiration of God and of S. Peter the Apostle so here it is tranâââted but falsely for whiche M. Iewel condemneth Leo as vsing immoderate and ambitious speache in the praise of S. Peter to the behoofe of his owne preeminence it seemeth strange in deede yea so strange that at the first reading my minde gaue me that M. Iewel to deceiue the Reader hath fowly abused the place As I thought so it was For now I finde that these wordes are in Leo in deede But they are to be construed farre otherwise then this translation reporteth Here I must bring M. Iewel to his smal Rules of Grammare and aske him how he construeth these wordes Leo epist 89 in fine Obtestamur vt ea quae à nobis Deo inspirante beatissimo Petro Apostolo decreta sunt seruetis Verely were he at a Grammare schoole and would tel his Schoolemaister that here beatissimo Petro Apostolo were put in the ablatiue case absolutely as Deo is and so would make S. Peter to geue inspiration to Leo as wel as God he were worthy to haue six stripes on the bare three for his negligent and grosse ignorance three for the blasphemie attributing that to S. Peter whiche is onely to be attributed vnto God There is no incoÌuenience in this sentence good Reader Thou maist tel M. Iewel that beatissimo Petro is here the ablatiue for the preposition à whiche requireth the nowne folowing it to be put in the ablatiue case And thus is the whole to be construed as if the preposition à were repeated againe before beatissimo we beseeche you that ye keepe the thinges whiche by the inspiration of God haue ben decreed of vs and of the most blessed Peter the Apostle Let no man thinke it strange S. Peter ioyned vvith Leo. that S. Peter is here ioined with Pope Leo. The Fathers speaking of any Godly Decree ordinance sentence or writing published by any Bishop of Rome for the benefite of the Churche haue commonly so spoken of it as both it proceded from the Pope for the
to conclude with S. Augustine thus he saith speaking of S. Peter Quis nescit illum Apostolatus principatum August de Baptis coÌtra Donatist lib. 2. cap. 1. cuilibet Episcopatui praeferendum Who knoweth not that that Princehood of the Apostleship is to be preferred before euery Bishops state Where is this great blasphemie becomme that M. Iewel so horribly layth to our charge What wil he accuse al these holy and learned Fathers of Blasphemie I hope though he spare not vs yet he wil be good Maister vnto S. Bernard S. Gregorie S. Augustine S. Chrysostome and to Eusebius As for S. Leo who is plainest of al I dare not here to name least I should seeme to reuerse M. Iewels high iudgemeÌt whom he hath so late here before by his soleÌne sentence coÌdemned Yet it maie please him to be aduertised by vs that Titles which appertaine to God him selfe when they are in their dewe order and degree geuen vnto menne Exod. 7. Psal 81. conteine no blasphemie Moyses is called in Scripture the God of Pharao And rulers in the Psalmes are called also by the name of Goddes Iewel As for the other authoritie of S. Cyprian M. Harding saith vvee vnderstood it not and therefore he vvilleth vs to looke better vpon our bookes The Councel is good c. Harding The origen of vnitie beginneth of one who is Peter by S. Cyprian The popes preeminence proued by S. Basil The .35 Chapt. The fruiteles paine you tooke in laying forth so many places of S. Cyprian together and al to the ende menne should conceiue you vnderstode your booke doth geue vs sufficient witnesse that either of malice you wil not or of ignorance you can not declare to what ende al those places doo perteine If you had ioined to these places of S. Cyprian whiche you allege but one place of the same S. Cyprian which you durst not talke of least al your confuse heape should stande you in no steede the case had ben so plaine that the shame would haue benne yours S. Cyprians whole purpose is to shew Christian menne not by long talke of argumentes but by the marking of two thinges that is to saie the Churches receiued Doctrine and the Head of the Churche how to staie them selues in the right faith and vnitie when so euer Schismes and Heresies shal happen to rise For this purpose he speaketh of the Churche and of the vnitie of the Church whiche vnitie among diuers other thinges doth principally stand in the hauing of one Bishop to be Head ouer al. Although saith S. Cyprian Christe geue equal power after his resurrection to al the Apostles and saie Cyprianus de Simplic Praelatorum as my Father hath sent me euen so doo I sende you receiue ye the holy Ghost if ye shal remitte any mannes sinnes they shal be remitted vnto him if ye shal retaine any mannes sinnes they shal be reteined yet to the ende he would make Vnitie manifest he ordeined by his authoritie the beginning or origine of the same vnitie to beginne from one to witte from Peter The reste of the Apostles were the same that Peter was endewed with like felowship both of honour and of power but the beginning riseth forth from vnitie to witte froÌ Peter that the Churche may be shewed to be one Hitherto S. Cyprian This place of S. Cyprian doth sufficiently proue not only that Christe beganne his Church from Peter but also why he would there should be only one from whom he might beginne his Churche and not those many of whom M. Iewel dreameth bicause saith he he would haue his Churche shewed one The plaine meaning whereof can be none other but that the Vnitie of the Churche can by no other waie so conueniently stand as by the hauing of one visible Bishop head ouer al. As the multitude of Priestes Hieron ad Euagrium of whom S. Hierome speaketh in his Epistle to Euagrius was driuen to choose one to be Bishop emong them in Alexandria that was S. Markes see to auoide Schismes that would haue rent and torne the Churche asundre and to keepe Vnitie euen so S. Cyprian sawe that emong the multitude of Bishoppes the case being like to auoide Schismes and to keepe vnitie Hiero. aduersus louinianum lib. 1. it was necessarie one Bishop to be placed head ouer al. The which thing S. Hierome saith Christ did when he ordeined Peter Head of the Apostles to take awaie occasion of Schisme As touching the place of S. Basil alleged for the gouernement by a multitude of Pastours if M. Iewel meane Basil ad Neocaesarienses that S. Basil thought the multitude of Pastours should rule without hauing of one Head he is farre deceiued and yet that must he meane otherwise that place maketh nothing for him But that vntrue meaning of his needeth no other wise to be controlled then by S. Basil him selfe writing thus to S. Athanasius Basiliusin epistol ad Athanasium pag. 549. In Graeco codic Frobeâ Visum est vtile scribere ad Episcopum Romanum vt consideret res nostras iudicij sui decretum interponat vt quoniam de communi Conciliari Decreto aliquos inde huc emandari difficile est ipse sua authoritate negotium componat c. It hath seemed good vnto vs to write vnto the Bishop of Rome that he wil consider of our cases or * ãâã ãâã ãâã ãâã ãâã visite vs for so the Greke maie be translated and to determine the matter by his senteÌce that for as much as it is hard for any to be sent hither from thence by authoritie of a common and Synodical Decree ãâã ãâã ãâã ãâã ãâã he take the matter into his owne hande and by his authoritie strike the stroke Why should S. Basil being a Greeke of the East Churche thinke it conuenient to write to the Bishop of Rome being in the Weast to consider of or to visite them of the East for so to the Greeke ãâã ãâã ãâã ãâã ãâã signifieth their state and to sende foorth a Decree of his iudgement and to geue sentence onlesse he agnised the prerogatiue of the Bishop of Rome whiche your felowes denie Verely by this place it appeareth euidently of what iudgemeÌt S. Basil was touching the Bishop of Rome his Supreme Authoritie in rule The more ye stirre this matter the more it turneth stil to your owne shame Iewel Pag. 115. The vvhole body of Christendome vvas diuided into foure Patriarkeshippes vvhereof the first vvas Rome Harding Search out M. Iewel The .36 Chapt. by whome was the whole Body of Christendome diuided into foure Patriarkshippes whereof the first and chiefe was Rome and why Rome was the first and not rather the second or third thereby shal you perceiue how your selfe vnwares are taken in your owne snare In Praefat. Nicen. Concil In the Preface of the Nicene Councel we read that the Churche of Rome was preferred before al other not
by decrees of any Synode but by the voice of our Sauiour Christe in his Gospel when he said to Peter Tu es Petrus thou art Peter c. Math. 16. Iewel pag. 115. And eche of them vvas limited and bounded vvithin it selfe Alexandria to haue the ouersight ouer Egipt and Pentapolis Antioche ouer Syria Hierusalem ouer Ievvrie Rome ouer Italie and other Churches of the vveast Harding If none els had Iurisdiction ouer Italie and other Churches of the Weast then is the Bishop of Rome your lawful Patriarke that dwel in England otherwise it wil fal out that England shal be no parte of the whole Body of Christendome if it be vnder the rule of no Patriarke If he be your Patriarke as he is by your owne confession why do not ye obey him Iewel Pag. 115. Copus dia. 1. 166. And herein vve haue the exposition of Theodorus Balsamon that liued fiue hundred yeres agoe and vvas Patriarke of Antioche and as some of M. Hardinges frendes haue thought a man of great learning Yet for as much as M. Harding here vtterly refuseth him not onely as a Schismaâtique but also as a man voide of learning and reason c. Harding That he swarued from learning and reason in the exposition of the .6 Canon of the Nicene Councel is my saying not that he was voide of learning and reason absolutely as you vntruely reporte to make some apparent contradiction betwixte me and M. Cope A man maie for the loue he beareth to his owne false opinion or schisme expounde a Canon contrarie to his owne learning as M. Iewel doth many times and yet in other respectes be a right wel learned man The Apologie Cap. 3. Diuis 7. The Bisshop of Rome except he do his duetie as he ought c. vve saie that he ought not of right once to be called a Bishop or so much as an Elder For a Bisshop as saith S. Augustine is a name of labour and not of honour Harding The Pope or any other Bisshop is Bisshop though he be negligent in doing his duetie The .37 Chapt. I said ynough to this in my Confutation whereof the chiefe pith M. Iewel in the Defence hath slyly least out that it might not in his owne booke appeare to the Reader howe fully the Apologie is in that place confuted Now I adde thereto this much more Can any man iustly blame the Pope that now is for the doing of his duetie Hath not he and other his Predecessours in our time assembled a general Councel and therein disclosed al your heresies with mature disputations examined confuted and condemned them Hath not he in so doing donne more good then M. Iewel if he should recant and become a true Catholique doo al the daies of his life though he were suffered to preache as many Sermons and doo otherwise as true Penance woulde require Yea suppose he had leaft at this vndonne neither had answered to his vocation in most duetiful wise were he therefore no Bishop at al As S. Augustine saith a Bisshop is a name of labour and not of honour So S. Hierom saith Hieron in epist ad EuagriuÌ that a Bishop is a name of honour and of dignitie Let M. Iewel make both these to agree together and graunt that a Bishop is both the name of labour and of honour Of labour bicause his chiefe office and merite standeth in the diligent and paineful doing of his duetie of honour bicause qui bene praesunt presbyteri duplici honore digni sunt 1. Tim. 5. maximè qui laborant in verbo doctrina Priestes that gouerne wel are worthy of double honour specially such as take paines in the worde and teaching But put the case the Pope doth not his duetie hath he lost by and by the order of Priestehood or Bishoply order M. Iewel saith yea but S. Chrysostome saith no Chrysost Homil. 2. in cap. 1. epist 2. ad Timoth. in whom we finde these wordes Sacra ipsa Oblatio sine illam Petrus siue illam Paulus siue cuiusuis meriti Sacerdos eam offerat eadem est quam dedit Christus ipse Discipulis quámque Sacerdotes modo conficiunt Nihil habet ista quám illa minus The holy Oblation it selfe be it Peter or be it Paule or of what so euer merite the Prieste be that offereth it it is the selfe same that Christe did geue to his Disciples the selfe same that Priestes at these daies also do consecrate Thus S. Chrysostome If a Prieste of what so euer merite or deserte he be good or euil doo offer vp the selfe same oblation that Christ gaue to his Disciples as S. Chrysostom saith seing he hath ful power be he good be he naught to consecrate and to offer vp the selfe same oblation that Christ gaue to his Disciples how shal M. Iewel not graunt but that he remaineth a Priest stil be he neuer so negligent or otherwise vnworthy of that dignitie Likewise a Bishop be he neuer so vnmindeful and carelesse touching his duetie it is not his negligence or euil life that bereueth him of his bishoply Order and Degree For proufe hereof if there were no other testimonie to be alleged this of S. Chrysostome might suffice But S. Augustine disputing with the Donatistes August de Baptis coÌtra Donatist lib. 1. cap. 1. whose heresie was of neare cousinage vnto that M. Iewel here holdeth hath so plaine a place that neither he nor al his felowes shal euer be hable to auoide And this it is Sacramentum Baptismi est quod habet qui baptizat Et Sacramentum dandi Baptismi est quod habet qui ordinatur Sicut autem baptizatus si ab vnitate recesserit Sacramentum Baptismi non amittit sic etiam Ordinatus si ab vnitate recesserit Sacramentum dandi Baptismum non amittit Nulli enim Sacramento iniuria facienda est si discedit à malis vtrumque discedit Si permanet in malis vtrumque permanet Et paulò post Redeuntes qui priusquà m recidereÌt ordinati sunt non vtique rursus ordinantur sed aut administrant quod administrabant si hoc Ecclesiae vtilitas postulat aut si non admistrant Sacramentum Ordinationis sua tamen gerunt ideo eis manus inter Laicos non imponitur It is the Sacrament of Baptisme that he hath whiche is baptized And it is the Sacrament of ministring Baptisme whiche he hath that is in Orders But as the baptized personne if he should departe from the Vnitie of the Churche doth not lose the Sacrament of Baptisme euen so he that is in holy Orders if he departe from the vnitie of the Churche doth not lose the Sacrament of geuing Baptisme For to no Sacrament may we doo wrong If the Sacramentes doo departe from such as are il both the Sacramentes of Baptisme and holy Orders doo departe If it abyde in such as are il both the Sacrament of Baptisme and of holy Orders doo abyde
should chalenge that name vnto him These thinges are at large proued and set forth bothe by me in my Answer Ansvver to your Chalenge Artic. 4. fol. 90. b. Returne Artic. 4. and by M. Stapleton in his Returne of Vntruthes against you M. Iewel where you shal finde that S. Gregorie did exercise his iurisdiction ouer al the Bishops in the worlde in case they failed in any thing and tooke him selfe to haue cure and charge of them al not as a King and Tyrant but as a brother yea rather a seruant to al. Gregor Lib. 7. Epist 64. For he confesseth euery Bishop to be his equal so long as he sinneth not or as longe as his Church suffereth not some defecte And in that case he supplieth al negligences and al defectes and prouideth for al Churches in Asia in Europa and in Aphrica as his Epistles doo fully declare The whiche if I were disposed here ambitiously to blase as M. Iewelles custome is I might write out the effecte of twelue great bookes of S. Gregories epistles whiche doo fully proue these my sayinges But for so muche as that is already donne sufficiently let this one sentence serue for al. S. Gregorie saith of his owne Church of Rome The Apostolike See Head of al churches Gregor li. 11. epist 54. Apostolica Sedes omnium Ecclesiarum Caput est The Apostolike See is the Head of al Churches This being so let vs now consider that M. Iewel doth not only mislike with the name of Vniuersal Bishop as not becoÌming the Bishop of Constantinople because he was of lower degree then the Bishop of Rome nor only as vnseemely also for the Bishop of Rome bicause it conteineth a proude and ambitious brag and a meaning that may be taken in euil sense for which cause no Bishop of Rome euer vsed that name Defence pag. 118. but also he misliketh with me for saying that the name of Vniuersal Bishop in a right sense is no proude name in respect of him to whom it belongeth By a right sense I meane that sense which S. Gregorie allowed and that whiche the fourth general Councel allowed Yea farther M. Iewel saith that some Popes would haue had Ibidem and ambitiously laboured for the title of Vniuersal Bisshop and againe that the Councel of Carthage forbad the Pope of Rome to be called the Vniuersal Bisshop Al these thinges are false and fond as now it shal be proued Gregor li. 4. epist 32 ad Mauricium IteÌ eodeÌ lib. epist 36. ad Eulogium Anastasium Item codem lib. epist 38. ad Iohannem CoÌstantinop Gregor li. 4. epist 36 Tâe name of Vniuersal Bishop offered to Popâ Leo by the Councel of Chalcedon The name of Vniuersal 8. in vvhat sense agreable to the âope Firste S. Gregorie witnesseth that the fourthe Councel offered the name of Vniuersal Bishop to Pope Leo ⪠Therefore saie I there is a good meaning in that name whiche the See of Rome maie laufully vse For it is not to be thought that the fourth Vniuersal Councel assembled out of the whole worlde wherein were six hundred thirty and six Bishops would haue offered that name vnto the Pope whiche by no meanes could be verified of him S. Gregories wordes are these written to Eulogius and Anastasius the two patriarches of Alexandria and of Antioche Sicut veneranda vestra sanctitas nouit vni per sanctam Chalcedonensem synodum Pontifici sedis Apostolicae cui Deo disponente deseruio hoc Vniuersitatis nomen oblatum est As your Reuerend holines knoweth this name of Vniuersalitie or of Vniuersal Bishop was offered by the holy Councel of Chalcedon to the only Bishop of the Apostolike See wherein I serue by the disposition of God If then that name of Vniuersalitie was offered to the Pope and onely to him how can it be iustified that the said name may in no sense be agreeable vnto the Pope of Rome If it may be agreeable vnto the Pope in any sense it is in this bicause he is the chiefe of al Bishops who by office hath care of the whole Churche For the name of Vniuersal must needes haue respecte to the Whole Churche And in that only sense did the Fathers of that Councel of Chalcedon offer that name to the Pope bicause they knew that thing dignitie and office to be in the Pope for that he is S. Peters Successour whiche cause also is expressed in S. Gregorie Gregor lib 4. epist 32. Certè nomen Vniuersalis Episcopi pro beati Petri Apostolorum Principis honore per venerandam Chalcedonensem SynoduÌ Romano Pontifici oblatum est Soothly the name of Vniuersal Bishop was offered by the reuerend Councel of Chalcedon to the Bishop of Rome for the honour of S. Peter the Prince of the Apostles Marke M. Iewel he saith not that it was offered bicause Rome was the Emperial Citie That had ben a heathnish respecte but it was offered for the honour of S. Peter If it may then be vsed in a good sense only of that Bishop who is the Successour of S. Peter M. Iewel hath vniustly reproued me That no Pope vsed the title of Vniuersal Bishop Gregor li. 4. epis 32 Now to the second point that no Pope vsed the same title So saith S. Gregorie in the same place Nullus corum vnquam hoc singularitatis vocabulum assumpsit nec vti consensit ne dum priuatum aliquid daretur vni honore debito Sacerdotes priuarentur vniuersi None of the Bishops of Rome hath taken this name of Singularitie vpon him nor did consent to vse it lest whiles some peculiar thing should be geuen to one al Priestes or Bishops together should be depriued of their due honour This modestie was then in Popes for six hundred yeres together But this man here saith Iewel Pag. 118. VVherfore then did their Successours that folovved aftervvard so ambitiously labour to geate the same Harding They laboured not for it nor vsed it any time afterward as their style in al ages til this day doth witnesse For the Bishoppes of Rome doth not write them selues Vniuersal Bishops The Popes stile Seruus seruoruÌ Dei but eche one Seruum Seruorum Dei the Seruant of Goddes Seruantes And that style was of purpose taken and reteined of them to checke thereby the pride of the Bishop of Constantinople who neuer leaft his proude name of Vniuersal til the Turcke was sent ouer him to chasten bothe him for his Shisme and al that defended or obeied him in despite of the Bishop of Rome And that you bring out of Platina proueth not that any Pope euer called him selfe Vniuersal Bishop but when the Bishops of Rome sawe that the Bishops of Constantinople would needes by force keepe and vse that arrogant name Bonifacius 3. then Bonifacius the third intending to stay that together with that name the right of the See Apostolike should not be lost and passe away to the See of Constantinople then I
saie Bonifacius obteined verely not that the See of Rome should be made Vniuersal or be made Head of al Churches for so it was euer but that it might be so taken and called of al men lest the Grecians should thinke that the chiefe Pastour of Gods sheepe sate in Constantinople Whereof it would folow that if the chiefe Postour once taught Heresie as now the Bishop of Constantinople doth concerning the proceding of the holy Ghost then the whole Church should perish sith al the flocke dependeth vpon the chiefe shepeheard Now M. Iewel as he is woont to doo hath most guilefully endeuoured to persuade the Reader that the Popes cal them them selues Vniuersal Bishoppes and bringeth Platina forth in suche sorte that he wil not let him speake his whole minde His wordes are these Platina in vita Bonifacij 3. Bonifacius tertius à Phoca Imperatore obtinuit magna tamen contentione vt sedes beati Petri Apostoli quae caput est omnium Ecclesiarum ita diceretur haberetur ab omnibus quem quidem locum Ecclesia Constantinopolitana sibi vendicare conabatur fauentibus interdum malis Principibus affirmantibúsque eò loci primam sedem esse debere vbi Imperij Caput esset Affirmabant Romani Pontifices vrbem Romam vnde Constantinpolis Colonia deducta est Caput Imperij meritò habendam esse cùm etiam Graeci ipsi literis suis principem suum ãâã ãâã ãâã ãâã ãâã id est Romanorum Imperatorem vocent ipsique Constantinopolitani etiam aetate nostra ãâã ãâã ãâã ãâã ãâã non Graeci vocentur Omitto quòd Petrus Apostolorum Princepâ Successoribus suis Pontificibus Romanis regni coelorum claues dederit potestatémque à Deo sibi concessam reliquerit non Constantinopoli sed Romae Illud tamen dico multos Principes maximè verò Constantinum comparandae Synodi ac dissoluendae confutandi vel confirmandi ea quae in Synodis decreta erant Romanae sedi tantummodo concessisse Meritò igitur sedes Romana caeteris antefertur cuius integritate constantia cunctae haereses confutatae sunt explosae Boniface the third obteined of Phocas the Emperour although not without great difficultie that the See of the blessed Apostle Peter whiche is the Head of al Churches should both so be called and also taken of al men the which place or preferment the Churche of Constantinople went about to chalenge wicked princes sometimes helping foreward the matter affirming that the chiefe See ought to be in that place where the Head of the Empire was The bishops of Rome auouched that the citie of Rome was for good cause to be taken for the Head of the Empire as from whence the citie of Constantinople had benne translated Whereas also the Grecians them selues cal their Prince the Emperour of the Romains and they of Constantinople euen in our daies are called Romaines and not Grecians I let passe how Peter the prince of the Apostles gaue vnto his Successours the Bishops of Rome the Keies of the Kingdom of Heauen and leafte the power that was geuen him of God not to Constantinople but to Rome Onely this I saie that many Princes but specially ConstaÌtine graunted to the See of Rome only power and authoritie to gather and dissolue Councels to reiecte and allow those things that were decreed in Synodes Therefore the See of Rome is worthily preferred before the rest as by whose integritie and constancie al Heresies haue ben confuted and quite put awaie This was the Platina M. Iewel whom you alleged and durst not let him to tel out his tale But he saith not that the Popes laboured to be called Vniuersal Bishops but onely to staie the Grecians from a false and erroneous opinion and to kepe them in the vnitie of the Romaine Churche from whence that vsurped name did by litle and litle withdraw them Thus haue we seene two errours of yours the one Three errours of M. Ievv touching this point of vniuersal Bishop whereas you reproue me for saying that the name of Vniuersal taken in a right sense is no prowd name in respect of the Bishop of Rome the other bicause you impute to the Bishops of Rome that they laboured for that ambitious name The third errour foloweth Pag. 118. which is worse then the other two For you saie these be the wordes of the CouÌcel of Carthage as Gratian allegeth them Dist 99. Prima Vniuersalis Episcopus nec ipse Romanus Pontifex appelletur The Bishop of Rome him selfe may not be called the vniuersal Bishop And this thing you prosecute Pag. 121. 122. and repeate againe and againe But you belie the Councel and Gratian and the Glose too al at once And yet you are so highly auaunced in your owne conceite that ye seeme to make a glorious triumphe for it Thus you saie Iewel Pag. 121. Novv M. Harding compare our vvordes and the Councelles vvordes together VVe saie none othervvise but as the Councel saith The Bishop of Rome himselfe ought not to be called the Vniuersal Bishop Herein vve do neither adde nor minish but reporte the vvordes plainely as vve finde them If you had lookte better on your booke and vvould haue tried this mater as you saie by your learning ye might vvel haue reserued these vnciuil reproches of falshed to your selfe and haue spared your crying of shame vpon this defender Harding I neuer cried so ofte shame vpon the Defender as he deserued and that he is a shamelesse man it shal now be here as cleerly tried as euer it was before I laie three maine Lies to your charge in this mater Three main lyes laid to M. Ievvels charge Pag. 118. Pag. 121. Let the worlde vnderstande how wel ye are hable to discharge them One for that you say the CouÌcel of Carthage forbiddeth the Pope to be called Vniuersal Bishop An other for that you saie that Gratian saith so The third for that you saie that so muche is noted in the Glose First the Councel of Carthage is extant bothe in Greke and in Latin but those wordes be founde in neither of bothe Copies In Greeke the Decree is thus vttered ãâã ãâã ãâã ãâã ãâã In whiche wordes there is no mention made of the Vniuersal Bishop Now the Latin wordes are these in the first booke of the Councels Carthag Conc. 3. c. 26. Vt primae sedis Episcopus non appelletur Princeps Sacerdotum aut summus Sacerdos aut aliquid huiusmodi sed tantùm primae sedis Episcopus It is by vs decreed that the Bishop of a first See be not called the Prince of Priestes or the highest Priest M. Iev falsifieth the CouÌcel of Carthage In Nomocanon or any the like but onely the Bishop of a first See Where also no mention is made of the Vniuersal Bishop Balsamon also making a Comment vpon the same Canon yet speaketh no worde of the Vniuersal Bishop We see then plainely that M. Iewel hath falsified the said Canon by
and the Popes to be his successours He hath shewed also how the other Apostles were equal with Peter and how in other respectes they had lesse power for ordinarie continuance in their successours then Peter had But if I were of M. Iewels boasting humour I should now dissemble al this and write it in here a fresh as though nothing had benne said thereof before But I trowe wise men espie that smoky pride in him wel ynough I wisse lesse bookes might haue serued him for any good stuffe that is to be founde in them The fourth Booke conteineth a ful refutation of al that M. Iewel hath laid together in his pretensed Defence touching the Succession of Bishops in the Churche from the Apostles time vnto this present age Item a proufe of the necessitie of Confession WRITING the Confutation of the Apologie I had occasion to speake of the Succession of Bishoppes Thereto M. Iewel in his pretensed Defence hath replied at great length Wherein bicause he may perhaps to the vnlearned seme to haue some colour of aduantage against vs the matter being of good weight I iudge it not vnprofitable to bestow some labour and here to coÌfute his whole Defence touching that point whereby I doubte not it shal appeare how litle credite he deserueth if his sayinges be throughly examined where he blazeth forth most shew of learning That it maie appeare how directly he answereth the pointes of this Controuersie and of what pith his owne sayinges and how muche to the purpose his testimonies be and how truly alleged and that al be made the more plaine and cleere I wil reherse first the place of the Apologie that gaue me occasion to treat of Succession then the wordes of my Confutation against whiche M. Iewel bendeth the force of his Defence After this I wil laie forth his whole Defence sentence by sentence worde by worde as I finde it in his booke and so briefly as I can refel the same I am driuen to reherse that discourse of my Confutation againe bicause a great parte of the Defence depending thereof and being directed against the same onlesse it were againe by rehersal commended to the readers view and memorie our whole disputation would be obscure and vncertaine And this haue I donne also the rather to thintent the reader might haue that parte of my Confutation intier and whole whiche M. Iewel hath caused to be set forth in his booke pared hewed dismembred and altogether disgraced The Apologie parte 2. Cap. 5. Diuis 1. in the Defence Pag. 125. Furthermore vve saie that the miâister ought laufully duely and orderly to be preferred to that office of the Church of God and that no man hath povver to vvrest him selfe into the holy Ministerie at his ovvne pleasure VVherefore these persons do vs the greater vvrong vvhiche haue nothing so common in their mouthes as that vve do nothing orderly and comely but al thinges troublesomly and vvithout order and that vve allovv euery man to be a priest to be a teacher and to be an interpretour of the scriptures Confutation fol. 56. a. Al from starre to starre leafte out by M. Ievvel Saing and doing are two thinges Ye saye wel in outward appearance Would God your doing were accordingly Albeit the manner of your saying had ben more coÌmendable if in so weighty a point you had spokeÌ more particularly and distinctly not so generally and confusely * Ye saye that the minister ought laufully to be called for so hath your Latine and duely and orderly to be preferred to that office of the Churche of God Why do ye not so why is not this obserued among you Gospellers What so euer ye meane by your Minister and by that office this are we assured of that in this your new Church Bishops Priestes Deacons Subdeacons or any other inferiour Orders ye haue none No holy orders among the gospellers Leââ out by M. Ievvel In saying thus we speake not of our Apostates that be fledde from vs vnto your congregations Who as they remaine in the order which they receiued in the catholike Church so being diuided and cut of from the Church and excommunicate laufully they may not minister the sacramentes * For where as after the doctrine of your newe Gospel like the foreronners of Antichrist ye haue abandoned thexternal Sacrifice and priesthod of the newe Testament and haue not in your secte consecrated Bishops and therefore being without Priestes made with lawfull laying on of handes as Scripture requireth al holy Orders being geuen by Bishops only how can ye saie that any among you can laufully minister or that ye haue any lauful Ministers at al This then being so let me haue leaue to oppose one of these Defenders consciences And that for the better vnderstanding I may directe my wordes to a certaine person let him be the author of this Apologie or bicause his name to me is vnknowen let him be M. Iewel for with him gladly would I reason in this point the rather for acquaintaince and for that he beareth the name of a Bishop in that Churche where my selfe had a rome How saye you Syr minister Bishop ought the Minister to be laufully called ought he duely and orderly to be preferred to that office or as the Latine here hath promoted or put in authoritie ouer the Church in the Apologie this Defender saith yea Leaft out by M. Ievvel Then answer me directely How proue you your selfe laufully called to the roume you take vpon you to occupie First touching the ordinary Succession of Bishops from which as you knowe S. Iraeneus Tertullian Optatus and S. Augustine bring argument and testimonie of right and true religion do you allow the same with those fathers or no If not then dissent you from the learned and most vncorrupte antiquitie which is not reasonable neither then are you to be heard If yea then how can you recken vs vp your succession by which you may referre your imposition of handes and consecration to some of the Apostles or of their scholers as the foresaid fathers did to repel the nouelties of heresies and defende their continual possession of the Churche Which if ye go about how can ye but to the great hinderance of your cause bewraye your weake holde For whereas succession of doctrine must be ioyned with the succession of persons as Caluine in his institutions affirmeth and Beza auouched at the assemblie of Poyssi in Fraunce and we also graunt Succession of doctrine ioyned vvith succession of persons how many Bishoppes can you recken whom in the Churche of Sarisburie you haue succeded as wel in doctrine as in outward sitting in that chayre How many can you tel vs of that being your Predecessours in order before you were of your opinion and taught the faithful people of that Dioces the doctrine that you teache Dyd Bishop Capon teach your doctrine did Shaxton did Campegius did Bishop Audley Briefly did euer any Bishop of that See
before you teache your doctrine It is most certaine they did not B. Shaxton and B. Capon repented Leaft out by M. Ievvel How so euer those two first named only in some part of their life taught amisse how afterward they repeÌted abhorred your heresies and dyed catholikes it is wel knowen Now besides these whom elles can you name M. Iuel can shew no laufull successioÌ in the bishoprike of Salisbury If you can not shewe your bishoply Petigree if you can proue no Succession then whereby holde you Wil you shew vs the letters patentes of the prince Wel may they stand you in some stede before men before God who shal cal you to accompte for presuming to take the highest office in his Churche not duely called thereto they shal serue you to no purpose I cast out by M. Ievvel Here if you alleage an interruption of this Succession of doctrine as it hath ben alleaged by some of your side then must you tel vs when and where the same beganne which you can neuer do In prascis ptionibus aduersus haereticos These be TertulliaÌs vvordes You know what Tertullian saith of suche as ye be Edant origines ecclesiarum suarum c. We saye likewise to you M. Iewel and that we say to you we saye to eche one of your companions Tel vs the original and first spring of your Church Shewe vs the register of your Bishops continually succeding one another from the beginning so as that first Bishop haue some one of the Apostles or of the Apostolike men for his author and predecessour For by this waye the Apostolike churches shewe what reputation they be of As the Church of Smyrna telleth vs of Polycarpe by Iohn the Apostle placed there The Church of the Romaines telleth vs of Clement ordeined by Peter S. Augustine hauing reckened vp in order the Bisshops of Rome to Anastasius successor to Siricius who was the eight and thirteth after Peter saieth that in al that nuÌber and rolle of Bishops there is not found one that was a Donatiste Epist 165. and thereof he concludeth Ergo the Donatistes be not catholikes So after that we haue reckened al the Bishops of Sarisburie from Bishop Capon vpward we shal come at length in respect of doctrine and orders to S. Augustin the Apostle of the English who was made bishop by S. Gregorie and from S. Gregorie vpward to S. Peter And in al that rewe of Bishops we shal finde neuer a one that beleeueth as M. Iewel beleeueth ergo your Zuinglian and CaluiniaÌ beleefe M. Iewel and of the rest of your felowes is not catholike Leaft out by M. Ievvel But what speake we of succession to them who haue no orderly succession as no secte of heretikes euer had Hard queââionâ proponed to M. Iuel Therefore to go from your Succession which ye can not proue and to come to your Vocation how say you Sir you beare your selfe as though you were Bishop of Sarisbury But how can you proue your Vocation By what auctoritie vsurpe you the administration of Doctrine and Sacramentes What can you alleage for the right and proufe of your Ministerie Who hath called you Who hath layd handes on you By what example hath he done it How and by whom are you consecrated Who hath sent you Who hath committed to you the office you take vpon you Be you a Priest or be you not If you be not how dare you vsurp the name and office of a bishop If you be tel vs who gaue you Orders The institution of a Priest was neuer yet but in the power of a Bishop Bishops haue alwayes after the Apostles tyme according to the Ecclesiastical Canons ben consecrated by three other Bishops with the consent of the Metropolitane and confirmation of the B. of Rome Leaft out by M. Ievvel Thus Vnitie hath hitherto ben kept thus Schismes haue ben stayd And this S. Cyprian calleth legitimam ordinationem For lacke of which he denyed Nouatian to be a bishop or to haue any autoritie or power in the Church Hereto neither you nor your felowes who haue vnlaufully inuaded the administration of the Sacramentes can make any iust and right answer I am sure Athanas in Apologia 2. What do not you remember what iudgement Athanasius and the Bishops of Egypte Thebais Lybia and Pentapoli were of concerning Ischyras the Arian And why may not al good Catholique men iudge the like of you Ischyras and M Iuel compared together Macarius a Priest of Athanasius as it was layd to his charge by his accusers pulled Ischyras from the aulter as he was at Masse ouerthrewe the holy table brake the chalice The matter brought to iudgement Athanasius and those bishoppes both denied the fact and also though it were graunted yet defended the same as wel done because Ischyras was not a lauful minister of the Church And why so Because he was not lawfully made Priest nor with churchly laying on of handes consecrated Leaft out by M. Ievvel Colluthus HuÌc presbyteri Diaconi Mareotici vocant noÌ verum sed imaginarium episcopum Epist. ad Curiosum Phylagrium Apolog. 2. apud AthanasiuÌ For proufe thereof they alleaged that neither he was of the number of those whom Alexander bishop of Alexandria before Athanasius receiued into the Church made Priestes by Meletius the heretique neither that he was by the sayd Alexander created Then how is Ischyras a priest say they or of whom hath he receiued his orders Hath he receiued them of Colluthus For this shift onely remaineth Colluthus was an Arian who bare him selfe for a bishop and gaue Orders being but a priest Now Colluthus say they in their reply could not make him a priest for that he died in degree of priesthod himselfe and neuer was consecrated bishop and that al imposition of handes or geuing of orders was compted of no force and that al they whom he had consecrated were brought downe againe to the order of the laitie and vnder the name and in order of lay men receiued the coÌmunion Hereof they conclude that Ischyras could be no priest And therefore it was denied that there was the mysterie of the body and bloude of our Lorde VVhat may be iudged of the nevv communion By which example besides other points we are taught what to iudge of your pretensed Communion Againe what say you to Epiphanius who writeth against one Zacchaeus of his tyme for that being but a laye man with wicked presumption tooke vpon him to handle the holy mysteries and rashly to do the office of a Priest CoÌtra haereses lib. 2 ãâã ãâã ãâã ãâã ãâã Least out by M. Ievvel Likewise where he findeth great fault with two other of which the one dwelt at a monasterie in the wildernes of Egypt the other at Sinaeum for that they feared not to execute the thinges that belong to Bishops not hauing receiued the imposition of handes The doiÌg
of a bishops office by one that is not a bishop that perteineth to the consecration of a Bishop And wil you vnderstand what Epiphanius iudged of that wicked disorder He acknowledgeth it to be the part of men that of a certaine presumption of minds violently and besides all truth play the rash and dissolute wantons VVhat Epiphanius iudgeth of it For so the Greeke signifieth ãâã ãâã ãâã ãâã ãâã Thus they be neither Priestes nor Deacons which be not consecrated laufully according to the order vsed in the Church that is to wit by bishops laufully consecrated but either by the people or the lay magistrate as it is in some places where this doctrine is professed or by monkes and friers Apostates or by excommunicate priestes hauing no bishoply power In Dialogo contra Luciferia nos Hereof S. Hierome saith notably Hilarius cùm Diaconus de Ecclesia recesserit c. Hilary forasmuch as he weÌt from the Church being a Deacon and is only as he thinketh the multitude of the world can neither consecrate the Sacrament of the aulter being without Bisshop and Priestes nor deliuer Baptisme without the Eucharist And where as now the man is dead with the man also the Sect is ended because being a Deacon he could not consecrate any clercke that should remaine after him And Church is there none which hath not a Priest SacerdoteÌ But letting go these fewe of litle regard that to them selues be both lay and Bisshops listen what is to be thought of the Church Thus S. Hierome there In whom leauing other thinges I note that if there be no Church where is no Priest where is your Church like to become after that our Apostates that now be fled froÌ vs to you shal be departed this life Leaft out by M. Ievvel By S. Hierome the English âhurch shal be no Churche at al. And yet being with you as they be your Church is already in such state as S. Hierome reporteth that is no Churche at al howe so euer ye set foorth your newe gospel vnder the name of the Church of England Bucer being once charged to geue accompt of his vocation had no other shifte but to acknowledge for defence of his ministerie that he had taken Orders of a bishop after the rite and maner of the Catholike Church Luthers aduise touching Muncers vocation Sleidan recordeth that Luther himselfe wrote to the senate of Mulhusen concerning Muncer the preacher of the Anabaptistes who stirred the common people of Germanie to rise against their nobilitie that the senate should do wel to demaund of Muncer who committed to him the office of teaching and who had called him thereto And if he would name God for his authour that then they should require him to proue his vocation by some euident signe or miracle If he could not do that then he aduised them to put him awaye For this is the wont of God said he when so euer he willeth the accustomed forme and ordinarie maner to be changed to declare his wil by some signe * Of vvhat maner is the vocation of our super intendetâ Therefore this being true it remaineth M. Iewel you tel vs whether your vocation be ordinarie or extraordinarie If it be ordinarie shewe vs the letters of your Orders At lest shewe vs that you haue receiued power to do the office you presume to exercise by due order of laying on of handes and consecration But order and consecration you haue not For who coulde geue that to you of al these newe ministers how so euer els you cal them whiche he hath not him selfe If it be extraordinarie as al that ye haue done hytherto is besides al good order shewe vs some signe or miracle If you faile in al these why ought not you to be put awaie * The Defenders haue nothing to say for defence of their vocatioÌ If you can shew no signe or miracle as your vertue promiseth vs none bring vs forth some example of your extraordinarie vocation out of the Stories of Christes Church that hath folowed the Apostles If you be destitute also thereof at lest shewe vs what prophete in the olde Testamente euer was heard extraordinarily without signe or miracle or testimonie of God * Leaft out by M. Ievvel Finally what can you answer to that Lib. 1. Epist 6. whiche may be obiected to you out of S. Cyprians epistle to Magnus touching Nouatian It was at those dayes a question whether Nouatian baptized and offered specially where as he vsed the forme manner and ceremonies of the Churche Cyprian denieth it Eusebius Ecclesiast Hist li. 6. cap. 43. in Graec. For he can not saith he be compted a Bisshop who setting at nought the Tradition of the Gospel and of the Apostles nemini succedens à seipso ordinatus est succeding no man is ordeined bisshoppe of him selfe For by no meanes may one haue or holde a Churche that is not ordeined in the Churche Leaft out by M. Ievvel M. Ievvel and the rest of his companions be no bishops but vsurpers of an vndue office and ministerie I leaue here to recite the rest of that Epistle perteining to this point and al against you for that it were to long Thus it is euident for as muche as you can neither prooue your doctrine by continual Succession of Priestes nor referre your Imposition of handes to any Apostle or Apostolike Bishoppe nor shewe your Vocation to be ordinarie for lacke of lauful ordination and consecration nor extraordinarie for lacke of Gods testimonie and approbation by signe or miracle or example of the olde or newe Testament that you are not laufully called to the administration of Doctrine and Sacramentes that you are not duely and orderly preferred to the Ministerie whiche you exercise that you go not being called that you runne not being sent Therefore we may iustly say that ye haue thrust your selfes into that Ministerie at your owne pleasure and lyst For though the Prince haue thus promoted you yet be ye presumers and thrusters in of your selues Wel landes and manours the Prince may geue you Priesthod and Bishophod the Prince can not geue you Ierem. 23. This being so we doo you no wrong as ye complaine in telling you and declaring to the world that touching the exercise of your Ministerie ye do nothing orderly or comely but al thinges troublesomly and without order Onlesse ye meane such order and comelines as theeues obserue among them selues in the distribution of their robberies Lastly if ye allowe not euery man yea and euery woman to be a Priest why driue ye not some of your felowes to recant that so haue preached why allow ye the bookes of your newe Euangelistes that so haue writen Leaft out by M. Ievvel And whether ye admitte al sortes of the common people to be your Ministers of the worde to teache the people and vnreuerently to handle the holy Scriptures or no our
proufe is nedelesse the thing is manifest * Harding Here treating of Succession as thou seest Reader I haue among other things brought forth TertulliaÌ demauÌding of the Heretikes the Original of their Churches Tertul. lib. de praescription and the Register of their Bishops succeding one an an other from the beginning til his tyme. Againe I haue alleged S. Augustine naming 38. Popes of Rome in order August Epist 165 and thereof coÌcluded that bicause neuer a one of them was a Donatist the Donatists were al Heretikes Whereupon I also concluded that seing among al the Popes from S. Peter til this daie none was of M. Iewels opinion he and his felowes the Zuinglians and Caluinistes must by the rule S. of Augustine be taken for Heretiques For the true Churche is where the true ordinarie and manifest Succession is from the Apostles til these our dayes This only I require of thee gentle reader that thou woldest vouchesafe to reade this matter through and not to iudge before al be heard For in deede following M. Iewelles confuse order of writing I could not dispose my thinges in such Methode and Order as the weight of the matter requireth Bicause the matter is of importance I intend to leaue out no parte of M. Iewelles woordes whereby he maie seeme to impugne the Catholique doctrine And by the treatie of this one poynte it will appeare what huge bookes we should write if we should directe a ful answer to euerie parte of his idle talke in the pretensed Defence conteined Thus then he beginneth Iewel Pag. 127. Here hath M. Harding taken some paines more then ordinarie He thought if he could by any coloure make the vvorld beleeue vve haue neither Bisshoppes nor Priestes nor Deacons this daie in the Church of England he might the more easily claime the vvhole right vnto himselfe And in deede if it vvere certaine that the religion and truth of God passeth euermore orderly by Succession and none othervvise then vvere Succession vvhereof he hath tolde vs so long a tale a verie good substantial Argument of the Truth Harding Irenaeus saith it is a certaine Rule to knowe the Truth by For hauing reckened twelue Popes who in order succeded after S. Peter to wit Linus Anacletus Clemens Euaristus Alexander Sixtus Telesphorus Hyginus Pius Aniceââ Soter and Eleutherius who then was the twelfth Bishop from the Apostles Irenaeus lib. 3. ca. 3. immediatly he saith thus Hac ordinatione successione ea quae est ab Apostolis in Ecclesia Traditio veritatis praeconiatio peruenit vsque ad nos Et est pleâissima haec âstensio vnim eandem viuificatricem fidem esse quae in Ecclesia ab Apostolis vsque nunc sit coÌseruata troditain veritate By this order and Succession the Tradition and preaching of the truth whiche is in the Churche from the Apostles time came euen to our daies And this is a most ful declaration that the faith whiche is kept in the Churche and deliuered in truth from the Apostles time euen til this present hower is the one selfe same faith which is the causer of life and of saluation He saith it is a most ful declaration of the true and liuely faith And you wil confesse I trow that where that faith is there is the true Churche of God Such a Succession of Bishoppes in diuers countries we haue and can shew it from the Apostles time til this daie As the rew and order of Popes in al Chronicles doth shew to the eie and witnesseth to the vnderstanding But such a Succession M. Iewel and his fellowes haue not therefore by his owne confession we haue a good substantial Argument of the Truth Iewel Pag. 127. But Christe saith In cathedra Moysi sederunt Scribae Pharisaei by order of succession the scribes Math. 22. and Pharisees sitte in Moyses chaier Harding Wel handled M. Iewel You bring these wordes as though Christe had spoken them in the reproche of Succession Whereas Christ in that place made an ArgumeÌt for Succession in this wise Super cathedram Moysi sederunt Scriba Pharisaei Math. 23. omnia ergo quaecunque dixerint vobis seruate facite Vpon the chaier of Moyses the Scribes and Pharisees haue sitten Therefore kepe ye and do ye what so euer they saie vnto you or commaund you to kepe Could you not see that Ergo M. Iewel whiche is to saie Therefore Could you not perceiue that Christ made a plaine argument why and why only the Scribes and Pharisees should be obeied The matter goeth as if in moe wordes it had ben thus said The Scribes and Pharisees be naughtie men their workes are not to be folowed they âie heauy and importable burdens laying them on mens shoulders Math. 23. but they themselues wil not so much as once mâââ them with their finger They do al their workes for a shew Thus Christ him selfe doth paint them forth al whiche notwithstanding for onely Successions sake bicause by order of Succession they sit in Moyses chaier which my father and I haue planted in respecte thereof doo ye and kepe what so euer they commaund you to doo and kepe Mark the vvord of keeping Marke that he bindeth the people to obeie the very Scribes for Successions sake and to obeye them in keeping and obseruing the former lawes and rites To keepe I saye Beware of that Bishop who not succeding but vsurping the Chaier of good men as M. Iewel doth hauing iustled him selfe into the Chaier of good S. Osmund and others mo in the Churche of Sarisburie doth yet commaund the people not to keepe thinges but to cast them away These nevv Bisshoppes vvil not the people to kepe their faith but to chaÌge their faith There is no Bishop of this newe Religion that commaundeth the people to keepe their olde faith and law but alwaies he biddeth them to change it But Christe bad the people to doo that whiche the Pharisees commaunded them to keepe and not to folow their deedes The Pharisees killed Christe but by keeping their lawes and Orders they should neuer haue come thereto If euer place of holy Scripture made for any truth in the Gospel this place which M. Iewel bringeth against Succession maketh for it and so for it that it can neuer be auoided What Doctor euer wrote vpon the holy Scriptures who might not now be brought for a witnesse of this my assertion S. Augustine saith that Christe made the people secure concerning euil Rulers Ne propter illos doctrinae salutaris Cathedra descreretur August Epist 166. in qua coguntur etiam mali bona dicere Neque enim suae sunt quae dicunt sed Dei qui in cathedra Vnitatis doctrinam posuit veritatis Lest for their sakes the chaier of holesom Doctrine should be forsaken in the whiche yea wicked men are forced to saie that whiche is good For the thinges whiche they saie are not their owne but Gods who in
the Chaier of Vnitie hath placed the doctrine of Veritie And immediatly S. Augustine bringeth forth this texte of Christe whereupon we now dispute S. Chrysostom saith Chrysost in Matth. Hom. 74. Benefite graunted vnto Succession Iohannes Sarisburiensis in Polycratico de CurialiuÌ nugis li. 6 cap. 24. Platina in Vitis Pontificum whereas Christ could not make the Scribes and Pharisees worthy of faith for their manners he doth it à sede Moysi doctrina for that they sate in the seate of Moyses and taught his doctrine So that albeit Scribes and Pharisees did sit in S. Peters chaier at Rome as M. Iewel affirmeth one Ihon of Sarisburie to saie who in deede saith it not of him selfe but in familiar talke reported vnto Adrianus quartus the Pope what was bruted abroad by the common people yet for their Chaier and Successions sake they must be obeied For in the Chaier of Vnitie God hath put the doctrine of Veritie and in that Chaier euil menne haue benne constrained to saie the Truth as I could shew at large by the example of Pope Vigilius who a thowsand yeres past before he came to be Pope promised the Emperesse to confirme the Patriarke of Constantinople being an Heretique but being once in the Chaier of Peter he chose rather through Gods grace to suffer death then that he would so defile the See Apostolike as by open bishoply facte to establish an heretike in a bishoply seate Iewel pag. 127. Annas and Caiphas touching Succession vvere as vvel Bishops as Aaron and Eleazar Harding Not fully so wel bicause perhaps they came to it by Simonie and yet bicause they were Bishops and sate in that Chaier God honoured them I wisse not for any vertue of theirs but only for theire Chaiers sake The honour which God gaue them was the gift of Prophecie as it appeareth by that which he gaue euidently to Caiphas who was the Bishop of that yere August tract in Iohan. 11. Which thing S. Iohn witnesseth in these wordes Vnus ex Pontificibus Caiphas nomine cùm esset Pontifex anni illius prophetauit quia Iesus moriturus erat pro gente One of the chief Priestes Caiphas by name whereas he was Bishop of that yere prophecied that Iesus should die for the people Vpon which place S. Chrysostom saith Chrysost In Iohan. homil 64 Vides quanta sit pontificalis potestatis virtus Cum enim pontifex esset licet indignus prophetauit nescius tamen quid diceret ostantùm Gratia non autem foelestum cor attigit Doest thou see how great the vertue of bishopply power is For whereas he was a Bishop albeit vnworthy he prophecied yet not knowing what he said And the Grace touched his mouth only but not his wicked hart And afterward againe Quid signat ⪠quum esset pontifex anni illius What meane thesâ wordes whereas he was Bishoppe of that yere Among other this custom was corrupted For now the hye priesthood was not during life but made a yerely dignitie and was geuen yere by yere from the time that the chieftie was to be solde for monie Veruntamen etiam sic aderat spiritus Yet that notwithstanding the holie Ghost or gift of God was yet present Postquà m autem in Christum manus extenderunt tunc eos dereliquit abijt ad Apostolos But after they extended their handes vpon Christe then the holy Ghost forsooke them and went from them to the Apostles S. Augustine likewise writeth thus August in IohanneÌ tract 49. Hîc docemur etiaÌ homines malos prophetiae spiritu futura praedicere quod tamen Euangelista diuino tribuit sacramento quia Pontifex fuit id est summus sacerdos Here we are taught that euen euil men foretel thinges to comme by the spirite of prophecie the which thing yet the Euangelist ascribeth to the diuine Sacrament bicause he was the Bisshop that is to saie the high Priest If then Caiphas being one of the vilest menne that euer was and committing the most horrible sinne that can be deuised in murdering Christ yet for his successions sake had the gift of prophecie shal we now geue eare to M. Iewels itching humour wherein he so reioyseth to recken vp the faultes of the Popes of Rome Be it some of them were proude and some coniurers The Popes teach truth not vvithstaÌding their euil life or neuer se great sinners besides yet so long as they sit in Peters chaier which doubtlesse hath no lesse priuilege theÌ Moyses chaier had we saie they haue the holy ghost to this effect that they keeping them selues in the faith of their Predecessours shal not be suffered to teach vs false doctrine out of the Chaier of Vnitie whiche Chaier of Vnitie Optatus more then eleuen hundred yeres past affirmed Peters Chaier to be Optat. lib. 2. contra Parmen and reckened vp the Bishops thereof in order til his owne time Therefore as from Moyses time til Christes Comming God of his mercie prouided that a Bishop and high Prieste with other Priestes and Leuites about him should not faile in Moyses Chaier whom al men vnder paine of death as it is said in the booke of Deuteronomie Deut. 17. were bounde to heare and obeye so muche more in the time of Grace God hath prouided that in the Chaier of S. Peter to whom louing Christe more then the other Apostles Iohan. 21. he consequently gaue Authoritie to feede his sheepe in suche superioritie aboue the other Apostles as he loued aboue them muche more I saie now God hath prouided that there shal not lacke til Christes second comming a Bishop or high Prieste in Peters Chaier with other Bisshops and Priestes not onely about him in that one Citie of Rome but also ioyned with him in the same faith and doctrine in manie Countries and Nations together whose final sentence in matters of faith and of good manners who so euer heareth and obeieth heareth and obeieth Christe but who so euer despiseth the same he despiseth Christe him selfe Now I saie to you M. Iewel what Bishop had your faith with preachers Ministers or Deacons about him from age to age who mighte wittnesse in al generations the Doctrine of Christe and the ordinarie Succession of the Churche Iewel Pag. 127. Of Succession S. Paule saith to the faithful at Ephesus I know that after my departure hence rauening wolues shal enter Act. 20. and succede me And out of your selues there shal by succession spring vp men speaking peruersly Harding I thought so you haue a succession to but it is of rauening Wolues They are your Predecessours and yee are their Successours For this saying M. Ievvel falsifieth the Scripture as you haue handled it is yours and noââ Paules He saith not that rauening Wolues should succeede him as your blasphemous penne hath vttered but he saith onely that after his departure rauening Wolues shal enter in Scriptures falsified by M. Ievvel But he addeth not that they
Pope him selfe vvil say as it is before alleged Dist 40. Non nos If the Pope vvant good thinges gotten by his ovvne merites the good thinges vvhich he hath by Succession of S. Peter his predecessour are sufficient Harding They are sufficient for him to doo his ministerial office towards other and so to make him holy by office but not sufficient to make him holy in life The ministerie of an euil man is auaileable to the effecte of sacrameÌtes And the place doth euidently shewe that onely to be the Popes meaning And I suppose your selfe M. Iewel doo not denye but that an euil man may doo the office of a good Predecessour as wel to the peoples saluation in ministring Sacramentes as a man being neuer so good Why then skoffe you at the Pope for this saying What gredinesse of gainesaying is this to control where no fault is Iewel Pag. 127. The Glose thereupon saith Petrus fecit Papas haeredes bonitatis suae Peter made the Popes Heieres of his goodnes by Succession Harding M Ievvel falsifieth the Glose In Glosa DistiÌct 40. Non nos It is not so but thus Petrus ad hoc transmisit dotem meritorum cum haereditate innoceÌtiae ad posteros vt essent haeredes bonitatis suae Peter made ouer the dowrie of his merites with the inheritance of his innocencie vnto his Aftercommers to the ende they might be the heires of his goodnesse There is oddes betwene these sayinges Peter would haue them to be heires of his goodnesse and Peter made them heires of his goodnesse The first he might doo the second he was not hable to doo For goodnesse commeth onely of God Iewel Pag. 128. Distinct 19 Sic omnes in Glosa Againe the glose saith Papa sanctitatem recipit à Cathedra The Pope receiueth holinesse by succession of his Chaier Harding He receiueth holinesse of dignitie degree and office but not of life For that is the very meaning of the lawe which saith that al the holy Decrees of the See Apostolike are so to be taken as if they were strenghthened with the diuine voice of S. Peter hem selfe Marke he speaketh of Decrees but not of good workes And I trow M. Iewel him selfe doth not denye but that Baptisme ministred or the Worde of God preached by Iudas was as good as that which was done by Peter Why then scoffeth he for hitherto he doth none other but onely to playe his parte Iewel Pag. 128. Iohan. 8. Iohan. 9. Such affiance sometyme had the Scribes and Pharisees in their succession Therefore they said vve are the children of AbrahaÌ Vnto vs hath God made his promises art thou greater then our father Abraham Harding If the Iewes vsed these wordes in such sense that how so euer they liued they should be saued as being the children of Abraham it was a naughty sense But if they had vsed the same wordes against the schismatical places of praier either of Ieroboam or of the mount Garizim or of Onias temple in Egipte they had vsed them right wel For as Christe said Salus ex Iudaeis est Iohan. 4. Saluation is of the Iewes and not from the Samaritans or any other Schismatikes And so concerning successioÌ of dignitie and not of life they might wel say vnto vs God hath made his promises For so in deede he had but yet with such condition if they dishonoured not God 1. Reg. 1.2 and despised not Christe their Sauiour For in doing so al the promises made to them were at an ende bicause God would seeke a newe people to him selfe Deuter. 32 in case they woulde forsake him and seeke to them selues a newe God But now the Scribes and Pharisees vsed not these woordes against Schismatikes but against Christe him selfe whom bothe the olde Prophecies and his owne marueilous workes witnessed to be the true Messias Iohan. 5. And yet Christe came euery yere to the Temple and kepte al the Lawe and honoured the Scribes and Pharisees for that they sate in Moyses Chaier so that there was now no cause why they should talke of their Succession and of Gods promises against him who denied none of them bothe but mainteined them bothe For S. Paule said euen after Christes death vnto the Iewes Actor 13. To you we ought first to preache the woorde of God But bicause ye refuse it and iudge your selues vnworthy of euerlasting life beholde we are turned vnto the Gentiles For so our Lorde commaunded vs. The Iewes then abused them selues against Christ in pretending Succession and promises where obedience and faith should haue ben vsed Euen so if the Pope or any other Bishop now at the second comming of Christ would make claime to heauen by his Succession of S. Peter or S. Iames he should but deceiue him selfe But in the meane time any catholike Bishop may lawfully vse the argument of Succession against heretikes and schismatikes who runne out from the true Succession of Bishops 3. Reg. 12. as Ieroboam did from the high Priestes of Moyses It skilleth much M. Iewel how euery place of scripture be applied For that which serueth very wel against Heretikes wil not serue at al against Christe Iewel Ioan. â The Pharisees said As for Christ vvee knovv not from vvhence he came or vvhat he can shevv for his Succession Harding Albeit the Pharisees would not see or heare what predecessours Christe was hable to shew for him selfe yet God hath so notably commended the matter of Succession in Christes owne person according to his manhode that I marueil you would once bringe forth any example thereof seing it maketh so euidently against you Christ verely to geue example to al the world how much they ought to esteme the order and Succession as wel of Bishops in matters of Religion as of Kinges and Ciuile Gouernoures in politike matters prouided that his line and succession should be most notable euen from Adam til his owne Mothers time the blessed Virginne Marie as S. Matthew Matt. 1. Luk. 3. and S. Luke haue testified Neither could either the calamitie of the people of the Iewes or the sinnes of the howse of Dauid by any meanes hinder but that Christ would come lineally from Abraham and from Dauid which thing was written for our learning and instruction Rom. 15. to shew thereby that no sinnes of the Bishoppes nor of the faithful people shal be hable to stay but that his prouidence in gouerning the Churche by his Apostles and their Successours Continuance of Succession Psal 88. shal continew for euer accordingly as Dauid hath foretolde at large saying If his children forsake my lawe and walke not in my pathes if they prophane my righteousnes and kepe not my commaundementes I wil visite their iniquities with the rodde and their sinnes with scourges but my mercie I wil not separate from them that is to say from the seede of Dauid whiche is meant to be the faithful people Gal. 3.
is the Priest which after the order of Melchisedech offereth vp vnto God those that beleue in him by a seruice of godly worship which passeth the law Why would you not see those wordes that folowed in Cyrillus M. Iewel First Christ had a Predecessour in his Priesthod euen Melchisedech the high Priest Secondly Melchisedech is here declared to haue offered vnto God and that Christ in offering vnto God fulfilled his figure whereas you would haue Melchisedech to make his oblation to Abraham and not to God Thirdly the thing offered by Melchisedech was not only bread and wine but Abraham the Father of al beleeuers was offered vnto God by Melchisedech And so Christe in his last Supper offered vnto God not now bread and wine only but by his almighty power he turned the bread into the seede of Abraham and so he offered vnto God al the faithful which by reason of their head Christ being truly conteined vnder the formes of bread and wine were also signified present as members ioined with the head and so were al offered ânto God Now whereas Christ was of the tribe of Iuda that made for him for out of that tribe the Messias was looked for by the Succession of the hââse of Dauid as the Pharisees them selues confessed And thereby they ought to haue vnderstanded that their Succession from Aaron should yeeld vnto the Succession of Dauid who had said that his Lorde Psal 109. and Sonne should be also a Priest after the order of Melchisedech And the Iewes knew that they ought to haue yelded to their Messias as to their chiefe head so long before promised If you can shew vs M. Iewel that as Christ was prophecied of to put the Priestes of Aaron out of their places so Luther Zuinglius or Caluine was prophecied of to destroie the Succession of S. Peter we yeeld vnto you But as the high Priestes and Pharisees were neuer bound to yeeld vnto any maÌ but only vnto Christ at his first comming so S. Peters Successours ought neuer to yeeld but only to Christ at his second comming And so by al meanes the Succession is perpetual and the true Religion neuer lacked it visible and cleare as this new Religion doth which for lacke of it can not possibly stand long no more then that of the Arians or of the Nestorians did Sap. 4. For Bastard slippes take not deepe rootes And therefore though they seeme to florish for a time yet soone they vanish away But the Tree which Christe hath planted that onely shal endure for euer That saie we is the Chaier of Peter with al suche Successions of Bishops as keepe them in the vnitie of Peters Chaier Iewel Chrysostome imagineth the Pharisees thus to say Chrysost in Math. Hom. 39. Thou art not of the house of Priestes The Councel hath not graunted it thee the emperour hath not geuen it thee Harding You know this author is not S. Chrysostome and yet stil you name him so not so much as addiÌg M. Ievvel very ofte allegeth the writer of opus imperfeâctum in Mattheum for Chrysostome knowing him not so to be Hom. 39. in opere imperfecto whereby we might vnderstand whom you meane wherein of purpose you doo vntruly Now to the matter This writter whether he was Maximinus Arianus as some auouche or who so euer he was doth not onely shew that the Pharisees might haue had suche thoughtes but also he sheweth that the signes and the true priesthod agreed al and mette vpon Christ who had his power not of men but of God And farther he addeth there in this wise Sacerdos qui est secundùm Deum omnem Sacerdotem timet offendere quia omnes ex Deo fieri arbitratur quamuis ex hominibus sit factus Euery Priest which is of God feareth to offend any Priest bicause he thinketh euery Priest to be made of God although he be made of men But you M. Iewel thinke no Prieste at al now to be made of God To be made I say For you wil graunt none other Priesthod then that Spiritual and internal Priesthod which is common to wemen and children as wel as to men As for external Priesthood you thinke none at al to be made and therfore you despise not only euery Priest made of men but also you despise the highest Priest of al to wit the Bisshop of Rome and al his predecessours being aboue thirtie Martyrs and mo Confessours and blessed Saintes that haue sitten in that See and haue exercised their power ouer the whole Church as it is wel knowen of S. Clement Eleutherius Victor Stephanus and others The Pharisees wordes may be truly applied to you M. Iewel For you wil haue no spiritual power to be in the Church but that which the temporal Counsel or Emperour Laie Princes made gouernours of Christes Churche in al thinges aÌd causes or some like secular Prince doth geue For these officers haue you made the supreme gouernours of Christes Church in al thinges and causes He that saith in al leaueth out nothing at al wherein the temporal Prince is not supreme Gouernour Therefore in your Church it is a good argument thou maist not doo the office of a Bishop preach absolue or Baptize bicause thou art not admitted thereto by the Ciuile Magistrate I wisse they of the Clergie in the Primitiue Churche would rather haue suffered a thowsand deathes then they would haue submitted the power which Christe gaue to them vnto the laie gouernours who although Christ alloweth them and commaundeth them to be obeyed yet were not made by him maisters of his Religion and of his Churche The power must come from the Apostles by lawful Succession which shal rule Christes Church and not from the Emperour or from the Kinge muche lesse from a woman or from a childe hauing otherwise neuer so good right to thinheretance of a Crowne Iewel Thus to maineteine them selues in credite for that they had Succession and continuance from Aaron and satâ in Moyses chaire they kept Christs quite out of possession Harding They would haue done so in deede M. Iewel but he did put them out of possession bicause they would haue had there priesthod to continue longer then the prophecies had foretolde and Goddes Counsel had determined For the lawe and Prophetes brought al to Christe and there was shewed that a change should be made by him Bring vs forthe the like Prophecies that Luther Zuinglius Caluine or that lusty Gospeller Beza must put the Pope out of possession and forthwith by like Miracle bring you to passe that the whole Churche I meane al them that professe the Faith of the Romaine Church be dispersed and destroied as Christ dispersed and destroied the Iewes then we wil leaue the Pope yea Christ also and follow you and them as our second Messias But if as from Aaron til Christes first coÌming the High Priestes ought to haue yelded their possessioÌ to no man that euer came so from S.
Peter til Christes second comming the Pope S. Peters successour ought to yelde his Chaire to no creature Then be ye assured 3. Reg. 12. that as Ieroboam setting vp a Succession against the Succession of Aaron before Christ was a wicked Schismatike and an Idolatour so what soeuer King Queene or Priest setteth vp a Succession against S. Peters Chaire before Christes seconde comming is a Schismatike and shal without he or she repent be damned in hel fire with Idolatours for euer For S. Peters Chaire to the new Lawe is that which Moyses Chaire was to the olde Lawe Iewel The Pharisees said vnto Christ then euen as M. Harding saith novv vnto vs VVho euer taught vs these thinges before thee VVhat ordinarie Succession and vacation hast thou VVhat Bishop admitted thee VVho confirmed thee VVho allovved thee Harding What meaneth this man wil he take vpon him to be Christ him selfe I thought he would haue put Luther Zuinglius M. Ievvel shevveth vs in him selfe an Image of Antichrist Caluine or Beza in Christes place But he wil now haue it himselfe Marke his wordes good Reader thou shalt see a very Image of Antichriste We must be like the Pharisees and he must be like Christe And therefore as Christe did put the Pharisees from their former Temple Chaire and Lawe so we must yelde to M. Iewel For it was prophecied before for soothe that as Christe was the ende of the Lawe so M. Iewel should be the ende of the Gospel And as al the former Successions of high Priestes and of Leuites gaue place to Christe and to the new Order which he appointed so must now al the former Successions of the Apostles and the new lawe yeld vnto M. Iewel and vnto the order that he shal take hereafter in Religion For he seemeth as it were to say I am Christe and M Harding is a Pharisey And as the Pharisees asked Christe who euer taught vs these thinges before thee so M. Harding the Pharisey asketh M. Iewel who now is become Christ what ordinarie succession or vocation hast thou What Bishop admitted thee who confirmed thee who allowed thee Marke I praie thee good Reader how it commeth to passe whiche Christe said before that many should come in his name and should seduce many There shal arise saith he false Christes and false Prophetes Math. 24 that is to say men shal come who excepte they attributed to them selues mine owne glorie authoritie and power should not deceiue you Suche a one is M. Iewel For I say vnto him in good earnest that beside Christe him selfe who was aboue al Succession and might alter and change the same he can haue none other man possibly from Adam the first man til this hower No man euer was or shal be of auctoritie to take avvay or change the lavvful Succession of Bishops but that lawful Succession of Bishops and Priestes ought to be heard and followed against that man what soeuer he were Cain ought to haue obeied Adam to haue remayned with Seth and not to haue constituted a newe companie in suche sort that there should be one Citie of the children of menne and an other of the Children of God Nemrod ought to haue kepte him selfe in the Succession of Seth continewed by Noe and not to haue made him selfe a Prince by force by which occasion the faith beganne to be abandoned Ismaël and Esau should haue taried in the Succession and not haue suffered their ofspring the Agarenes and Edomites to leaue the olde Religion of Abraham Isaac and Iacob Core Dathan and Abyron should not haue forsaken the Succession of Leui and of Aaron Ioseph lib. 11. Antiquit ca. 8. Ieroboam should not haue forsaken the Succession of Moyses Chaire Manasses the brother of Iaddus should not haue forsaken the same Succession and haue gon to builde a new Temple in the mount Garizim Iosephus de bello Iudaic. lib. 7. ca. 30. Onias should not haue forsaken the knowen Succession at Ierusalem and haue built a Temple in Egypte The Samaritanes should not haue sacrificed but only in Ierusalem Onely Christe onely Christe I say might lawfully according to the prophecies forsake the former ordinarie Succession Ioan. 21. and electe a newe as he did saying to Peter feede my sheepe From which howre til the ende of the world no man what so euer he be may forsake the Ordinarie Succession of Peter but must keepe him selfe in the same house of God with him and his Successours vntil Christ come againe From that Succession departed Marcion Arius Eunomius Nestorius Pelagius Eutyches and briefly al other Heretiques whiche al haue benne condemned of Peters See and of al other Bishoppes that were ioyned and lincked in vnitie of faith and Doctrine with that See Nowe for M. Iewel to take vppon him Christes owne peculiar office such as no Patriarke no Prophete no Apostle euer had and to require that he maie abolishe the Masse and change the order of the Communion diminish the number of Sacramentes and transferre the Order of Succession from the Apostolike See they can not tel whither and al this none otherwise then Christ him selfe did is not this the proper spirite of Antichrist Remember your selfe M. Iewel whiles you haue time to repent And consider that either you thinke your selfe to be in very deede the Messias of the worlde who was annointed only of God and needed no vocation of man or els be you assured that you are bound to holde of the ordinarie Succession of them I meane who sit in S. Peters chaire and are of the same faith and communion with S. Peters successour Iewel Pag. 128. Therefore good Christian Reader let not these M. Hardings great vvordes much abashe thee The Scribes and Pharisees in the like cases vsed the like language long agoe Harding Wherefore shal not the Christian Reader be abasshed at my wordes demaunding of M. Iewel where his ordinarie succession is Wherefore I say shal not the Christian Reader be abashed Forsoth bicause by like M. Iewel is Christ or rather better then Christ who putteth away Christes former Church and the succession of his Apostle S. Peter as Christ did put away Moyses former Law and the Succession of Aaron Therefore as Christ passed Moyses in so many degrees must M. Iewel passe Christ if his doings shal be iustified Therefore good reader be not abasshed if M. Iewel be Christe But if thou thinke not so and yet doest thinke in religion as he doth then be thou worthily abasshed For surely he is either Christ who maketh a new Succession of Priesthod and of Bishops or Antichrist who goeth aboute to vndoo the olde former Succession whiche Christe had established Iewel Touching the Church of Rome I vvil say no more at this present but only that vvas spoken openly by Cornelius the Bisshop of Bitontâ in the late Councel of Trident. Vtinam non à religione ad superstitionem à fide ad infidelitatem à Christo
lyes and gloses and also an vnprofitable bestowing of good time Iewel They are gonne from Faith to infidelitie from Christe to Antichrists Harding Which they M. Iewel Did he speake of the Popeâ⦠of Rome M. Ievvel odiously layeth that to the Bishops of Rome vvhiche vvas spoken generally by vvaie of coÌplaint of al euil ChristiaÌs You say touching the Church of Rome c. And yet now you bring forth that which was generally spoken and that by waie of complaint of al euil Christians and not namely of the Bisshops of Rome Againe how are they gonne from faith to infidelitie and from Christ to Antichrist Verely bicause they are gonne froÌ God to Epicure that is to say bicause many of them liue as if they had neither faith nor Christ nor God Last of al he saith not they are gonne as you falsifie his wordes but with a moderation would God they were not gonne He sheweth him selfe to feare lest they be gonne he taketh not vpon him boldly to affirme it as you doo Iewel And yet al other thinges failing they must holde onely by Succession and only bicause they sit in Moyses Chaire they must claime the possession of the vvhole This is the right and vertue of their Succession Harding Is it not reason if secular men hold their kingdomes landes goodes and rightes by Succession yea when al other rightes forces and vertues faile that Gods Ministers if they had nothing els leaft should hold stil their owne also by Succession It is wel knowen that the Bishops of Rome haue more then only Succession For they make good Decrees they geue answer to great consultations they cal General and Prouincial Councelles they execute the Canons of them and send forth Preachers as of late they haue done euen vnto the new found Indies beside many other godly and vertuous actes which they exercise for the saluation of their own soules and of the people But what if they had nothing but Succession Would you then haue men forsake their folde and Church Did Isaias so did Esdras so did Iudas Machabeus so did Zacharias so did S. Iohn Baptist so Can you deuise the Popes to be worse then Caiphas or the Pharisees Math. 23. And yet Christ willed them to be obeied albeit they had litle els beside Succession It is this Succession M. Iewel which shal lie in your and in your companions waie at the dredful day of accompte It shal not be demaunded of euery man why he studied not the Scriptures which most men haue not learned to reade But it shal be demaunded why they haue no faith nor charitie No faith by forsaking the open and knowen Succession no charitie by breaking vnitie Euery man seeth Succession ignorance can not be pretended and euery man shal be iudged by it concerning his Faith Iewel The vvordes of Tertullian M. Harding vvhich you haue here alleged vvere spoken of certaine your ancient fathers that had raised vp a nevv religion of them selues as you haue also done vvithout either vvorde of God or example of the Apostles and holy fathers Harding It is happy that at the length Here at length M. Ievvel beginneth to ansvver my vvordes but how consider you beginne to answere my wordes We shal now see how wel you touche Tertullians meaning You say his wordes were spoken of certaine my ancient Fathers That can not be so For none are in this behalfe my fathers but those who loue wel the Succession of Bishops But Tertullian spake of those De Prascription aduersus Haret that esteemed the Succession of Bishops as litle as you do And therefore they are your fathers of whom he speaketh that is to say they are Heretikes of whom he speaketh For in dede no heretike can abide Succession bicause they would faine iustle out the olde Succession to schuffle in their new Intrusion You say the men of whom Tertullian speaketh raised vp a new Religion of them selues and therein you say truth You adde as I also haue donne but therein you belye me for ye are not hable to laye any one point of doctrine to my charge wherein I follow not that old Succession which abhorreth al new Religion Let al the worlde iudge who raiseth vp a newe Religion you or I. You say the Heretiques of who Tertullian spake raised vp a new Religion without the Worde of God example of the Apostles or of holy Fathers If you meane without the true meaning of Gods worde you say truth and then you also are without Gods worde bicause you are without the Church whereunto Gods worde with the true interpretation thereof was geuen and we are not without it bicause we conteine our selues within the Churche But if you meane that these heretikes did not sounde the wordes of the Scriptures in their lippes as falsely and withal as fast as you doo then you say not truly For Tertullian in that booke doth shew that the Heretikes also appealed to the Scriptures Tertullian in Prascript aduersus haeret and he answered that to striue with heretiques vpon the scriptures was a thing of vncertaine victorie bicause one saith it is not holy Scripture an other saith it is holy Scripture one saith it is meant thus an other saith it is âââât otherwise But saith Tertullian the interpretation of the Scriptures belongeth to them It booteth not to striue vvith heretiques about the Scriptures who haue the true faith and he concludeth that they haue the true faith who haue the perpetual Succession of Bishoppes from the Apostles time til their owne daies Scripturas obtendunt hac sua audacia statim quosdam mouent The Heretiques pretende to bring Scriptures for them selues and with that their impudencie forthwith they shake some And afterward Ibidem Ergo non ad scripturas prouocandum est nec in his constituendum certamen in quibus aut nulla aut incerta victoria est aut parum certa Therefore we must not alwaies appeale vnto the Scriptures neither must we striue about them in which either no victorie at al or an vncertaine or verely not very certaine victorie is obteined Then sheweth he that heretikes of right haue not to doo with the Scriptures but onely the Catholiques Heretiques of right haue not to doo with the Scriptures TertulliaÌ Ibidem to whom the Apostles deliuered them and not them only but other thinges also viua voce by mouth and worde without writing Si hac ita sunt constat proinde omnem doctrinam quae cum illis Ecclesiis Apostolicis matricibus et originalibus fidei conspiret veritati deputandam reliquam verò omnem doctrinam de mendacio praeiudicandam quae sapiat contra veritatem Ecclesiarum Apostolorum Christi Dei. If this be so then is it euident that al such doctrine as agreeth with those that are the Apostolique Churches the mother Churches and the original Churches of the faith is to be taken for true and that al other
doctrine is to be adiudged to come of lying as that which sauoureth against the truth of the Churches of the Apostles of Christ and of God Our doctrine proued to be true by the SuccessioÌ of the Apostolique Churche Now concerning our Churches it is euident that we agree with the original and mother Churches which were planted by the Apostles For we agree in faith with the Churche of Rome which was planted by the most blessed Apostles S. Peter and S. Paule and alwaies kepte her Succession til this present daie and therefore our doctrine is true But you agree in faith with no Churche at al now extant in the worlde which came from the Apostles and therefore your doctrine by the rule of Tertullian is false and lying Whiles he then disputed with Heretikes as we doo now with you he said either these Heretikes confesse that they beganne since the Apostles time and they are false teachers or if any of them dare intrude them selues into the Apostles age Edant origines Ecclesiarum suarum then let them bring forth the beginninges or shew the original euidences of their Churches let them vnfold the order of their Bishops so ronning along from the beginning by Succession that he who is the first Bishop had for his founder and predecessour one of the Apostles or of the Apostolike men who continued til the ende with the Apostles in the same faith Hoc enim modo Ecclesiae Apostolicae census suos deferunt For by this way the Apostolike churches do shew forth along their publike registers At length hauing brought forth the examples of the Churche of Smyrna and of the Churche of Rome and of other like Churches he concludeth thus confidenly Consingant tale aliquid Haereticâ let the Heretiques feine some suche matter He bad them feme For he wel knewe in truth they coulde shew no suche Succession I haue then shewed that Tertullian spake not of Heretikes who lacked the pretense of Gods worde M. Ievvels Doctrine is proued by TertulliaÌ erroneus for lacke of Succession proued but of them who had no Succession of Bishoppes from the Apostles time til their owne age And one such Succession of Bishoppes in any one Church of al the worlde seing M. Iewel can not bring forth it remaineth that he is an Heretike and that his Doctrine is erroneus false and heretical Iewel Tertullian saith not vnto vs but vnto you and suche as you be let them shevv forth the Originals of their Churches Harding Is that al he saith M. Iewel Why went you not forth to the next wordes The Scrolles or rolles of Bishops names Let them vnfold the order of their Bishoppes He calleth it vnfolding bicause the Bishoppes names were vsed to be kept and written in order in long Rolles the whiche Rolles must be vnfolded when they are to be read He meant not therefore such Originals M. Iewel as you imagine to wit particular examples of this or that facte but he meant the Original copies or instrumentes and euidences of founding and planting of their Churche who it was that preached the Faith first vnto them and who was their first Bishop who the second who the third and so forth vntil the present time Iewel Euen so vve say vnto you shevv vs the Originals of your doctrine Harding You say not euen right so as Tertullian said For he called not for the Originals of Doctrine but of Churches Originals of Churches For by the Churches the Doctrine is knowen to be good or euil to be allowable or reproueable Iewel Shevv vs any one of the Apostles of Christe or of the learned Catholike Doctours of the Churche that euer said your priuate Masse Shevv one at the lest either Greeke or Latine Harding It was not that which Tertullian required He demaunded only for the Originals of Churches and for the order and Succession of Bishops But for that you durst not cal knowing that we could shew how S. Augustine conuerted vs being sent into England from S. Gregorie the Pope whiche Pope S. Gregorie succeded S. Peter in his Chaier Thus we can shew the Originals of our Churches bringing them from the Catholike Bishops whiche are yet aliue M. Ievvslyly diuerteth from the present matter to an other mater impertinent touching priuate Masse vpward vntil S. Peter But you are fallen away from the matter of Succession which only Tertullian presseth and are now come to demaunde of a particular facte whether any Apostle or olde Father euer said priuat Masse or no. I say al of them might haue said priuate Masse and that I proue by Tertullians reason and rule bicause the vse of saying priuate Masse came to vs time out of minde by Succession without any change or innouation noted therin by any storie or Chronicle And yet was ther neuer any strange or new thing receiued and vsed in the Churche but that great trouble came thereof as now there doth of your changing of Religion the whiche trouble of Churches and common Weales is at no time omitted in the stories of that age wherein it falleth But now seing the vse of saying priuat Masse came so peaseably to vs from hand to hand and no first author thereof can be shewed it is out of al controuersie that it was euer accompted a Godly and a lawful thing But what neede I now to repeate that I haue already written in that argument Answer that parte of my booke better to the purpose then yet ye haue donne whiche treateth of that point where many plaine euidences be brought forth of Sole Receiuing Sole Receiuing in the Primitiue Churche In my ansvvere Art 1. and likevvise in my first Reioindre Aug. Epi. 165. whiche Sole Receiuing is the onely thing for whiche you reproue priuate Masse as you cal it It is cleare that S. Chrysostom and certaine others said Masse and yet had no man to receiue with them as I haue other where declared I thinke not good now to fal into that Disputation againe and therefore here I wil cal you home to the present Argument of Succession Iewel Pag. 128. 129. S. Augustine saith of so many Bishops of Rome there could not one be found that had benne a Donatiste Euen so in like sorte say vve to you of al the same Bishops of Rome there can not be one found that euer agreed vvith M. Harding in saying Masse Or if there vvere any such shevv his name vvith other Circumstances vvhen and vvhere and vvho vvere vvitnesses of the doing Shevv vs your Originals M. Harding Confesse the Truth deceiue vs no longer It is a nevv deuise ye haue it only of your selues and not by Succession from the Apostles Harding You pretend to reason like S. Augustine as though he had reasoned vpon a particular facte and not vpon the Doctrine Euen so in like sorte say you and it is not euen so nor in like sorte S. Augustine concluded that the Donatistes were Heretikes S. Augustines
euer allege against the truth without some corruptioÌ In S. Paules words you leaft out a smal word in appearance but yet great of strength The worde ãâã ãâã ãâã ãâã ãâã enim M. Ievv corrupteth S. Paule which in english doth signifie for This word for geueth great light to S. Paules meaning For wheÌ he had said that the preaching of the Gospel to the Gentiles was coÌmitted vnto him euen as the preaching of the Gospel to the Iewes was coÌmitted vnto S. Peter least any man should thinke that he meant of a special commission purposely reserued to him alone by God he declareth how that commission might be proued Qui enim operatus est Petro For he that hath wrought in Peter in the Apostleship of the Circuncision that is to saie of the Iewes hath wrought in me also emong the gentiles That same enim for doth make the place plaine They knew that God had no lesse committed the Gentiles to Paule then the Iewes to Peter How knew they it For he wrought now as mightily with Paule emong the Gentiles as he had wrought before with Peter emong the Iewes So that S. Chrysostome wel noteth Chrysost in 2. ca. ad Galat. non dixit postquà m audissent sed cognouissent hoc est ex ipsis didicissent factis He said not after they had heard but after they had knowen that is to say after they had learned by the deedes them selues Marke M. Iewel marke the deedes them selues It was now the commission of the deedes whereby God declared him selfe to haue wrought in them both But that not withstanding S. Peter did might and ought to preache vnto the Gentiles and to plant and dispose their Churches no lesse then S. Paule And S. Paule might likewise plante dispose and order the Iewes Churches For their right was one concerning the Apostolike authoritie Iewel VVhere you say that according to the ecclesiastical Canons euer from the Apostles time Bishops haue euermore ben consecrated by three other bishops vvith the confirmation of the bishop of Rome Harding I said M. Ievv falsifieth my saying with the consent of the Metropolitane which you haue here pared awaie and Confirmation of the Bishop of Rome I added also thus Vnitie hath euer benne kepte whiche you also haue vntruly leaft out Iewel Pag. 129. As if vvithout him no man might be allovved to be a Bishop yee should not so vnaduisely report so manifest Vntruth For I besech you vvhere be these Ecclesiastical Canons VVho deuised them VVho made them VVho gaue the Pope that singular priuilege that no Bishop should be admitted in al the vvorlde but onely by him Harding Among the Canons of the Apostles this is the first Episcopus à duobus aut tribus Episcopis ordinetur Let a Bishop be ordered or made Bishop by two or three Bishoppes These Canons are allowed by the sixth General Councel Yet can you aske where be these Ecclesiastical Canons who deuised them who made them By a Decre of Hilarius no Bishop can be coÌsecrated without the Metropolitanes consent What Consecration could M. Iewel and his felowes haue who hath neither Metropolitan at al nor lawful Bishop to Consecrate them Howbeit touching this I nede to saie litle for in the very nexte side of the leafe M. Iewel confuteth him selfe Where as one that had quite forgoten him selfe he saith thus Our Bishoppes are made in Fourme and Order as they haue benne euer by free election of the Chapter by the Consecration of the Archebishop and other three Bishoppes If this be the Fourme and Order of making Bishops that hath benne euer to be Consecrated by tharchebishop and three other Bishops why were you so hote against me in calling for th'Ecclesiastical CanoÌs which you bind your selfe now to shew or elles you must confesse that you haue made this new order that hath not ben euer Anacletus In epist Decret The Popes autoritie of coÌfiming Bishops is of Christ Ioan. 21. But now concerning the Popes authoritie to confirme Bishops to omit for this present the olde Canon of Pope Anacletus which is afterward alleged and to shew the first author of this mater Christe who made Peter the chiefe Pastour of al and who gaue commission to him louing him more then the other Apostles did to feede accordingly as he loued that is to feede more then the oâher Apostles did Christe who inspired Peter to goe to Rome and there to settle the Apostolike See and Chaire of his Bishoply Primacie Christe who inspired Peter to make S. Clement and the other Bishoppes of Rome his Successours gaue the Bishop of Rome Peters Successour this Priuiledge that no Bishop ought to be a Bishop without his consent For what reason can suffer that any man shal gouuerne any part of those sheepe whiche are al committed to the Bishop of Rome without the Bishop of Romes consent which consent is a Confirmation sufficient to any Bishop for the due gouernmeÌt of his flocke Now this consent of the Bishop of Rome was many wayes knowen For when soeuer he coÌsented to the general order of the catholik Church to wit that he should be a Bishop whosoeuer were laufully chosen by the Clergie Optatâus lib. 2. Communicatorie letters then his coÌsent was geuen generally And when after the election made coÌmunicatorie letters thereof came to Rome as to be head place of the Christian CoÌmunion then was the said Bishop specially coÌfirmed and so coÌfirmed that the Pope could not choose but coÌfirme him except he could make any iust exceptioÌ against him For as no man ought to gouuerne in the Church without the Popes confirmatioÌ when it may coÌmodiously be had without impediment euen so the Pope must nedes confirme those who are lawfully chosen except he wil vpon good ground change the gouuernmeÌt of the Dioces to a more profitable order as many times it hath ben don This mater would require a large Treatise But it is in part handled already in my first booke set forth against the Articles of your ChaleÌge M. Iew. wher you might haue sene what I alleged why the Pope should confirme Bishops so that now this thing should not haue ben so strange vnto you Ievvel Pag. 129. I remember your Canonistes haue said Felin D. constitut ca. Canonum statuta col 6. ver fallit M. Ievvel speaketh as if he had ben a Canonist many yeres agoe the Pope may make a Bishop only by his vvorde vvithout any farther Consecration Harding Do you remember it M. Iewel It was clearkly spoken forsooth and in such sort as if you had ben an olde studeÌt of the CanoÌ law many a winter past and that now whiles you had ben occupied in higher maters yet some of these former meditations had come againe to your minde and worthily For it was a thing much to be mused vpon of him that occupieth a Bishops place what Felinus or Panormitan said coÌcerning the Pope The truth is M. Iewel you either had this
had deceiued the Pope by false suggestion Therefore if a true suggestion had ben made to the Pope his Decree should haue preuailed although it extended it selfe as farre as Spaine and that for the restitution of a Bishop against him that was newly elected a Bishop by the consent of al the Bishops of Spaine Therefore the Popes authoritie ouer other Bisshops grounding it selfe vpon a right and true information was acknowledged in the Primitiue Church Iewel Pag. 129. 130. Dist 64. cap. fin In dede touching euery Metropolitanes seueral Iurisdiction Gratianus noteth thus Illud generaliter clarum est quod si quis praeter sententiam Metropolitani fuerit factus Episcopus hunc magna synodus definiuit Episcopum esse non oportere This is generally cleare that if any man be made Bishop vvithout the consent of his Metropolitane the great councel of Nice hath decreed that such a one may not be Bishop So likevvise saith Socrates of the Bishop of Constantinople VVithout the consent of the Bishop of Constantinople let no man be chosen Bishop Socrates Lib. 7. cap. 28. Here is a right reserued specially to the Bishop of Constantinople and to euery Metropolitane vvithin his ovvne prouince But of the Bishop of Romes vniuersal right of Confirmation vve heare nothing Harding You reason vpon authoritie negatiuely as though if the Councel of Nice and Socrates speake not of that confirmation whiche belongeth to the Bishop of Rome therefore there could be no suche But it appeareth by S. Cyprian in diuers Epistles that it was the custome in his time for a Bishop newly made to sende letters to al the other Bishops intimating his Election Now as those letters came first and specially to the Bishop of Rome Cyprian Lib. 1. Epist 3. as fitting by S. Cyprians owne confession in the principal chaire and succeding S. Peter euen so if the Pope for iuste causes had not receiued the letters and communion of the said newe Bishop he then for lacke of the Popes confirmation could not rightly haue enioyed his Bishoprike as it appeareth by many examples which would require a discourse ouer long for this place nor very needeful sith the confirmation of Bishoppes is not our principal matter but only the Succession Yet M. Iewel who remeÌbreth of olde so much Canon Lawe may cal to his remembrance what I haue said in my Answer to the Articles of his Chalenge In my Ansvver Artic. 4. where I haue shewed that the Pope had three Legates in the Easte a In epist. Simplicij ad AcatiuÌ one in Constantinople b In epist Bonifacij ad Eulalium the other in Alexandria c Leo epistol 82. the third in Thessalonica Whereunto M. Iewel hath replied nothing as also M. Stapleton hath noted in the Returne Now if those Bishops being not only Metropolitanes but also two of them Patriarkes were neuer the lesse the Popes Legates it is easy to see how the Popes confirmation was geuen to the Bishoppes generally vnder those Primates seing the Primates them selues were confirmed by him or els they were not accompted lawful Bishops for lacke of his coÌfirmation Zonaras in vita ConstaÌtis nepot Heraclij as it is euident in the exaÌple of Pyrrhus the Bishop of CoÌstantinople who both was put into his bishoprike by the bishop of Rome when he had persuaded him that he was Catholike and againe was put out by his autoritie when it was perceiued that he had dissembled Iewel Pag. 130. Neither doth M. Hardinges counterfeite Anacletus claime al the Bisshops thorough the vvorld as belonging to his Admission Epistol 3. dist 93. iuxta SanctoruÌ but only a parte These be his vvordes Omnes episcopi qui huius Apostolicae sedis ordinationi subiacent Al the bisshops that are vnder the ordering or confirmation of this Apostolike See Harding If Anacletus be counterfeite Anacletus not counterfeite it is farre from our knowledge For we found that Epistle in his name registred emong the epistles of other Popes aboue a thousand yeres past And Isidorus who gathered them found them so intitled as we reade them Therefore your slaunderours tongue toucheth not vs. Ordination and Confirmation are diuers Concerning that you accompte Ordering and Confirmation to be al one it is a grosse errour both in Grammer and in knowledge of histories Ordinatio is ordering and Confirmatio is confirmation The Ordering of bishops was done by the bishops of the same Prouince with the consent of the Metropolitane Nicen. Concil ca. 6. But the confirmation was made by other Bisshops also without the Prouince and specially by the Bishop of Rome who these many hundred yeres hath confirmed them alone bicause the vse of communicatorie letters is leaft and that is reputed donâ by the whole body which is done by the head thereof Iewel Pag. 130. Sozom. li. 6. cap. 23. So likevvise vvriteth Damasus to the Bisshops of Illyricum Par est omnes qui sunt in orbe Romano magistros consentire It is meete that al the teachers vvithin the Romaine iurisdiction should agree together Harding The olde stuffe of M Iewels Replie here repeated Before you referred these matters to your Replie as though you would haue said no more thereof and yet al this while you do but write out your Replie againe To what purpose you allege these wordes I cannot tel as the which make euidently against you and nothing for you The Romaine world or iurisdiction was both East and Weast as farre as the Romaines had conquered and they had conquered al the countries wherein al the Patriarchal Sees were placed If therefore by Damasus you wil proue that he confirmed al the bishops in the Romaine circuite surely you proue thereby that he confirmed the three Patriarkes of Alexandria of Antioche and of Ierusalem with al the bishops vnder them So wel your owne tale is tolde And in dede better it can not be tolde seing euery thing that is true is agreable with the truth and therefore what soeuer you falsifie not must needes proue against you who susteine the false cause Iewel Pag. 130. Againe that you say a Bisshop hath alvvaies benne consecrated by other three Bisshops vvhether it be true or no it may vvel be called in question aâ being of your parte hitherto very vveakely affirmed Harding My affirmation therein is taken out of the fact of the three Apostles S. Peter S. Iohn and S. Iames Euseb histor Eccl. lib. 2. ca. 2 who as Eusebius witnesseth did consecrate our Lordes brother the first bishop of Ierusalem And he againe reciteth it out of Clemens Alexandrinus So auncient was this tradition whereof now M. Iewel doubteth The same likewise is againe witnessed in the fourth Councel Concil holden at Carthage Cartha 4 where two bishops are prescribed to holde the booke of the Gospels ouer the Bishops head Can. 2. whiles the third blesseth him Iewel Pag. 130. Surely Petrus de Palude
De potestate Apostolic one of your ovvne Doctours vvould haue told you thus In the Churche one Bisshop is sufficient to consecrate another And it is nothing els but for the solemnitie of the matter that the Church hath deuised that three Bisshops should ioyne togeather Harding Surely you tooke great paines to finde out sumwhat for your excuse when you forsooke the example of the Apostles and of the auncient Councelles and went from S. Peter the Apostle to Peter de Palude for your Defence And yet he saith nothing that maketh against vs. For he saith not that any Catholike Bisshop was euer consecrated of lesse then three but that one sufficeth to consecrate a Bishop I meant that in al solemne consecrations it hath ben so and Petrus de Palude denieth it not but he saith one sufficeth and meaneth that in a case of extremitie one bishop alone may consecrate an other and the same I denie not But consider for what purpose I spake it My talke was directed to you M. Iewel and your fellowes who after fifteen hundred yeres in a realme that hath not lacked Christian pastours and bishops in it for the space of these thirteen hundred yeres togeather ought not now to pretend any necessitie as though three Bishops either in that countrie or in the next could not be founde who might solemnize your Ordering and Consecration Iewel Pag. 130. Likevvise Iohannes Maior an other of your ovvne Doctours vvould haue said vnto you Quis ordinauit Petrum c. VVho ordered Peter In 4. sentent dist 24. q. 3. and made him a bishop They can not shewe me three Bisshops that ordered him Therefore I say that a bisshop be ordered of other three Bisshops it is an ordinaÌce made by man For Paule when he ordered Titus and Timotheus he sought not about for other two Bisshops Harding See now againe how farre this man is gonne from the Doctours of the first six hundred yeres If you wil stand to their iudgement M. Iewel whom you allege M. Ievvel allegeth the Schoolemenne vvho are vvel knovven to be altogether contrarie to him they coÌdemne you for an Heretike and a Schismatike bicause you haue forsaken that Doctrine of faith and that holy fellowship wherein they liued and died They offered the external sacrifice of the Churche and taught it to be offered for the liue and dead in Christe who died for both and least vs his owne body in a Sacrament to be made and consecrate by the priestes of the new testament for the application of Christes merites to euery particular faithful man and for the whole body of the Churche Seing you say this is Idolatrie why seeke you for helpe at their handes who haue taught vs this doctrine for which you tel vs they be in hel Againe admit it be an ordinance of man that a bishop should be consecrate of three other bishops Is it therefore in your power to breake euery ordinance of man It was the ordinance of men that ye should paye this or that tribute vnto your prince May ye therefore cease to paie it at your pleasure That which man ordeined By what man may the ordinance of man be changed may in deede be altered by an other man but he must then be of the same power that he was of who ordeined it The Apostles ordeined that a Bishop be consecrate of three An Apostle therefore is not bound to that ordinance But are you and your brethren Apostles that ye take vpon you to alter the Apostolike ordinances If ye were but the scholars of the Apostles ye would keepe their Successions and follow their steppes But now whereas they kepte Christian men in one bonde of peace yee skatter the flocke into so many sectes as there are proude and vaineglorious men emong you Iewel 130. VVhereas it farther pleaseth you to cal for my letters of Orders and to demaunde of me as by some authoritie vvhether I be a Priest or no vvhat handes vvere laid ouer me and by vvhat order I vvas made I ansvver you I am a Priest made long sithens by the same Order and ordinance and I thinke also by the same man and the same handes that you M. Harding vvere made Priest by in the late time of that most vertuous prince King Edvvard the sixth Therefore you can not vvel doubt of my Priesthoode vvithout like doubting of your ovvne Harding Neither by the same Ordinance M. Iewel nor by the same man nor by the same handes nor in the time of the same late King How be it you tel not halfe my tale I laid for my foundation out of S. Hierome these wordes Dialog contra Luciferianos Ecclesia non est quando non habet Sacerdotem Church is there none which hath not a Priest or Bishop and such a Priest he there describeth as may consecrate the Sacrament of the Aulter that is to say that may offer External Sacrifice and such a Bishop he describeth who may order priestes For Sacerdos as you know doth signifie bothe a Priest and Bishoppe Sacerdos Bishop or Priest Nowe S. Hierome there disputed against Hilarius a Deacon whom being alone in his newe secte and not hable to offer Sacrifice nor to make Priestes it behoued needes to leaue that his congregation without a Priest I aske you then as wel of your bishopply vocation and of your Sending as of your Priesthoode Geue me leaue I praie you here to put you in minde of my wordes once againe Thus I said Confut. fol. 57. b. Hard questions proponed to M. Ievvel and yet you haue not answered me Therefore to goe from your Succession which ye can not proue and to come to your Vocation how say you Sir You beare your selfe as though you were a Bishop of Sarisburie But how can you prooue your Vocation By what authoritie vsurpe you the administration of Doctrine and Sacramentes What can you allege for the right and proufe of your Ministerie Who hath called you Who hath laid handes on you By what example hath he donne it How and by whom are you consecrated Who hath sent you Who hath committed to you the office you take vppon you Be you a Prieste or be you not If you be not howe dare you vsurpe the name and office of a Bisshoppe If you be tel vs who gaue you Orders The institution of a Prieste was neuer yet but in the power of a Bisshoppe Bisshoppes haue alwaies after the Apostles tyme according to the Ecclesiastical Canons benne consecrated by three other Bisshops with the consent of the Metropolitane Cut of by M. Ievvel and Confirmation of the B. of Rome * Thus vnitie hath hitherto benne kepte thus schismes haue benne staied And this S. Cyprian calleth Legitimam Ordinationem Cyprian lib. 1. epistol 6. Lawful Ordering For lacke of whiche he denied Nouatus to be a Bishop or to haue any auctoritie or power in the Churche Hereto neither you nor your fellowes
who haue vnlawfully inuaded the administration of the Sacramentes can make any iust and right answer I am sure * These being my questions M. Iewel you answer neither by what example handes were laid on you nor who sent you but only you say he made you priest that made me in king Edwardes daies Verely I neuer had any name or title of Priesthod geuen to me during the raigne of King Edward I onely tooke the Order of Deaconshippe as it was then ministred farther I went not So that if you haue none other Priesthoode then I had in King Edwardes time you are yet but a Deacon and that also not after the Catholique manner but in a Schismatical sorte Truly after that I had wel considered with my selfe those questions which in my Confutation I moued vnto you I tooke my selfe neither for a Priest nor yet for a lawful Deacon in al respectes by those orders Rom. 13. which were taken in king Edwardes daies For I coÌsidered that whereas al power commeth from God most specially the power whereby the Church is gouerned commeth from him by Christe And seing al men know and see how the power whereby temporal kingdomes are gouerned is and ought to be wel witnessed by lineal descent of bloud or els by election and such other vocations as are among men and seing that external witnesse whereby their titles are proued is both good and necessary I thought that it was much more conuenient to graunt that the power whereby Christes Churche is gouerned ougtht to be wel witnessed euen outwardly â Timo. 3. sithens S. Paule requireth also that a Bisshoppe or Priest should be of a good name emong the Infidels if he liue with them And seing Christ came into the worlde to be seene and to minister and to institute visible Sacramentes and to sende visible Preachers Iohan. 02 I considered what an absurditie it was after his Ascension for man to chalenge an Inuisible Churche or Succession to him selfe Furthermore when I vewed the state of the Primitiue Churche and saw that Bishoppes euermore succeded lineally one after an other euen from the Apostles time and had read that same order of Succession to be vrged and pressed vpon by S. Irenaeus S. Cyprian Optatus and S. Augustine as is afore noted And perceiued that who soeuer forsooke the open and knowen SuccessioÌ of Bishops he was condemned for an Heretike as wel in the Latine as in the Greeke Churche al these thinges being set before myne eyes through Gods grace who shewed me them I esteemed not the title of any Ministerie which I might seeme to haue receiued in King Edwardes time so muche as I should haue done if I had receiued it of a Catholique Bishop and after the order of the Catholique Churche being wel assured that those who tooke vpon them to geue Orders were altogether out of Order them selues and ministred them not according to the rite and manner of the Catholique Churche as who had forsaken the whole Succession of Bishops in al Christendome and had erected a new Congregation of their owne planting the forme whereof was imagined only in their owne braines and had not benne seene nor practised in the world before Now the same reasons which with many other moued me I proponed to M. Iewel not being wholly without hope but that through Gods grace they might haue moued him also And yet he not vnwitting that I had returned to the vniuersal and onely true Churche and that I had taken a better ground of Priesthod then his Secte hath among whom al external Priesthod is vtterly denied he dissembling al this wil seeme to be a Priest by my knowledge and confession as if he and I had benne made priestes by the same man No no M. Iewel We were in parte together but I thanke God of it wee were not wholly together For I was with you with feare of God and with misliking of many your deedes and opinions and with desire to serue God in that Truthe Religion and Churche wherein I might safely reste and quiet my selfe In your fellowship I soughte that safe quietnes but I neuer founde it bicause my feete were not staied vpon the Rocke nor vpon anie sure grounde sith I sawe what ye misliked but I sawe not what ye woulde haue I sawe what ye pulled downe but I sawe not what ye set vp I sawe from what auncient Churche ye were departed but I sawe you not to goe to any elder societie of faithful men then your selues were And yet I knewe and at the length considered that Christes Churche must be aboue fifteen hundred yeres olde whereas your Churche place it at Wittenberge at Zuriche or in what other corner so euer ye wil is not yet ful fiftye yeres olde and your firste Preacher can shewe no commission either ordinarie or miraculous for him selfe These reasons with diuers other moued me the same also ought to haue moued you And bicause you can not answer them you dissemble them and therefore of your lawful Commission Vocation and Sending you speake neuer a worde Iewel 130. Father as if you vvere my Metropolitane ye demaunde of me vvhether I be a Bishop or no. I ansvver you I am a Bishop and that by the free and accustomed Canonical Election of the vvhole Chapter of Sarisburie assembled solemnely together for that purpose Harding It was no free Election M. Iewel M. Iewels canonical election to the See of Sarisburie when the Chapter whiche chose you saw that excepte it chose you it selfe shoulde be in danger of the lawe and of the Princes displeasure It was no Canonical Election when he was chosen whom the olde Canons haue iudged vnable for that Vocation For howe can he be chosen Bishoppe that is to saye highe Prieste who teacheth that there is not at al any external Priesthod in the Churche Howe can he be chosen Bishoppe that is to saye highe prieste who teacheth with the olde condemned Heretique Aerius Epiphan Haeres 75. that by Gods lawe there is no difference betwen a Bisshoppe and a priest How can he be lawfully chosen Bishoppe in Sarisburie according to the olde Canons who teacheth al the olde Canons to be superstitiouse wherein from the Apostles time Praiers for the dead were commaunded and prescribed What Canon can allowe his Election who breaketh the Vnitie of the Churche and diuideth him selfe and his flocke ãâ¦ã Quenes Chappel let M. Richard Chaundler prebendarie there and Archedeacon of Sarisburie let your owne frende and faithfelowe M. Parry Chauncellour of that Churche be demaunded whether I was present at your Election and gaue free and open consent vnto it or no. I maruel that you who can remember so many sayinges of Glosers and Canonistes could not remember to cal for the Registers booke or for the witnesse of those of that Church there with you daily present to vnderstand the truth hereof before you wrote this much You knew it you knew it right wel M.
Iewel that both I and M. Richard Dominike that Reuerend and vertuous Priest Prebendary also there whom in your visitation for the Quenes highnes ye appointed to be a prisoner as also my selfe in myne owne house at Sarisburie vtterly and with expresse wordes refused to geue our voices and consent to your pretésed Election Truly we accoÌpted it no lesse crime to haue chosen you Bishop of Sarisburie then to haue chosen Arius Eunomius Nestorius Eutyches Aerius Pelagius or any other the like Heretike Wherefore reuoke so manie Vntruthes you haue here vttered with one breath Your Election was neither free nor Canonical the whole Chapter was not present I was not one of that coÌpanie I gaue not my consent Now that you haue so impudeÌtly affirmed al this notwithstanding take heed that I may vse your owne wordes your owne breath blowe not against you al good and true men blowe not against you your owne conscience which is more to be feared blowe not against you and before God the true and iust Iudge blowe not you vpside downe Ievvel Pag. 130. As touching the impertinent tales of Ischyras and Zacchaeus they touch vs nothing they vvere none of ours vve knovv them not Our Bishops are made in fourme and order as they haue ben euer by free ElectioÌ of the Chapter by Consecration of the Archbishop and other three Bishops Harding These true Histories not tales M. Iewel touch you in this behalfe bicause Priestes are not so consecrated with you that they may stand to offer the Sacrifice at the Aulter as it was reported of Ischyras that he had done As for breaking of a Chalice Athanas in Apolo 2. whiche was laid to Macarius charge Athanasius Priest who pulled Ischyras from the Aulter for that he tooke vpon him to celebrate the mysteries being made no Priest by laying on of handes of a Bishop with you this is a smal faulte For your felowes haue broken certaine hundredes of holy chalices in these low couÌtries without making any coÌscience therof at al. Moreouer Epiphanius writeth of Zacchaeus Contra haeret to 2. lib. 3. ludenter sancta Mysteria contrectabat sacrificia cùm laicus esset impudenter tractabat He boldly handled the holy Mysteries and whereas he was a Laye man he impudently handled the Sacrifices What Sacrifices I praie you hath your Religion which a Laye man may not handle as wel as a Priest But bicause you haue abandoned al external Sacrifice and Priesthood therefore you iudge the example of Zacchaeus belongeth nothing vnto you Certainely by those examples it is proued that ye are no Bishops and so farre they be not impertinent Your Bishoppes are made you saie in fourme and order What fourme and order meane you The fourme and order of these nevv Bishoppes Meane you the olde whiche was vsed in the firste fiue hundred yeres or the newe In the olde fourme after the Election notise was geuen to the Bishop of Rome and to al the Bishops of the Church that such a man was lawfully chosen Bishop within the Church and not schismatically And so al the other Bishops knew by the Communicatorie letters Cyprian li. 3. ep 13. to whom they should sende or of whom they should receiue such letters But so ye were not made Bishoppes If ye were shew vs to what Bishoppes out of England ye wrote any such letters After that the custome of those letters became to be out of vse the only Bishop of Romes Confirmation was in steede of the said notise and by him surely you were not confirmed And yet seing he is a Bishop if ye wil not graunt him the Confirmation ye ought at the lest to put him to knowledge of your Election that he may know you to be men with whom he may Communicate But for as much as you wrote not to him in that matter ye shewe that ye be no Catholike Bishops Fot neuer was there any Catholike Bishop in the Church which did not one waye or other shew him selfe to communicate with S. Peters Successour from the beginning til this daye Hovve vvas M. Ievv coÌsecrate by an Archbishop and how the Archbishop him selfe But ye were made you saie by the Consecration of the Archebishop and other three Bishoppes And how I praie you was your Archebishop him selfe Consecrated What three Bishops in the Realme were there to laye handes vpon him You haue now vttered a worse case for your selues then was by me before named For your Metropolitane who should geue authoritie to al your Consecrations him selfe had no lawful Consecration If you had ben Consecrated after the forme and order which hath euer ben vsed ye might haue had Bishops out of Fraunce to haue consecrated you in case there had lacked in England But now there were auncient Bishops inough in EnglaÌd who either were not required or refused to consecrate you which is an euident signe that ye sought not such a ConsecratioÌ as had ben euer vsed but such a one wherof al the former Bishops were ashamed Iewel Pag. 130. Our Bishops are made by the admission of the prince And in this sorte not long sithens the Pope him selfe vvas admitted Platina in Seuerino Papa and as Platina saith vvithout the Emperours letters patentes vvas no Pope as hereafter it shal be shevved more at large Therefore vve neither haue Bishops vvithout Church nor Churche vvithout Bishops Harding The admission of the Prince is not reproued of vs The admission of a man by the Prince to a Bishoprike when it is done in his place For it is conuenient that as in the old time beside the Clergie whiche of right did chose the bishop the people were called to see who was chosen and to shew whether they liked or misliked him so much more the Prince who beareth the peoples person should haue his place of assent and consent in naming the Bishop and in commending him to the ende he may gouerne his shepe with the more loue and quiet when no man withstandeth his Election And in that sorte it was in deede the custome that euery Bishop of Rome should expect the Emperours consent vntil the Emperours them selues partly being content to remitte that custome did commit al to the Clergie and partly leafte it by prescription Neither was it of late that this custome ceased but wel neare seuen hundred yeres ago In Hadriano 3. as it may be seene in Platina But seing your Bishops were neither consecrated by those who lineally succeded the Apostles nor haue by your owne confession more power by Gods law then a Priest you both haue false Bishops without the true Church and a false Churche without true Bishops For the true Church hath Bishops That a Bishop is aboue a Priest which by Gods lawe ought to be aboue Priestes bicause S. Paule writing to Timothee a Bishop 1. Timo. 5. biddeth him not to admit an accusatioÌ against Priestes without two witnesses licencing him to admit such
accusations when there are two witnesses It is his part only to admit accusations against Priestes who is the iudge of Priestes and euery Iudge is aboue him ouer whom he sitteth in iudgement Therefore a Bishop by Gods lawe is aboue a priest whose iudge he is allowed to be Epiphanius har 75. Which argument Epiphanius bringeth against Aerius the heretike who said as now M. Iewel saith that Priestes and Bishops were equal Hieron ad EuagriuÌ Againe S. Hierome who defended that the names of Bishops and of Priestes were confounded in the beginning and that the order of priesthod in them was one both which thinges are true yet he made an euident difference betwen the power of them graunting that a Priest could doo al that a Bishop can Hieronymus aduersus Luciferianos excepta ordinatione the ordering or geuing of holy orders excepted In that point then he beleued a Bishop to be aboue a Priest Now say I such a Bishop as by Gods lawe is aboue a Priest as who may only make Priestes and geue them power to consecrate and in Christes person to make and offer vnto God his body and bloud such a Bishop or such a Priest you haue not in al your Church vnlesse they be Apostates and Renegates who being once made priestes with vs haue now denied the faith wherein they were Christened and are runne out of the Church vnto your false Congregations and scattered troupes Iewel Neiter doth the Church of England this daye depende of them vvhom you so often cal Apostates as if our Church vvere no Churche vvithout them Harding S. Hierome said no Priest no Church Aduersus Lucifer Epistola ad Heliodorum and by a priest he meant him that maketh Christes body with hââ holy mouth and offereth the same For these are his own wordes but such a priest is made only of a Bishop who is by Gods law aboue him And such Priestes haue you none besides Apostates Therfore your Church either is none or dependeth of Apostates and Renegates Iewel Pag. 131. They are no Apostates M. Harding that is rather your ovvne name and of good right belongeth vnto you Harding He is an Apostata who forsaketh the good profession VVho are Apostates which he once had But the profession either of Monkes or of the Catholikes whom you cal Papistes is good and godly For concerning Monkes they are the men who after the counsel of our Sauiour Matt. 19. professe to geue awaie their goodes to the pore or forsake the hope of goodes whiche may be had in the world and follow Christe gelding them selues or making them selues Eunuches for the kingdom of heauen This must needes be a good profession And as for the Catholikes they are the onely true members of Christes Church and none other can be Catholiques beside those whom you cal Papistes Bicause none others haue benne alwaies in al places and al times sith Christes Ascension And we haue ben so as our predecessours and pastours in the See of Rome with al other pastours agreeing therewith doo euidently shew euen to the eye Therfore who so haue forsaken their profession and rule as Renegate monkes and Friers haue or our Churâh as those priestes haue who being rightly ordered in the catholique Churche communicate now with you they are Apostates and Renegates And wheras you say that to be my name and of good right to belong vnto me there can be no iuste cause to cal me an Apostata except it be for departing from you But ye are al Apostates your selues For it can be named but of what Catholike felowship ye are departed whom ye leafte behind you al Italie Fraunce and Spaine c. who went out with you a peece of Germanie Suitzerland England and Scotland and after whom ye went some after Luther some after Zuinglius some after Caluin Therefore ye are al Apostates Now when I departed from you with whom notwithstanding I neuer remained wholly I departed from Apostates and came to that fellowship which neuer forsooke their former faith nor went out nor leaft any behind them who might complaine of their departure nor had any peculiar Captaines but onely the Apostles and their Successours that folowed them lineally from age to age Therefore the name of Apostata belongeth not to me but to you and to your felowes If the Reader say that we doo but sclaunder one the other let him consider the reason and not the wordes An Apostata is one The Protestantes be Apostates who faileth and depareth from some certaine lawful head We departe from none but kepe God Christ and his Ministerial headdes Bishops Priestes Kinges and Magistrates But the Protestantes haue denied al the Bishops aliue in the whole earth who liued before and in Luthers time They haue and doo rebel in al countries for the pretence of Religion And so they forsake both the obedience of spiritual and temporal gouernours therefore they are by al meanes Apostates Iewel Pag. 131. They are for a great part learned and graue and godly men and are much ashamed to see your solies Harding There is no learning against faith What learning cal you it when a man learneth to denie this to be Christes body which he said to be his body Or to holde Matt. 26. that the Church is sometimes hid Matt. 5. which Christ said to be a Citie built vpon a hil that can not be hid What grauitie is this to be moued and caried out of the Church and to be tossed hither and thither with euery puffe of new doctrine Nowe to be a Hussite then a Lutheran now a Brentian afterward a Zuinglian and last of al a Caluinist Yea what grauitie is it to defende that al these sectes may be saued seing they teâââ contradictorie doctrine and wil come to no agreement Concerning our folies which you say they see they are folies to worldlynges and to men wise in their owne eyes as a man to shut vp him selfe in a Cloister to watch to fast to praye to liue chaste to bewaile his sinnes to geue awaye al his goods for Gods sake to honour Gods frendes with a due reuerence and worship to beleue Christ rather then our eyes and to trust the wit of our Predecessours rather then our owne These are in deede our folies in ãâ¦ã we glorie through Gods grace leauing the pride oââoâ⦠new traÌslations of the Scriptures your Sectes and wordly wisedom the breaking of vowes the liuing in incest and open filthinesse with impudent maintenance therof to your great learning grauitie holinesse and wisedom Iewel Pag. 131. NotvvithstaÌding if there vvere not one neither of them nor of vs leaft aliue yet vvould not therfore the vvhole Church of EnglaÌd flee to Louain Harding Who euer said that the whole Church of England must flee or was fled to Louaine You kepe some parte of it fast inough from fleeing to Louaine or any whither els if the Tower the Fleete the Marshalsea the
that very argument of Tertullian which now M. Iewel setteth forth And in that very place S. Hierome nameth Tertullian as an enemie of second mariages But verely the case is not like in Bishops and Priestes For euerie man of necessitie is borne a laye man therefore it were not reason to force him who could not chose but be a laye man to marye but once whereas none are made Priestes but those that know before hand that the Apostle willed such only to be chosen Priestes as are the husbandes of one wife that is to say as haue not had two wiues but either none or but one This law being foreseene causeth it to be no iniurie to forbid the second mariage if any man wil be an external and publike Priest For he needeth not to be such a Priest except he him selfe be willing thereunto Againe the internal Priest needeth no more but an internal sanctitie whiche may be kept in the second mariage and whereby God is specially pleased and that bicause he is only his owne Priest But the external Priest must also professe an external sanctitie bicause he beareth the person of the whole Churche and by his order witnesseth 2. Cor. 11. that the Church as S. Paul saith is despoused or maried to one husband alone verely to Christ so that in the internal Priesthod it is inough to haue inward holinesse without any outward signe peculiarly belonging therunto bicause it is a Priesthod which is geuen in Baptisme where the soule is inwardly washed aÌd prepared to receiue other sacramentes But in the external Priesthod there must be also an external signe of holines bicause that external priesthod is of it selfe a SacrameÌt that is a visible signe of a holy thing wrought inwardly Internal priest aÌd external do differ ad Heb. 5. Thirdly the internal Priest hath only to offer his owne spiritual Sacrifices vpon the Aultare of his harte but the external Priest hath to offer giftes and external Sacrifices vpoÌ the outward Altare also for the sinnes of the whole people as S. Paule saith Therefore both TertulliaÌ in this point the MoÌtanist and M. Iewel the Caluinist are in like sort deceiued The Montanist in making it no more lawful for a laye man to be twise maried then for him to be made a Priest who had ben twise maried The Caluinist in making the internal and external Priest to be al one For whereas I reasoned out of S. Hierome no Priest or Bishop and no Church and S. Hierome meant of suche a Priest as is aboue a Deacon M. Iewel would proue out of TertulliaÌ that where three ChristiaÌ laye men are there is a Church I coÌfesse where but one Catholike layeman is there is one of the Church in which Church there are many external Priestes but if ther be a thousand layemen belonging to such a congregation as doth not acknowledge any external Sacrifice and Priesthod as the protestantes doo not there those thowsand neither are the Church nor of the Church bicause no Church is without an external Priest or Bishop who may offer publike Sacrifice and also consecrate an external priest Tertullian was not of this mind that there was no external Priesthod but his errour was TertulliaÌs errour in that he wold haue the internal and external Priestes to be in like case concerning the second mariages But otherwise his wordes confesse that not only the authoritie of the Church but also the honour sanctified of God by the assemblie of priestes TertulliaÌ Ibidem hath made a difference betwen the Order of priestes and the laie people His wordes are differentiam inter ordinem plebem constituit Ecclesiae authoritas honor per ordinis consessum sanctificatus à Deo The authoritie of the Church and the honour sanctified of God by the assemblie of the Order to wit of priestes hath made a difference betwen Order that is priesthood and the Laitie Two thinges haue made this difference betwen priestes and laymen the one is the authoritie of the Church the other is Christ him selfe Who beside the authoritie of the Church by the Sacrament of holy Orders hath instituted this difference of priestes and of layemen The sacrament of holy order is geuen Consecration of a Bishop whiles God sanctifieth the honour that is the preferment of him vpon whom the bishop in an assemblie with many priestes about him laieth his hande This Consecration of the bishop with other bishops or priestes Tertullian calleth Consessum ordinis the assemblie of Order and the Sanctification of God is that which is geuen by the Sacrament of Priesthod For euery Sacrament doth sanctifie the worthy receiuer as S. Paule namely saith of the SacrameÌt of external priesthod vnto his disciple Timothee 1. Tim. 4. Despise not the grace which is in thee False traÌslation to minister the oblation for to offer vp Sacrifice which hath ben geuen thee by prophecie with the laying on of the handes of priesthod Now a priest thus made might baptize and offer Sacrifice albeit he were alone But the worde offerre to offer M. Iewel turneth to minister the oblation But what peruerting of wordes is this What corruption of the sense What licencious translation Speaketh not Tertullian of the action of a Priest You meane by your ministring of your oblation that the Priest ministreth to the people that thing which the people offered to the priest and so you make the people to offer bread vnto the priest but the priest to offer nothing vnto God But Tertullian saith the priest doth baptize and doth offer meaning that he offereth to God But if your sense be true the people doth offer to the Priest and not the priest vnto God and consequently the priest doth not offer at al. Iewel Pag. 131. Againe ye demaund of me vvhat Bishop of Sarisburie euer sithence Augustines time mainteined this doctrine I might likevvise and by as good authoritie demaund of you vvhat Bishop of Rome before the same English Augustines time maintained your doctrine Or as I said before vvhat Bishop of Rome euer before that time either saide or knevv your priuate Masse Harding The questions are not like M. Iewel there is a thowsand yeres distance betwen them I demaund of your Predecessours from this day vpward til S. Augustines tyme who first brought the faith vnto the English nation But you demaund not from our time to S. Augustines and so vpwarde but only from S. Augustines time vpward Many thinges haue ben or might haue ben lawfully concluded betwen this and S. Augustines time which is the space of a thowsand yeres albeit the same had not ben vsed before or not throughly knowen The Eucharist ministred to childreÌ at their Baptism and decided As for example the vse hath ben these later thowsand yeres to minister baptisme vnto children rather without geuing them the Sacrament of the Altare then otherwise and that euen in those Churches in some of which within
yet haue benne more plaine if you M. Iewel had not practized your olde false sleight in cutting of my wordes For when I had asked whether D. Capon Shaxton Campegius or Audley or any other bishops of Sarisburie taught your doctrine I answered thereunto it is most certaine they did not How be it I staied not there but went forward to remoue that your obiection of Capon and Shaxton whiche I forsawe you would make And thereunto I said thus How so euer those two first named Capon M. Ievvel left out al these wordes bicause thei ansvvered him fully and Shaxton onely in some parte of their life taught amisse how afterward they repented abhorred your heresies and died Catholikes it is wel knowen Now beside these whome els can you name Al these wordes of myne you leafte out M. Iewel as if I had neuer printed them You leafte them out not onely by not answering them but also you did not suffer them to be printed in your booke emong myne owne wordes leaste you should haue benne answered before you had replied as most times you are as it should appeare if it would please the Reader but to vew and peruse my woordes ouer againe and diligently to conferre them with yours Which I wish him to doo not only for trial of this point but also al others whereof so euer both we haue treated And he shal say you were answered before you made the Replie confuted before you made your pretensed Defence But what conscience haue you that liue at least mainteine the life of your estimation among them of your Secte by lying by dissembling by cutting of by adding vnto by mangling your Doctours briefly by deceiuing the reader one waie or other You were ashamed to haue no predecessour at al in the See of Sarisburie and to be like Nouatian or Donatus and such other the like Heretikes And therefore you name two Predecessours both which protested at their death that you and al your felowes are Heretikes and repented that euer they communicated with you so farre as they did Thus you come of your selfe as the Deuil doth and shal come in his chief member Antichrist And you come not holding by lineal Succession nor by lawful Sending as Christ came being sent of his father and being borne of the seede of Dauid and of Abraham But you are without Predecessours and I am sure if God for our great sinnes forsake not our CouÌtrie you shal not long haue Successours Iewel For the rest of the bishops that vvere before them vvhat faith they held and vvhat they either liked or misliked by their vvritinges or sermons it doth not greatly appeare Harding What neede wordes when dedes speake It is euident they kepte that which they receiued of S. Augustine our Apostle and that which was before and afterward beleeued in al Christendome Thei said Masse they adoured Christes body in the blessed Sacrament who doubteth of it They asked their coÌfirmation of the bishop of Rome and acknowledged him to be the Apostle S. Peters Successour Therefore they were not your Predecessours in faith and doctrine you may be assured M. Iewel Iewel I trust they held the foundatioÌ and liued and died in the faith of Christ Harding Now now M. Iewel you haue bewraid M. Ievvel be wraith him selfe what you teach in corners now that lurking heresie is cropen out whereof I spake in my Preface to you before my laste Reiondre touching the Sacrifice of the Masse There I shewed that the Catholike Church must be beleeued in al pointes of Religion and that they were Heretiques who persuaded them selues that it was inough to beleeue certaine Articles of the faith and to let the rest alone not regarding whether this or that be true But what cal you the Foundation of the true faith You knowe that al your Predecessours acknowleged the Popes Supremacie said Masse and beleeued the doctrine of the seuen Sacramentes and taught so Otherwise they had ben noted for Heretikes of others who liued together with them as you are of them who liue with you Seing then you know they did so what can you meane by the foundation but onely the beleefe of the Trinitie and of Christes birth death and Ascension As though it were inough to beleue those thinges what so euer become of the reste Math. 12. Math. 18. Luc. 10. But Christ saith he that is not with me is against me He that heareth not the Church let him be to thee as a heatheÌ and a publicane He that heareth you heareth me he that despiseth you despiseth me and him that hath sent me And S. Paule saith 1. Tim. 3. Iacob 2. Agust epistol 29. ad Hieron The Church is the piller and sure stay of truth And S. Iames he that faileth in one is made giltie of all that is as S. Augustine expoundeth it he that faileth or sinneth against Charitie is giltie of al other faultes Nowe charitie is broken if vnitie be broken and vnitie is broken if the bishops beleeue not euery Article of the faith expressely which the Churche teacheth to be expresly beleeued Therefore either your predecessours were with you or against you There is no midle or meane With you they were not bicause they taught seuen Sacramentes and the Popes supremacie and the Sacrifice of the Masse c. Therefore they were against you And then ye are the first of that faith and doctrine whiche now ye teache You therefore came of your selfe and are without Predecessours Iewel 131. If they had liued in these dayes and seene that you see they vvould not haue ben partakers of yours vvilfulnesse Harding These are the wordes of an Antichrist who seeking to make him selfe equal with Christ doth vse such Phrases by his wicked members as Christe did vse concerning his owne person In deede Christ and only Christ might say such wordes bicause he only shewed such miraculous workes that were hable to haue turned SidoÌ and Tyrus Ioan. 2. 10. or any other hard harted people But what haue we seene in these dayes M. Iewel which would haue ben hable to haue made al your Predecessours to haue yelded vnto your new faith Haue ye spoken with al tonges as the Apostles did Nay ye haue coÌfouÌded and dispersed them as it was done at the building vp of the toure of BabyloÌ For whereas in holy matters and specially in the Church Seruice we seemed to be deliuered from the curse of the DiuisioÌ of tongues bicause many nations of diuers laÌguages were vnited and knit together in one Latine or Greeke Church Seruice you go about to set the worlde againe as farre a part by diuers vulgare tongues as euer it was before Christes coÌming Haue ye built vs new Churches or schooles or hospitalles or colleges Nay ye haue pulled downe the olde and defaced them to the vttermost of your power Haue ye made peace in the earth and reconciled al dissensions Ye haue rather diuided the subiecte
from his Prince the child from his father and the wife from her husband What is it then wherein your Predecessours if they had now liued and had seene it would not haue benne so wilful as we are They should haue seene in you Diuisions sectes factions pride wantonesse fleshly libertie crueltie murders treasons rebellions Churche robbinges and to be short al impietie and contempte of God Pride accompained with malice couetise and lecherie was the foundation A foule mouthed Frier as euer liued on the earth and a NuÌne incestuously coupled together was the building that rose vp of your doctrine which to this daie goeth forward with like increase And yet if your Predecessours had seene that which we see they would forsooth haue ben astonned to see the heauenly fruites which these men bring foorth Iewel To be short vve succede the bisshops that haue ben before our dayes vve are elected consecrated confirmed and admitted as they vvere Harding Here is no lye at al. That I may speake of no other difference the Bishops whom you succeede were al confirmed by the bishop of Rome and so is none of you Iewel .. If they vvere deceiued in any thing vve succede them in the place but not in errour Harding By their place is meant specially their doctrine and beleefe which seing you haue not you are not their successour no more then Paulus Samosatenus the heretique was the Successour in S. Peters chaire in Antioche no more then Gregorius the Arian was S. Markes successour in Alexandria no more then al the Bisshops of Christendome are to be accompted the successours of the Heathnish Priestes which in the same Cities before worshipped Idols It is the Doctrine and place together which maketh the Succession and not the walles of the towne Churche or house alone Iewel They vvere our Predecessours but not the rules and standardes of our faith Harding As long as they remained in that vnitie of Doctrine which they receiued of the Apostles or of the Apostolike Churches as Tertullian doth wel shew so long they are presidentes and their continual Succession is a good rule and standard of our faith For they are pillers of the Church the Successours of the Apostles Luc. 10. whom he that heareth heareth Christ Now when those that breake the Vnitie which was in the Church before come to sit in any bishops Chaire they in deede are no presidentes no rules nor standardes of our Faith bicause the Apostle biddeth vs obserue and beware of them 2. Thess 3. that walke inordinatly and make dissensions For the Church of God hath no suche custome to striue 1. Cor. 11. and to resiste at once al the Bishops of the whole Church as Martin Luther did Iewel 131. Or rather to set apart al comparison of persons the doctrine of Christ this day M. Harding succedeth your doctrine as the daye succedeth the night as the light succedeth darknesse and as the truth succedeth errour Harding VVhat is the daie vvhat is the night in M. Ievvelles iudgement That is to say your doinges and proceedinges are the daye the light and the truth but the Catholique faith whiche we teache and al our predecessours in al the worlde haue euer taught is the night the darkenesse and errour But sir if your doctrine be daye or light and ours night or darkenesse how chaunceth it that our doctrine was euer openly seene in the whole worlde from the Apostles time vnto these daies in so many Bishoppes throughout al nations teaching al one thing and yours was not sene by your owne confession for nine hundred yeres together This was a long night pardy M. Iewel Is it the nature of the light not to be seene Who sawe not our Altars our external Priestes and our Sacrifice of the body and bloud of Christ in the whole world from East to Weast Malac. 1. as Malachias prophecied and the euent shewed But your no Aulters your no external Priestes and your no sacrificing of Christes body briefly the Imaginatiue face of your Negatiue Religion or rather of your no Religion who could see before that now of late ye pulled downe our Aulters to shewe howe ye had no Aulters and before violently ye bannished our Priestes and draue them out of their Churches to shewe howe ye had no Priestes and denied Christes Real Presence to shew how ye had no Sacrifice Our Munkes and Friers from S. Ihon Baptistes dayes and from the tyme of those that liued a very holy life in Egypte froÌ the time of S. Marke the Euangeliste vnto the time of S. Basil in the East of S. Augustine S. Benedicte S. Frauncis and S. Dominike in the Weast had replenished Christendom with Cloisters and Monasteries to those our Monkes I say al the worlde beareth witnesse But your no monkes Renegates and Apostates liued in Turkie or in Hel for in the landes of Christendom no such doctrine shined none suche was heard of whiche should auouche that it is not lawful by Gods grace to make a vowe that a man wil renounce the riches and pleasures of the worlde and liue continently vnder the obedience of a spiritual Father If your doctrine be the light and the daye howe commeth it to passe that not so muche as one Churche or chappel in the whole earth can be named where before these fiftie yeres it was vnlawful to occupie holy Chrisme in bishopping of childerne or to saye Masse or to teache the seuen Sacramentes to praie for the dead to celebrate the Churche Seruice in the Latine tongue to desire the Apostles Martyrs and the other Saintes to praie for vs al which thinges now you accompt for vnlawful Can the light be so darkened that it should be vnknowen vnto you whether ye had any auncestours at al or no We can if neede were set forth a rolle of our Pastours and Bishops from this daye vpward vnto S. Peters time in such sort as you shal name no one time of whiche we are not hable to saye vnto you these many prelates and Pastours were knowen to preache Christes gospel at once in diuers nations Marcke M. Iewel what I saye to you and consider of it wel For herein your vtter Confusion appeareth that ye are not hable to bring the continuance of your doctrine vp vnto S. Peters time without interruption albeit you should be bounde to name for euery fiftie yeres in Order but one man in the whole worlde at once Thinke of it with al your witte and geue me an instance There are since Christes time fifteen huÌdred yeres passed Geue me for euery hundred yeres two Catholike men one liuing after the other whom you may iustifie to haue ben of your faith holding that doctrine whiche you holde and so geue me in al but thirtye menne liuing and knowen to haue lyued eche of them about fiftie yeres one after the other and for my part I wil release you of your bond of subscription Such a lightsome Churche ye haue that
Returne Article 4. fol. 30. sequeÌtib I think it not good to staÌd about it here bicause the matter is wel handled already by M. Dorman M. Cope and M. StapletoÌ But you dissembling what they say go on to mainteine the SuccessioÌ of lies in your own generatioÌ Iewel Pope Liberius vvas an Arian Heretike Harding Or els you are an errant sclauÌderous lier The truth witnessed by al sortes of writers is that he suffered bannishment by Constantius the Arian Emperour for the true Catholik faith Hieron in Chronicis in Catalogo and as S. Hierome reporteth being ouercome with the tediousnesse of his bannishmeÌt subscribed to the Heresie after a sort to wit by setting his hand to the bannishment of Athanasius For the Popes power was then knowen to be so great that the Emperour knew the Patriarke Athanasius could not seeme iustly to be deposed onlesse both other Bishoppes and specially the Bishop of Rome had agreed vnto it But when Liberius would not agree to the Emperours vniust request he was bannished Theodorit lib. 5 hist Tripart cap. 18. and as Theodoritus witnesseth he returned home to his See at the request of the vertuous Matrones of Rome who knew him to be farre froÌ the Arians heresie and iudged so wel of him for it that they would not coÌmunicate with Felix whom the Emperour had placed in Liberius roume For somuch as no man knew the cause and state of Liberius better then Athanasius of al otherlie is chiefly to be heard His wordes are these Athanasius in Epist ad SolitariaÌ vitam agentes VVhat Athanasius iudged of Liberius Liberius deinde post exactum in exilio biennium inflexus est minisque mortis ad subscriptionem inductus est Verùm illud ipsum quoque eorum violentiam Liberij in haeresim odium suum pro Athanasio suffragium cùm liberos affectus habebat satis coarguit Afterward Liberius hauing passed ouer two yeres in baÌnishement stooped and by threates of death was brought to subscribe But that very selfe same facte of his is a sufficient argument both of their Violence and of the hatred that Liberius bore to the heresie of the Arians and what his consent and opinion was concerning Athanasius at what time he had his desires free that is when he might both speake and do freely what semed to him most mete and expedieÌt in that cause How plaine are these wordes against you M. Iewel Athanasius who liued together with Liberius and knew his whole state sawe right wel that the Subscription which he made proued him not an Arian Heretik but rather a Catholike bicause he subscribed not voluntarily but violently coÌstrained and that not with a vaine feare only but also with the present bannishment of two yeres and farther with the threatninges of death Therefore although Liberius sinned greuously in yelding for feare yet he neither was an Arian nor preached he their heresie in his Churche at Rome after his returne but rather repented his deede of subscription and amended it by preaching and doing al that he was hable against the Arians and therfore after his death Epiphanius calleth him beatum Epiphan Haeres 75 Tripart lib. 7. c. 23 In Apolog 2. blessed and Theodoritus calleth him sanctissimum most holy In an other place Athanasius writeth of him thus Eximiarum vrbium Episcopi capita tantarum Ecclesiarum et verbis mihi patrocinati sunt exilia sustinuerunt in quorum numero est Liberius Romanus praesul qui quanquam non vsque ad finem exilij maela perpessus est biennium tamen in ea transmigratione perdurauit non ignarus sycophantiarum quas patiebamur The Bishops of famous cities and the heades of great Churches fauoured me bothe in wordes and for my sake also susteined bannishement Emong whom was Liberius the Bishop of Rome who although he suffered not the miseries of bannishement vntil the ende yet he continued in that place whiche he was carried vnto two yeres not vnwitting what were the sclaunders that we suffered This Liberius then although perhaps he subscribed at the length yet was there neuer good or honest man that euer would cal him an Arian who in dede neuer loued the Arians but abhorred their opinion But perhaps perhaps I say he was wearye of his long bannishement and after terrible threates of death being otherwise weake subscribed Wel maie such a forced subscriptioÌ argue the lacke of fortitude certainely it proueth not heresie For an Heretike doth stubbornely defende his opinion But Liberius was so farre from defending the Arian heresie that he could hardly with terrour of death after two yeres banishmeÌt be forced to put his hand vnto the booke against Athanasius which was in deede a derogation to the faith by a coÌsequeÌt but directly it was not Arianisme How seemeth not this wicked generation to spring of the Deuil sithence it maketh the worst of euery thing speaking euil of that which may wel and ought charitably to be defended And yet if he had benne an Arian with al his harte so long as he neuer decreed any thing according to the Arian heresie nor did set it foorth by publike authoritie of the See of Rome that should not hurt our matter of Succession Iewel Pag. 131. Pope Leo as appeareth by the Legende vvas likevvise an Arian Harding Here are al thinges stoutely spoken and nothing proued There haue benne ten Popes euery of whiche was called Leo but none of them al for ought that can be prooued was an Arian But it appeareth by the Legende say you What an obscure proufe is this yet how cleare is the sclaunder What Legende meane you M. Iewel Is it so notable that it was ynough to say the Legende whiche manner of speache we vse when we speake of knowen thinges Or were you a shamed to name the authour Verely onlesse you meane Leo the first I dare boldly say you can shewe vs no Legende written of any other Pope of that name And doth it appeare by his Legende that he was an Arian Certainely the contrarie appeareth That holy and learned Pope bothe by his owne learned workes Leo the first farre from al suspicion of Arianisme wherein he speaketh much against the Arians and by the witnesse of the fourth General Councel and of al the worlde besides is so purged from the suspicioÌ of that infamous name that your sclaunder in such a case must needes be most damnable vnto your selfe Truly me thinketh I lacke wordes to set foorth in due colours the lewd licentious tongue of this Sclaunderer and yet he alleageth nothing at al for al those hainous crimes which he imputeth vnto so many innocent and worthy menne The vvorthy Legende by vvhich it appeareth to M. Ievvel that pope Leo vvas an Arian Iacobus de Voragine But wilt thou know learned Reader what a worthy peece of worke it is that M. Iewel here calleth the Legende whereby he would proue that Pope
and the authoritie of Pope Coelestinus resisteth the impietie of Nestorius And yet is Pope Coelestinus a Nestorian No truly but M. Iewel prooueth him selfe a most impudent Lyer and a wicked sclaunderer Iewel Pope Honorius vvas a Monothelite heretique Harding Of Pope Honorius Now at length M. Iewel you say that which hath some face of truth For Honorius in deede fel into the heresie of the Monothelites But he fel into it when as yet it was not euidently condemned by the Churche in any general Councel He fel into it but he defended it not and yet the crime of heresie is not properly incurred without a stubborne defence of falsehod Againe he did not only not make any heretical Decree touching the defence of that heresie by the authoritie of the See Apostolike but rather as a publike person he did resist that heresie Platina in Honorio For he induced Heraclius the Emperour to bannishe Pyrrhus the Patriarke of Constantinople and Cyrus the Patriarke of Alexandria who were giltie of the Monothelite heresie How then standeth it together that Honorius did bothe fauour and hate the selfe same heresie Some men considering what he did say that he was falsly accused of the heresie but others thinke rather that in his harte he fauoured the heresie yet bicause the Romaine Churche to witte the Bisshoppes of Ostia of Porto of Preneste of Velitro of Sabini and suche others that hauing their bishoprikes neare there about are moste commonly resident in Rome or are moste easily assembled thither to euery Consistorie with a great number of Priestes of Deacons and of other learned men who are the Councel Cypria in epist ad Clerum vib Rom. and Senate of the Pope bicause I say they are and euer haue benne euen from the beginning men of great experience as it may appeare in S. Cyprians workes and of constancie in the faith as who liued with diuerse Popes one after the other bicause then this reuerend companie were knowen to resiste as wel the Monothelite heresie as al other heresies it standeth wel together that Pope Honorius albeit in his owne person he fauoured that heresie Pope Honorius only burdened vvith the crime of heresie among the Popes yet durst not to publishe it in the coÌmon assemblie but contrarywise did there as they gaue him Councel Whereby it came to passe that he both deposed Monothelites openly and yet fauoured their opinion priuily And this is the only Pope who may iustly be burdened with heresie But now consider good Reader the worke of God when he should come to confirme his brethrene that is to say to doo any open thing whereby the other Bisshoppes might be established in their faith then was he constrained to doo that whiche might edifie and not hinder the true faith that God might be iustified in his woordes Math. 16. who sayd to S. Peter vppon this rocke I wil builde my Churche and Hel gates shal not preuaile against it Luc. 22. and thou being once conuerted confirme thy brethrene feede my sheepe Ioan. 21. feede my lambes For when Honorius came to this pointe whether in publike Consistorie the Monothelite heresie whiche taught that there was but one wil in Christe should be allowed or no! then as Platina recordeth the Pope infourmed the Emperour as wel by letters as by messangers that Christe had two willes and that was done by the common assemblie and the letters went as the deede of the See and Churche of Rome whereas in the meane time Honorius was of an other minde within him selfe And they that are about great personages knowe right wel that they doo many times sende many messages and letters through the aduise of their Councel whiche the greate personages them selues would not haue to take place Thus we see a double person in him that gouerneth one which he hath in respecte of his owne priuate minde and iudgement the other which he hath or rather taketh as put vpon him by the publike office which he beareth Now concerning the matter of Succession the publike person is only to be regarded which in Pope Honorius was Catholike For that is the personage whiche may hurte or hinder the Church Of that publike personage Pope Agatho who followed not long after Honorius doubted not to write as it is recited in the sixth general Councel Act. 4. Concil 6. General Act. 4. concerning this very heresie of the Monothelites Apostolicae memoriae meae paruitatis praedecessores dominicis doctrinis instructi ex quo nouitatem haereticam in Christi immaculatam Ecclesiam Constantinopolitanae Ecclesia praesules introducere conabantur nunquam neglexerunt eos hortari atque obsecrando commonere vt a praui dogmatis haeretico errore saltem tacendo desisterent ne ex hoc exordium dissidij in vnitate Ecclesiae facerent vnam voluntatem vnámque operationem duarum naturarum asserentes in vno Domino nostro Iesu Christo The predecessours that were before me seelie man that I am men of Apostolike memorie and instructed in the Doctrine of our Lorde since that the Bishops of Constantinople endeuoured to bring an heretical noueltie into the vnspotted Church of Christe neuer ceased to exhorte them and with earnest meane to admonish them that they would at the least wise by forebearing talke surcease from the heretical errour of their wicked opinion least affirming that there was in our Lord Iesus Christe but one wil and one operation of two natures hereby they should cause strife to beginne in the vnitie of the Church Thus the predecessours of Agatho emong whom Honorius was one did as he reporteth alwaies openly defende the Catholique faith against the Monothelites It is to men knowen perhaps sometimes that the Pope or prince leadeth an euil life as for example in fornication or in Aduouterie Yet so long as their lawes forbid them bothe the menne are of euil example but the lawes are good and holesom and the common Weale is wel prouided for But if once Aduouterie or Fornication should be made lawful by Lawe as some menne say that vserie somewhere is then is the common Weale domaged No heresie euer decreed openly by any of the Popes But sithens the time that S. Peter sate first at Rome God hath wrought this miraculous yea thrise miraculous worke that there was neuer yet any open Assemblie or Synode kepte wherein any Heresie by any one of so many as haue ben S. Peters Successours was euer decreed The publique sentence and iudgement of the See Apostolike in matters of faith was neuer to this daie defiled or defaced with false doctrine That is the Succession which we holde of and whereof S. Augustine said so long time past August in Psalmo contra partem Donati Numerate c. Recken vp by tale the priestes euen from the very seate of Peter and in that rew of Fathers see who succeded other that is the Rocke which the proude gates of Hel doo not ouercome Iewel
al to be folowed in your deedes For he that dissenteth from you Doctrine is either an Heretique or a Schismatique These wordes being wel and duely considered of I reporte me to thine indifferent iudgement discrete Reader what M. Iewel can seme to any wise man to haue wonne by Iohannes Sarisburiensis He accuseth the vices of the Romaine Clergie and of some Popes them selues We also accuse the same Their euil deedes be not to be folowed saith he We saie the same and praie God to amende them Scribes and Pharisees sate in the Church of Rome said the people in his time Were it true yet were they to be obeied touching doctrine and to be beleeued bicause they sate in the Chaire of Peter as Christ coÌmaunded the Scribes and Pharisees of the Iewes to be obeied and thinges to be done and kepte whiche they said bicause they succeeded Moyses and sate in Moyses Chaire Howbeit what the people of Rome of Italie and of Germanie said of the Pope at that time it ought the lesse to be regarded bicause they spake vpon grudge conceiued against him the Romaines Platina in vita Hadriani â for that as Platina witnesseth he denied them their ernest request which was that they might liue freely vnder the gouernement of the Consulles and be exempted from their subiection to the Church the Italians and Germains for that they were muche vexed with warres by William the King of Sicilia and Frederike the firste Emperour from whiche vexation and troubles they saw they should haue benne deliuered if the Pope woulde haue benne content to suffer the Landes of the Churche to be inuaded and taken awaie by those Princes Euen so in these daies the Popes be the worse spoken of and finde the lesse good wil at many mennes handes in some partes of Christendome bicause they can not be induced to allow and confirme the possession of certaine ecclesiastical Landes which haue ben taken froÌ the Church by vnlawful meanes in such wise as they them selues would haue it allowed and confirmed To be short agree with vs M. Iewel vnto the doctrine which the Church of Rome teacheth where the Succession is certaine wherunto your owne doctor Ioannes Sarisburiensis leadeth you and we wil agree with you in reprouing the vices and faultes of that See the proufe of which for a great part of them for ought ye can shewe is vncertaine Would God ye would once consider how sclender and weake the Argumentes ye make against the catholique Faith are which alwaies ye deduce à moribus ad doctrinam that is from reproufe of manners to the reproufe of doctrine Iewel Pag. 132. This is M. Hardings holy succession though faith faile yet Succession must holde Harding Nay syr Succession doth holde that faith maye not faile For you haue not proued by any one example that faith did euer faile in the Churche of Rome In the Church I saye which consisteth of the Pope and of a college and an assemblie of graue Bishops and priestes professing them selues the faith and teaching it others In that open assemblie neuer was there false religioÌ decred or taught whereas so many heresies haue ben not fewer then a hundred and so many Archeheretikes of whom some haue ben in the other Patriarchal Sees but in Rome neuer was there an Archeheretike or any Pope who in Councel or Consistorie decreed or confirmed any heresie to be admitted To him that knoweth the ecclesiastical histories and conferreth the See of Rome with al other Churches it is such a miracle as therby God hath witnessed that Succession to be the Rocke of the faith In so much that the Bishops of the prouince of Tarracon in Spaine wrote thus vnto Pope Hilarius In Tom. 1. Concil epist 2. Ad fidem recurrimus Apostolico orè laudatam inde responsa quaerentes vnde nihil errore nihil praesumptione sed pontificali totum deliberatione praecipitur We resort vnto the faith praysed by the mouth of the Apostle seeking answers from thence whence nothing is commaunded by errour nothing by presumption but al by bishoply deliberation Iewel For vnto the succession God hath bound the holy Ghost Harding No but vnto the holy Ghost The holy Ghost causeth the SuccessioÌ to abide faithful God hath bound the Succession For he causeth the Succession to abide faithful bicause he causeth it to follow the inspiration of the holy Ghost that it may so be knowen for euer certainly true in the chiefe Apostles Chaire and in the fellowship abiding with him Christ saith he that heareth you Luc. 10. heareth me I am with you al dayes vntil the worldes ende Math. 28. I haue prayed for thee that thy faith faile not Luc. 22. and thou being once conuerted confirme thy brethern feede my sheepe Ioan. 21. feede my lambes I wil beseeche my father Ioan. 14. and he shal geue you an other conforter that he remaine with you for euer 16. the spirite of truth he shal teach you al thinges and al truth The Romaine faith is preached in the whole worlde Roma 1. Iewel For lacke of this Succession for that in our Sees in the Churches of England vve find not so many Idolatours Necromancers Heretikes Aduouterers Churcherobbers Periured persones Mankillers Renegates Monsters Scribes and Pharisees as vve may easily finde in the Church of Rome therefore I trovve M. Harding saith vve haue no Succession vve are no Bishops vve haue no Church at al. Harding Your Church of England hath yet scant continued so many weekes as the Churche of Rome hath continued yeres But if it had passed ouer such times of persecution as Rome hath if it had ben so assaulted by al sortes of enemies as wel within as without as wel with prosperitie as aduersitie I trow your Church would haue had before this as many Idolatours Necromancers Heretiques Aduouterers and such others by you named as the Church of Rome hath had Bishops And certainely already it hath had mo sortes of Heretikes and that within these xx yeres then Rome hath had euen by your owne accompte euil men within these fiften hundred yeres Idolatrie annexed vnto Heresie For your beginning progresse and the whole profession of your life is nothing but heresie whereunto Idolatrie is euermore annexed For an heretike doth alwaies worship his owne conceit and phantasie for truth and whereas God is truth he worshippeth his phantasie for God which is Idolatrie If the pope committed any faulte by frailtie he defended it not as you mainteine in open pulpites the breache of laudable and godly vowes and the marriages of consecrated persons who haue absteined from marriage euer since the Apostles tyme whose marriages saith S. Hierome be not so much Aduouteries Aduersus Iouin li. 1. as Inceste But in the number of mo then two hundred Popes within fiften hundred yeres you haue falsely numbred sixe or seuen as Heretikes whereas you can not denie but there haue ben in the same
Succession aboue thirtie martyrs who died for Christes sake and as many confessours or moe whom al the good men in the Church haue accompted for holy and blessed men There was neuer general CouÌcel holden by catholique Bishops which did not coÌmunicate with that See and reioysed to be honoured and coÌfirmed by it From S. Peters time to our age you cannot name any one daie or howre marcke wel M. Iewel you can not name one daie or howre I say in which any knowen Catholike Bishop in al the world did or might euer say with the approbation of good men I defie or I despise or I do not communicate with the Church of Rome how soeuer some one Pope might seeme not coÌmendable yet the Church the faith the Doctrine the Succession was euer commended of al Catholike men To that See appealed and resorted as to the chiefe Light of the Church a Li. 3. c. 3. Irenaeus b De Praes Tertullian c Lib. 2. Optatus d Ad SiriciuÌ ep 81 S. Ambrose e Ad. Damasum S. Hierome f Epi. 165. S. Augustine g De vocat gent. li. 2. c. 16. Prosper with al the fathers besides That See promoted the Gospel into the endes of the world into England ScotlaÌd Ireland Denmarcke the low Countrie Germanie Polonia Lituania Prussia Liuonia Hungaria Bohemia Bulgaria and presently into the new founde Landes That See conquered al heresies coÌfounded them and al their authours and mainteiners from Simon Magus to Martine Luther and Ihon Caluin who now beginneth to be brought very lowe and by Gods wil shal be brought lower shortely the follie and rebellious sprite which his Doctrine breedeth in his adherentes breaking out and shewing it selfe daily to the world more and more See M. Iewel you and your fellowes are as sore a fraid as euer was the gilty theefe of his iudge or the naughty boye of his maister But do I say trow you that ye therfore haue no Succession or that yee are no Bishops and haue no Church bicause in your Churches of England there are not to be founde so many Idolatours so many NecromaÌcers so many Heretiques Aduouteres Churcherobbers Periured persons Mankillers Renegates Monsters Scribes and Pharisees as many easily be founde in the Church of Rome Nay I trow M. Iewel you take your marke amisse For if I thought so as it pleaseth you to thinke of me I would not haue denied you neither Succession such as it is nor Bishops nor Churches or rather Congregations nor Ministers nor Minstrels neither for the better furnishing of them withal if these so many worthy qualities could worke so great an effecte For that I speake not here of Heretikes The clergie of these nevv coÌgregatioÌs vvherby SuccessioÌ is claimed and so coÌsequently of Idolatours which faulte is common to you al what aduouterers whoremasters Incestuous persons Churche robbers Church breakers Periured persons Mankillers Renegates Abiured men Friers Apostates Lecherous Munkes Tapsters Hostlers Pedlers Tinckers Coblers Summoners Viceplayers Deuil Players Fellons Horse stealers Newgate menne briefly what vile and rascal rable want ye to fournish vp your Succession your bishoprikes your Synagogues and Ministring roumes withal Verely if this geare could make a Succession it shal soone be made good that ye haue also a Succession such as it is And ye neede not to mistrust any whit at al hauing so many of euery sorte as shal be more then inough for you Marie put these away out of your congregations I would cal them Churches were not that name to good for you I feare me you would leaue but a poore seely clergie behinde See hovv M. Ievvel vvil proue his so many Idolatours c. In the Church of Rome But how easy is it trow you M. Iewel to find so many Idolatours in the Churche of Rome as you beare vs in hande there may be founde Doth one poore facte of S. Marcellinus alone for the whiche he repented foorthwith and dyed a glorious Martyr of God make vp with you so many Idolatours I am wel assured that if you could haue found but one Pope more that had done the like you would not haue spared him your modestie is such but he should haue ben scored vp also to make vp your number of so many Idolatours Be it that Syluester was a Necromancer So many NecromaÌcers and Hildebrand too who was of that crime as of many other vntruly sclaundered by his enemies that could not abide to heare of any correction for their enormous faultes and therefore spited that good Pope as you doo al the Popes wil yet those two make such a number of Necromancers in that See that it were a very easy matter to finde so many as you would gladly make your Readers beleeue there were Be it that Liberius Leo Coelestinus Honorius So many heretikes and Ihon the 22. holding priuate opinions without open maintenance of them had ben Heretikes as you most sclaunderously reporte them out of baudye Bale and braine-sicke Illyricus yet these fiue make not so great a number pardy that it should be an easy thing for you to finde so many Heretikes in the See of Rome as ful rhetorically you set the matter forth Now with what face pretende you vnto the worlde that it is an easy matter to finde so many Heretiques emong the Bishops of Rome whereas with long prying and pooring in al your brethrens bookes you could finde but fiue to whom you durst to impute that crime of whiche yet three are vniustly sclaundered and the other two only misliked for their priuate assertions and neuer denounced Heretikes for stubborne maintenance or making any open Decree touching that whereof once they erroneously iudged But yet you wil saie that among the Bishops of Rome there were many Aduouterers So many aduouterers c many Church Robbers many Periured persons many Mankillers many Renegates It is happy M. Iewel that your worde is no sclaunder But I pray you good sir how many can you truly name of al these For of so great a number as you speak of it is wel likely you can name some and your malice is such against the Popes that you wil spare none howe smal a surmise soeuer you haue inducing you to thinke so euil of any Pope Go to then M. Iewel of your so many name vs some one infamous in eche of these great crimes which indifferently you laye to the charge of the Bishops of Rome leauing an euil suspicion in your Readers head that for the most parte al the Bishoppes of Rome were giltie of the one or the other How many Aduoutrers then can you name to vs Pope Hildebrand saye you was an Aduouterer that is a starke sclaunderous lie But were it true how many mo can you name let vs heare them Is there no mo but Pope Hildebrand Is one now become many with you and many but one So many Churche robbers Perchaunce yet of your Churche
Robbers you haue greater stoare And who were they I praye you emong the Popes that committed that heynous facte Hildebrand you tel vs againe was a Church Robber Doubtelesse this poore Pope hath offended you very muche whiche argueth he was a good Pope And were there no mo Churche Robbers amonge the Popes but Hildebrand Cough vp M. Iewel voide the malicious humour of your stomake Of so many Churche robbers as are in that rewe of Bishops name vs but one more For vpon so great a vaunt your Reader may happely thinke that you could name some other besides Hildebrand But suppose that this Hildebrand had ben no Churche Robber as in deede he was none and you could not iustly haue charged him therwith had you not put your felicitie in sclauÌdering good and vertuous men where then might a man so easly haue found I say not so many Churchrobbers as you tel vs of but only one emoÌg al the Bishops of Rome Wel yet of Periured persons we shal find great numbers that you might not be found a sclaunderer in that point So many Periured persons how wel soeuer you haue acquited your selfe of the former Go to then tel vs how many Periured persons occupied that roume and who they were You tel vs once againe that Hildebrand was a Periured person Verely you are much beholden to HildebraÌd but specially to that wicked coÌuenticle of naughtie Bishops assembled by the Emperour at Brixia who most vniustly sclauÌderd that godly Pope For had they not ben you had lost a faire rhetorical lie I should haue said a foule coÌclusion But yet perhaps there were emong the Popes many Mankillers and many Renegates So many maÌkillers and Renegates whom if you can name to your Reader you may peraduenture seeme to him at the lest in this a true reporter and not a malicious sclauÌderer Who then were these so many Mankillers so many Renegates Of likelyhod you know many such or els you would not so stoutly auouch it Tel on Perge mentiri name vs them Yet once againe you tel vs that Hildebrand was a Mankiller Hildebrand was a Renegate But what was there none but Hildebrand M. Iewel Among two hundred Popes and vpward can you finde none that was an Aduouterer a Churchrobber a Periured person a Mankiller a Renegate but only Pope Hildebrand And yet you tel vs that of men of these qualities there haue ben such a number in that rewe of Bishoppes that of euery sorte it were or elles you lye sauing other mennes honestie an easy matter to finde many Are they now so suddainly vanished out of sight that to saue your poore honestie you can bring vs forth none but onely Hildebrand And howe can Pope Hildebrand whom most vniustly and vpon the manifest sclaunder of his enemies you haue here accused make vp the number of your so many Aduouterers so many Church robbers so many Periured persons so many Mankillers so many Renegates Are you not ashamed thus notoriously and withal most sclaunderously to belye that blessed Succession of Bishops which hath through the miraculous working of God continewed without interruption from S. Peters time vntil these our dayes Leaue leaue M. Iewel these vaine Rhetorical lying and sclaunderous conclusions Goe simply and plainely to the matter tel no more then you are wel hable to proue Learne rather to speake wel of your forefathers then with such impudencie to diffame and speake il of them who are departed this world in the vnitie of the Churche and peace of Christe And whereas you charge me with saying that ye haue no Succession no Bishoppes no Churche bicause ye haue no Idolatours Necromancers Heretikes and such like and then would seeme to salue the matter againe with an I trow I trow it be no good manner and lesse honestie to saie that of your aduersarie which by no colour possibly you can pike out of his wordes How be it I forgeue it you for that euery man may easily perceiue it to be but a pretie sleight of your arte whiche as I trow most menne cal the arte of lying Iewel But S. Paule saith Rom. 10. faith commeth not by succession but by hearing and hearing commeth not of legacie or enheritance from Bisshop to Bishop but of the vvorde of God Harding If faith come of hearing and hearing come of Gods worde I aske you whether the hearing shal endure for euer or no I saie it shal bicause it is written Math. 28. Luc. 1. I am with you al daies to the worldes end and al generations shal cal me blessed and Christ the sonne of Dauid shal reigne in the house of Iacob for euer This can not be but where that hearing is Now if hearing endure for euer seing hearing was at the first by the preaching of Bishops I saie that the Succession of Bishops endureth for euer Ephes 4. For God hath geuen pastours and doctours vnto his Church saith S. Paule vntil we shal al meete in vnitie of faith which shal be at the seconde comming of Christe Therefore it is not only not true that the hearing of the faith preached doth any thing withstand the perpetual Succession of Bishops but rather the Succession is proued thereby For as Christe instituted first the preaching of the faith by the Apostles who were also Bishops and as after the Apostles they were Bishoppes who chiefely continued the preaching of the same faith euen so vnto the worldes ende there must lacke no Bishoppes by whom the same maie stil be preached For Isaie saith Isai 62. Vpon thy walles ô Ierusalem I haue sette watchemen no daye nor night shal they holde their peace Suche watchemen haue ben alwaies in the Churche of Rome suche M. Iewel can not recken to haue ben alwaies in his Churche Therefore the preaching of the faith hath ben in the Romaine Church and not in his Iewel They are not alvvaies godly that succede the godly Harding Much lesse are they godly who forsake the godly But our question is not of godlinesse but of true faith which may be where godlinesse is not For they that preached the true faith for enuie against S. Paule Philip. cap. 1. had the true faith yet were they not godly Iewel Manasses succeded Ezechias Harding And therefore Christe was as wel borne of Manasses line as of Ezechias For albeit the godlinesse were not like in the men yet Christe wrought then the mysterie of his Birth and now he worketh the preseruation of his faith as wel by the euil as by the good Iewel Hieroboam succeded Dauid Harding 3. Reg. 12. There you were deceiued M. Iewel Roboam succeded Dauid Hieroboam diuided the kingdome and the inheritance of the Succession of Dauid But God saith often times that he kepte some of Dauids line in his throne 3. Reg. 11. et 15. et 4. Reg. 8. that a candel might remaine to his seruant Dauid for euer God surely accompted the line of Hieroboam no succession
of Dauids but rather the vndoing of it as much as laye in Hieroboam For Hieroboam was of an other tribe then Dauid was Iewel By Succession the Turke this daye possesseth and holdeth the foure Patriarchal Sees of the Church of Constantinople Alexandria Antioche and Ierusalem Harding No M. Iewel it is by violence by force The Turk commeth not as a Successour but as an inuader by power of armes by tyrannie and not by Succession as you hold the Churche of Sarisburie by force of the Princes sworde and by none other right Succession is when a man commeth in the same place whiche his predecessour had by the same order and lawe by which his lawful predecessour came to it The sonne succedeth his Father in his landes but the theefe and robber or he that by force inuadeth and keepeth them is no Successour The olde Patriarkes of whom you speake came to their place by Election and Confirmation the Turke by neither of both but only by tyrannie and violence Your Predecessours I meane the true Bishops came to the Churche of Sarisburie orderly by professing them selues to communicate and by taking ConfirmatioÌ of the Bishop of Rome So came not you in therefore you came in by the windowe and not by the doore But now how blinde are you The Turk by Gods special prouideÌce kepte froÌ Rome as not hable to consider why God permitteth the Turke to possesse Constantinople Antioche Alexandria and Ierusalem whereas he keepeth him yet from possessing Rome When the Turke had gotten Constantinople and had so farre entred into Croatia and Hungarie as it is wel knowen Rome was both nearer to him then Alexandria and easier to come by as it might wel haue appeared For the Soldan Lord of Aegypt and Syria and the Sophy ioyned with him were thought farre stronger to resiste him then the power of Italie But the truth is it was the scourge of God to reuenge al Rebelles that would not obey the Church of Rome where the chiefe pastour was placed by Christe whose voice al the shepe ought to heare In Epist Nicolas 1 ad Michaelem Imper. Bessarion in Epist ad Graecos But when the Grecians of pride and disdaine beganne to make a schisme and to diuide them selues from the See of Rome and being ofte warned and terribly threatned yet would not reconcile them selues but though at certaine meetinges they were confounded as at Lions and Florence yet would stil returne to their wilfulnesse and disobey the chiefe Bishop God at the length who made them that would not obey Samuel his Prophete to obey Saule and to feele his heauy hande suffered them vtterly to be ouerthrowen and vanquished and to lye vnder the yoke of most miserable bondage and slauerie which the cruel Turke laieth vpon them The particular declaration of which storie would require a longe Treatie But sure it is that for the withdrawing of their obedience from the Succession of Peter the Grecians are compelled to obey the Succession of Mahomet Iewel Math. 24 By Succession Christe saith desolation shal sitte in the holy place and Antichriste shal presse into the roume of Christe Harding M. Ievvel falsifieth the Scripture Doth Christe saie it shal be so by Succession You falsifie the wordes of God and man and that verely by Succession For so haue al Heretiques your forefatherâ done before you And I pray you beholde how wel your wordes hange together Desolation shal fitte in the holy place by Succession and yet Antichriste shal presse in That which is by SuccessioÌ is without pressing and that which commeth in by pressing commeth not in by Succession Nay contrarywise Succession is the chiefe way for any Christian man to auoide Antichrist For he that remaineth in that faith whiche came lineally and by Bishop after Bishop from the Apostles he is sure of his enheritance and needeth not to feare lest he obey Antichrist For Antichrist as S. Paule saith coÌmeth not 2. Thess 2. except defection and Apostasie goe before He that forsaketh succession may right wel fal vpon Antichriste But he that keepeth him selfe in the chiefe Succession shal be sure not to fal from faith And good reason why For Antichrist commeth in to breake order yea rather the Deuil breaketh the order of Christes Church to prepare a waie for Antichrist For if al menne keepe them selues in one faith and Doctrine when soeuer Antichrist should preache against that he should be detected and knowen vnto al menne But now when there are so many beleefes in the world why may not Antichriste gete a companie to follow him as wel as other Archeheretiques doo He therefore that once changeth his faith except he returne from whence he went can not tel in what Church he is and whether it be Antichristes Churche or no. But he that keepeth that whiche was from the beginning he is sure to holde that faith against which Antichriste must striue and fighte Wherfore S. Iohn speaking of Antichrist saith thus Vos quod audistis ab initio in vobis permaneat 1. Iohan. 2 Let that abide in you which ye haue hearde from the beginning Not that which ye began to heare of late but that whiche yee heard from the beginning let that abide in you let it abide and not be changed Hac scripsi vobis de ijs qui seducunt vos VVho are leaders out of the vvaie I haue written these thinges to you concerning them who leade you out of the waye Marke the wordes who leade you out of the waye which from the beginning you were set in Did not Luther leade vs from the waye wherein we were Did not Caluine lead both vs and some Lutherans too out of the former way There S. Iohn also saith of heretikes Exierunt ex nobis they are gonne out of vs. Nunc Antichristi multi facti sunt Nowe many Antichristes are made It is the going out that maketh an Antichrist and not the abiding within the tentes of the Churche And therefore when Christe forewarned his Disciples of the desolation to come Math. 24 he said among other thinges Nolite exire go not out leaue not your olde enheritance and your Succession for a vaine promise of a new lande Iewel It is not sufficient to claime succession of place it behouet vs rather to haue regarde to succession of Doctrine Harding Therefore you are no Successour in the Bishoprike of Sarisburie by your owne confession For you keepe not the Succession of Doctrine And we ioyne both together For we know who succedeth in the same Doctrine by his quiet Succession in the place If there be no change in the Churche no tumulte no dissension or contradiction then is it certaine that it is a perfit Succession as wel in place as in Doctrine But if a dissension arise and one saie this is true and the other saie this is not true or if the new Bishop accuse his Catholike Predecessours Doctrine then is it sure
that there is no succession in doctrine Now I saie ronne ouer al the Bisshops of Rome and you can saie of neuer a one this man coÌming into his Predecessours See did oppugne his doctrine or preached with the Churche of Romes contentation against that which was in vse before So that in Rome al thinges are euen at this day concerning faith as S. Peter leafte them For euery man hath agreed in outward Decree senteÌce and profession with al the predecessours and successours Iewel Pag. 132. S. Bernard saith Quid prodest si canonicè eligantur In concil Remen non canonicè viuant VVhat auaileth it if they be chosen in order and liue out of order Harding It auaileth nothing to the euil liuer but yet it auaileth muche to him that obeieth the good and true doctrine of the euil teacher Iewel So saith S. Augustine Ipsum characterem multi lupi Cont. Donatist lib. 6. 1. q. 3. vocantur caâes Character vvhat it signifieth in the Sacraments lupis imprimunt The outvvarde marke or right of a bisshop many geue to vvolues and be vvolues them selues Harding By Character is not meant an outward marke but rather an inwarde marke and print which through the receiuing of certaine Sacramentes is imprinted in the soules of them who receiue them of whiche sorte are Baptisme Confirmation and holy Orders And those sacramentes being once receiued caÌ not be repeated or be againe receiued of the same person For the Sacrament of Christes body and bloud although it be an outward signe yet it leaueth not any Character or suche inward print in the soule as may be no more repeated But letting that errour passe of the true interpretation of this worde Character I graunt that Heretikes may baptize heretikes euen without the Churche and the Baptisme shal stand although it be vnlawfully ministred What maketh that against the Suceession of Bishops It rather proueth that seing the Sacramentes may be ministred if not to saluation of them that are of discretion yet truly and really without the true Churche there must be an other rule taken to know the true Church by besides the administration of Sacramentes And that true and certaine rule is the perpetual Succession of the See Apostolike Iewel Pag. 132. Therefore the auncient father Irenaus geueth vs this good counsel Eis qui sunt in Ecclesia presbyteris obedire oportet Iren. lib. 4. ca. 43. qui successionem habent ab Apostolis qui cum episcopatus successione charisma veritatis certum secundùm beneplacitum patris acceperunt It becommeth vs to obey those Priestes in the Churche vvhich haue their succession from the Apostles and together vvith the Succession of their bishoprikes according to the good vvil of God the Father haue receiued the vndoubted gifte of the truthe Harding Al this maketh against you M. Iewel For seing you can shew no such Priestes hauing their Succession from the Apostles and hauing receiued the vndoubted gifte of the truth whom ye doo obeye it is certaine that ye haue not the gifte of the truthe among you On the other side seing we haue Priestes that is to say Bishoppes of Rome who are also Priestes which haue their SuccessioÌ from the chiefe and most glorious Apostles Peter and Paule and seing such Priestes and Bishops keeping stil the same faith and doctrine from man to man haue receiued the vndoubted gifte of the truth according to the good wil of God the Father doubtelesse the vndoubted marke of the truth is with vs only and not with you at al who haue no Succession at al of any Priestes and much lesse of any suche Priestes that succede lineally from the Apostles them selues Iewel 132. S. Cyprian being likevvise charged for dissenting from his predecessours Lib. 2. epist 3. ansvvereth thus Si quis de antecessoribus meis c. If any of my predecessours haue not obserued and kepte the same that our Lorde hath taught vs both by his example and also by his coÌmaundement his simplicitie may be pardoned but we if we doo the like can hope for no pardon being nowe admonished and instructed of our Lorde Harding Cough vp man it wil choke you Phy. vvhat a fowle corruption is this Lib. 2. epist 3. if you let it tarry within your throte Here is but halfe the bone there is yet in S. Cyprian no ful point it foloweth in the same sentence Vt calicem Dominicum vino mixtum secundùm quod Dominus obtulit offeramus We can hope for no pardon who are now admonished and instructed of our Lorde that we should offer our Lordes chalice mixed with wine accordingly as our Lorde offered the same Either M. Iewel tooke this saying of S. Cyprian vpon the Germaine credite as he found it noted in their bookes and then his false brethren deceiued him or els he wrote it out of S. Cyprian himselfe and then his studie and wil was to deceiue vs. He would ful gladly haue geuen vs an authoritie that we might forsake the example of our Predecessours but he was loth we should see the thing wherewith the authoritie was exemplified For if at any time he say al he is sure to speake against him selfe and no wonder because he speaketh against the truth and euerie good saying euermore agreeth with the trtuh First he corrupteth S. Cyprian in putting in meis for nostra my predecessours in stede of our predecessours For S. Cyprian speaketh not of his owne Succession but of what soeuer Priest or Bishoppe that liued before his time Againe S. Cyprian spake not of any such custome as had ben generally vsed of al Bishops for then it had ben of ful authoritie but of that which some one man vsed priuatly and without keeping the lawe of Succession And therefore S. Cyprian said Si quis if any man Thirdly the thing he spake of was that some were said to offer water alone in our Lordes supper and not wine withal Now saith he if any before our time haue vsed to offer water and not wine mingled with water wel he may be pardoned by our Lordes mercie but we that are admonished and instructed to offer our Lordes chalice mingled with wine that is to say consisting not of water alone but of water and wine mingled together we caÌ not be pardoned except we mingle water with wine and so do offer our Lordes Chalice as he him selfe did offer it Nowe applie this geare Christian Reader to our new brethrens deedes Do they offer our Lordes Chalice at al Or do they graunt that our Lord in his Supper offered it Do they mingle water with wine at the time of consecrating the mysteries If they do neither of both what folie yea what madnesse was it for M. Iewel to bring foorth these wordes of S. Cyprian thereby to accuse him selfe and his owne Communion as not obseruing that whiche our Lorde commaunded to be obâârued It is a worlde to see how these men applye the witnesses of
it Of the povver of Priesthod He that listeth to see more of the necessitie of Confession maie resorte to M. Allens learned booke of the lawful power of Priesthod to remitte sinnes The fifth booke conteineth a Detection of M. Iewelles errours lies sclaunders c. touching the Marriages of Priestes and Votaries the Canonical Scriptures the Sacramentes and other pointes of Doctrine The wordes of the Apolagie In the Defence 2. parte ca. 8. Diuision 1. Pag. 163. VVe saie that Matrimonie is holy and honourable in al sortes and states of personnes as in the Patriarkes in the Prophetes in the Apostles in the holy Martyrs in the Ministers of the Churche and in Bishoppes and that it is an honest and lavvful thing as Chrysostom saith for a man liuing in matrimonie to take vpoÌ him therevvith the dignitie of a Bishop Confutation fol. 73. b. Matrimonie is holy and honorable in al persons and an vndefyled bedde as sayth S. Paule Hebre. 13. Yet is it not lawful for them to marye whiche either haue by deliberate vowe dedicated almaner their chastitie vnto God or haue receiued holy order For the vowed be forbidden mariage by expresse word of God Those that haue taken holy orders by tradition of the Apostles and auncient ordinaunce of the Church Touching the first the Scripture is plaine bicause a vowe is to be performed Psal 75. Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christ also sayeth in the gospel Matt. 19. there be some eunuches that haue made them selues eunuches for the kingdome of heauens sake He that can take let him take Vovve-breakers in vvhat danger they staÌd 1. Tim. 5. Againe S. Paul speaking of young widowes which haue vowed and promised chastitie sayeth that when they waxe wanton against Christ they wil mary hauing damnation bicause they haue broken their first faith Whether these scriptures perteine hereto and be thus to be vnderstanded we referre vs to the primitiue Church and to al the holy Fathers * FroÌ starre to starre leafte out of M Ievels booke VVhat the Fathers haue iudged of mariages after vovv of chastitie De bono viduitatis Whosoeuer haue thus vowed chastitie or by receiuing holy orders haue bound them selues to the bond of coÌtinencie to the same by auncient constitution of the Church annexed if afterward presuming to marye excuse the satisfying of their carnal lust with the name of wedlocke be they men be they women they liue in a damnable state and be worse then Aduouterers * Suche mariages or rather slydinges and falles froÌ the holier Chastitie that is vowed to God S. Augustine doubteth not but they be worse then aduowtries S. Cyprian calleth this case plaine incest S. Basile accompteth the mariages of vailed Virgins to be void of no force and facrilegious She that hath dispoused her selfe to our Lorde sayeth S. Basile is not free lib. de virginitate For her husband is not dead that she may mary to whom she list And whiles her immortal husband lyueth she shal be called an aduoutresse whiche for lustes of the flesh hath brought a mortal man into our Lordes chamber * Leaft out by M. Iev The case is like in the man And whereas such persons with deliberate vowe purposed to consecrat them selues to our Lord only maides by virginitie widowes by chastitie of widowehod priestes by single life and continencie they may not with good conscience marye bicause the lust of the flesh foloweth not that former purpose but draweth the soule to her vices from that whereto it is bounde For what so euer is the worke sayeth S. Basile before whiche reason and lawe goeth not in the mynde the same is of the conscience noted for vnlawful Of al such after many wordes vttered in reproufe of their lewdnes he concludeth that they folow not wedlocke but aduoutrie But for proufe that vowed persons may not marye it were not hard to alleage so muche out of the fathers as would fil a volume * Clerkes bouÌde to coÌtineÌcie Li. 1. c. 11 Paphutius Li. 1. c. 23. Touching the second the Apostles forbidde those that come single to the Clergie to marye except such as remaine in the inferiour orders and procede not to the greater as we find in their canons Can. 25. Paphnutius as Socrates and Sozomenus record in their Ecclesiastical storie said at the Nicene Councel that it was an old tradition of the Church that such as come to the degree or order of Priesthod single should not marye wiues And this is that holy Bishop Paphnutius whom these Euangelical vowe-breakers pretend to be their proctour for their vnlawful mariages * Leaft out by M. Iev Siritius and Innocentius vver not the first ordeiners of clerkes coÌtineÌcie Neither Pope Siritius and Innocentius the first who liued long aboue a thousand yeres past were the first makers of the lawe that forbiddeth Priestes to marie but declaring that the same was of olde time ordeined and vsed of the Church they condemne the disorders against the same committed * Reade who list the epistle of Siritius ad Himerium Tarraconensem cap. 7. the second epistle of Innocentius to Victricius Bishop of Roen cap. 9. and his third epistle to Exuperius B. of Tolouse cap. 1. and weighing wel these places he shal perceiue that these holy Popes forbad the ministers of the Church the vse of wedlocke by the same reason by which the priestes of Moses lawe were forbidden to come within their owne houses in the time when their course came to serue in the holy ministeries By the same reason also by whiche S. Paule required maried folke for a time to forbeare the vse of their wiues 1. Cor. 7. that they might attend praying The place of S. Chrysostome alleaged by this Defender wel considered Ansvver to Chrysostoms place disproueth no part of the Catholike doctrine in this hehalfe but condemneth both the doctrine and common practise of his companions these newe fleshly Gospellers His wordes be these vpon the saying of S. Paule In 1. cap. ad Tit. homil 2. that a Bishop ought to be without crime the husband of one wife The Apostle sayeth he stoppeth the mouthes of Heretikes which condemne mariage shewing that it is not an vncleane thing but so reuerent that with the same a man may ascend to the holy throne or seate he meant the state of a Bishop and herewith he chastiseth and restraineth the vnchast persons Tvvise married may not be Bishops aÌd vvhy SecoÌd mariages lauful yet open to accusations Leaft out by M. Iev not permitting theÌ who haue twise maried to atteine such a rome For whereas he kepeth no beneuoleÌce toward his wife deceased how can he be a good gouernour Yea what greuous accusations shal not he be subiect vnto daily For ye al knowe right wel that albeit by the lawes the secoÌd mariages be permitted yet that
matter lieth open to many accusations And therefore he would a Bishop to geue no occasion of euil to those that be vnder him * Thus Chrysostome Where with S. Paule first he putteth to silence the Cerdonistes Marcionistes Seuerians Tatians Manichees and al other Heretikes that condemned marriage and said it was an impure thing Secondly he alloweth matrimonie fo farre that he acknowledgeth a maried man may ascend to a Bishops seate Thirdly * Leaft out by M. Iev Bigâmie lauful rather then coÌmendable leafte out by M. Iev The Bigamie of the gospellers condeÌned by Chrysostom and Paule-StroÌpets he putteth Bigamie that it to witte marying an other after the first or a widowe to be lawful rather then commendable * Nowe as wee doo not condemne marriage neither denie but that married menne in the Primitiue Churche and before the Ghospel was so generally receiued as it was at length were and might be called to the dignitie of Bishoprike when scarcetie and lacke of single menne worthy of that rome was founde * so we see the impure Bigamie of our holy gospellers condemned both by S. Chrysostom and S. Paule of whom many being Priestes and as they saye Bishops at lest presuming to occupie that holy seate for custodie of their chastitie after their former olde yokefellowes decease solace them selues with newe strompettes By a better name I would cal them if I wist I should not offend For what woman soeuer coupleth her selfe in such damnable yoking how can she appeare either to be honest or to haue care of her soule health As for the simple that be deceiued by the importunitie and craft of those lurdens as they are not to be borne withal so yet I thinke them to be pitied But if this Defender presse vs with Chrysostome we answer that though Chrysostom graunte that a married man may ascende to the holy seate yet he sayeth not that a man may descend from that holy seate to the Bride bedde For we denie vtterly After holy orders receiued mariage neuer coÌpted lauful amoÌg catholikes that any man after that he hath receiued holy orders maie marye Neither can it be shewed that the mariage of suche was euer accompted lawful in the catholike Church In deed we know that in Germanie and in EnglaÌd and certain other prouinces at dissolute times when the discipline of the Church was shaken of Priestes haue ben maried as we reade of the time in whiche Anselmus was Bishop of Cantorbury Priestes maryed in EnglaÌd in the time of Anselmus But that disorder was alwayes by due correction of bishops punished and redressed So that what soeuer Bale Poinet or any other of that filthy railing rable bring out of Huldrike of Auspurg Huntingdonensis Capgraue Chronica Chronicarum or such other obscure and barbarous stories for witnes of priestes marriages seing the same were by good rulers of the Churche at al times controlled and resisted as vnlauful and wicked it is of no force nor auctoritie How why and when maried men were admitted to be priestes and wher the profession of chastitie and absteining from companie of their wiues was required of them and many other poinctes touching the vnlawful mariages of priestes who so euer is desirous to be amply instructed the same I referre to a large treatise written hereof by a lerned man in our owne tonge I thinke not good here to recite the thinges that be so wel treated already Iewel Pag. 164. Here I graunte M. Harding is like to finde some good aduauntage as hauing vndoubtedly a great Number of the holy Fathers of his side c. That Priestes and Votaries maie not marrie The first Chapter Harding The Fathers be on our side by M. Iewels ovvne confessioÌ THEN vndoubtedly you haue not the holy Scriptures on your side For the holy Fathers haue neuer in great number determined or weighed against the Scriptures For the same Christ that gaue vs the holy Scriptures gaue vs also Pastours and Doctours as S. Paule teacheth to make perfite the Saintes that is the Christians by their ministerial working and to build vp the body of Christe whiche is his Churche Seing then M. Iewel confesseth that for this point we haue a great number of the Fathers on our side let him make his Moustre of Glosers Summistes al the Canonistes Schoolemen and of his other late petie Doctours whom when they serue vs he calleth the Blacke Garde neuer so great we wil content our selues with the great number of Ancient Fathers And if the Fathers be on our side what remaineth but that the Reader make his choise to whiche side to incline to the olde Fathers of the Auncient Churche of whose holinesse wee are wel assured or to these yong Fathers of this new Churche whose Children do geue vs better witnesse that they be fathers then doth their life that they be holy Wel how great number of holy Fathers so euer we haue on our side certaine it is that M. Iewel wil not yeelde Let it then be considered how he defendeth this point and what pith there is in al that number of the Doctours sayinges whiche he would seme to allege for his purpose As concerning the wordes of my confutation of the Apologie touching this point of the marriage of Priestes and Votaries bicause I knew these married Apostates doo charge vs as hauing an euil iudgement of Matrimonie directly answering the wordes of the Apologie first I commende Matrimonie Heb. 13. To marrie vnlauful in tvvo cases and approue the saying of S. Paule vttered in the Epistle to the Hebrewes in praise of it Neuerthelesse I say that to marrie it is vnlawful in two cases The one is if any person haue vowed continencie the other if any man haue taken holy Orders The first I proue by Scripture and the Fathers the second by the Ordinance of the Churche and also by testimonie of the Fathers Then I answer to the place alleged out of S. Chrysostom who saith that a married man may be promoted vnto the dignitie of a Bishop In discoursing whereupon I shew that the Bigamie of the married Apostates of our time is by sentence of S. Chrysostome vtterly condemned After this graunting that in the olde Church married men vpon good causes were made Bishops I denie that Bishoppes were euer made married men after they were Bishops The foure thinges that in this matter M. Ievvel hath to defende These then be the thinges that here M. Iewel hath to defende First that is is lawful to marrie after the Vowe of Chastitie Secondly that it is lawful after the taking of holy Orders Thirdly that Bigamie or second marriage is lawful in Priestes Monckes Friers and Nonnes Fourthly that in olde time Bishoppes were married after they had once ben consecrate Bishops These foure if he doo not defende he perfourmeth nothing touching this point but sheweth him selfe to al menne ouercomme though his Doctours allegations besides the purpose be neuer so many VVhat
Fathers accompted euil in vvedlok vvorke Matrimonie it selfe were an euil thing God forbid any should so speake of Goddes holy ordinance But he meaneth the coniunction of the Husband with his wife in the acte of generation Neither yet vnderstandeth he the coniunction or acte it selfe in wedlocke to be an euil thing so it be not to the end to saciate luste and pleasure but to the ende to begete a childe that being againe begotten and regenerate may serue to fil the Citie of God as S. Augustine speaketh but the immoderate concupiscence and luste without the whiche that wedlocke acte is not done Whereof S. Augustine saith August de Nuptijs et concupiscent lib. 1. cap. 24. Cùm ventum fuerit ad opus generandi ipse ille licitus honestus concubitus non poterit esse sine ardore libidinis vt peragi possit quod rationis est non libidinis This immoderate concupiscence this inordination this rebellion of the fleshe and preuenting and ouerbearing of reason this filthy motion swaruing from reason whereof shame is taken without whiche the acte of Wedlocke is not donne is the thing whiche the authour of that vnperfite worke vppon S. Matthew and sundry holy Fathers haue called Malum asmuche to say an euil thing The euil thing of wedlock vvorke of married persons vvel vsed The three good thinges of marriage à cap. 10. vsque ad cap. 16. Whiche euil thing notwithstanding married personnes doo vse wel bicause of the three good thinges that Matrimonie hath by which it is excused Those three thinges are these Fides Proles Sacramentum Faith or Fidelitie Issue and the Sacrament whereof S. Augustine teacheth learnedly in his firste booke De Nuptijs concupiscentia ad Valerium By these three good thinges as S. Augustine and the Churche teacheth the vse of Matrimonie is excused not as an acte that of it selfe is euil is excused thorough ignorance or infirmitie whiche is rather an excuse of the partie that worketh but it is excused for that otherwise it should be a sinne excepte it had these three good thinges ioyned together Whiche when it hath the Circumstances to euery good acte behooful presupposed it is an acte lawful honest good and laudable Now this being considered whereas you M. Iewel iudge the holy Fathers to speake otherwise of Matrimonie then the honor and holinesse of that state deserueth you shew your selfe to be of the nuÌber of those deceiued men August de Nuptus et Concupis lib. 1. ca. 5. of whom S. Augustin saith thus Profectò erraÌt qui cuÌ vituperatur libido carnalis damnari nuptias opinantur quasi morbus iste de connubio sit non de peccato Verely they are deceiued which when fleshly luste is rebuked thinke that marriage is condemned as though this disease were of wedlocke August de peccato originali contra Pelag. CoelestiuÌ lib. 2. c. 37 and not of sinne Likewise he saith againe Quia iam ista conditione mortalium nunc simul aguntur concubitus libido eò fit vt cùm libido reprehendatur etiam nuptialis concubitus licitus honestus reprehendi putetur ab eis qui nolunt discernere ista vel nesciunt Bicause as the condition of men is now after Sinne the acte of generation and lust are done both atonce thereof it commeth to passe that when luste is reprooued the lawful and honest dealing of them together that be coupled in wedlocke is thought also to be reprooued of them whiche wil not discerne betwene these thinges he meaneth the acte and the lust or els know not how to discerne them To coÌclude what so euer certaine Fathers say and how so euer they seeme to speake of Matrimonie this perteined nothing to the purpose Al your great number of allegations might haue ben leafte out for asmuche as thereby your Vowbreakers marriage is nothing iustified nor defended M. Iewels second Principle for defence of Vow-breakers marriages answered which is that Bisshoppes and Priestes were married in olde time Your second Principle for so you cal it wherein you put the chiefe confidence of this cause is that many Bishops and Priestes in olde time were married for so you dispose your wordes I tel you M. Iewel you haue not so much as one example for you that a bishop was married I meane that any was euer married in the olde Church and allowed in it after that he was Bishop That diuers and sundry married menne were for their vertue and holy life made Bishops I denie not ne neuer yet denied You allege al the examples of antiquitie that you can yet not so much as one to the purpose That Tertullian was a married man TettulliaÌ of a married man made Priest Spiridion made Bisshop froÌ being a married laie man S. Hilarie married by M. Ievvel In the Reioinder against the Sacrifice of the Masse fol. 172. b. and afterwarde made a Priest I graunte You say Spiridion the Bisshop of Cyprus was married and had children I denie that Spiridion being a Bishop was married but I confesse that being a married laye man before he was chosen afterwarde to be a Bishoppe and had one daughter named Irene Whether he had mo children I knowe not of mo children of his I haue not read You make S. Hilarie the bishop of Poitiers a married man Your proufe is the Epistle to Abra his daughter If I denie that he was euer married how can ye prooue it The Epistle to Abra is a peeuish Apocryphal and forged write as I tolde you in my last Reioindre where you vtter this same very stuffe in great sooth whereby the worlde may vnderstand what simple ragges ye haue wherwith to coouer your brethern the Apostates filthy lecherie That Prosper the Bishop of Rhegium was a married man you say it but you prooue it not And were it so yet it serueth not your turne bicause if he were maried it was before he was priest Neither haue you good authoritie for proufe that Chaeremon ChaeremoÌ the Bishop of a Citie called Nilus whom you recken among married Bishops Euseb Hist Eccles lib. 6. cap 42. was married Eusebius saith that in time of persecution he fled vnto a Hil in Arabia with her that liued with him ãâã ãâã ãâã ãâã ãâã and was neuer founde againe That she was his wife it appeareth not She might be some woman of his kinne or some other old womaÌ that kept him and dressed his meate and attended him as a nourse of whom he had neede being a man of extreme age as Eusebius reporteth of him saying that he was ãâã ãâã ãâã ãâã ãâã that is to say passing olde Polycrates Polycrates you say being a Bisshop sometimes said that seuen of his Fathers or Ancestours had ben Bishoppes What healpeth this your cause at al Marry say you the Greeke word is ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and Ruffinus translateth it Patres Wherunto sticke you vnto the Greeke word
make vs one Pope who is neither Priestes nor laie maÌnes sonne nor any maÌnes 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 GraÌdfathers 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 coÌparison 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 Vâtaries 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 ãâ¦ã 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 coÌuenieÌt 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
quenche heate that your Nonnes also if they beginne to be wanton shal take husbandes and so mortifie the lustes of their flesh For making the perfourmance of the Vow but a matter of reason and conuenience ye seeme easily to dispense with their marriages in case of hote and vrgent temptations For so men are wont to dispense with that which semeth reasonable and conuenient when a greater reason seemeth to moue them to the contrarie But let vs leaue your saying to your owne construction The FouÌders and chiefe maisters of this nevv Gospel are iudged vnreasonable meÌ by M. I. him selfe By the same this much you graunte at the least that so many of your Gospel as haue broken their Vow of Chastitie and haue married haue don otherwise then was conuenient and agreable to reason Thus ye make the Founder of your Religion Frier Luther an vnreasonable man Such was Oecolampadius such was Bucer such was Peter Martyr such were in manner al the reste of your fleshly Prelates Teachers Preachers and Ministers who being Religious by taking Yokefelowes vnto them haue broken their Vow and promise to God I canne you thanke M. Iewel for graunting this muche althoughte it be too litle Mary to your companions I doubte not it seemeth too muche And litle thanke doubtelesse shal you haue at their handes for it For the breache of their Vowe being graunted to be against reason and a thing inconuenient how shal Gods people beleeue their doctrine to be reasonable and their liues to be conuenient Sure I am that neither Luther him selfe nor Bucer nor Peter Martyr nor any of the reste could euer be persuaded to acknowledge and confesse so much And were they now a liue they would be offended with you for so saying And how your good married brothers of England wil like you for it I doubte for asmuch at it is not for their profite the people should vnderstand that by your owne confession their Preachers and spiritual Gouernours specially such as were professed in any Religion for certaine it is that they be Votaries by taking wiues haue done the thing that is inconuenient and al together against reason What a hainous crime it is to contemne the vow of Chastitie and to breake promise with God it may be declared in an other place Here onely we take that you confesse your selfe that it is against reason and not conuenient As for the saying you allege out of the third booke of Cyrillus in Leuiticum Forgerie it can serue you to no purpose but to witnesse your forgerie and falshoode For there is no such saying in that booke If any man be moued to breake his vowe vpon warrant of those wordes you are gilty of the crime If the Priestes of England be no Votaries as you say yet what say you to the Priestes of other countries Is it lawful for them of Germanie Fraunce Italie Spaine and of other landes who haue made the vow of chastitie to marrie That it is not lawful I haue sufficiently proued in my Confutation For the Scriptures be plaine that a Vowe made to God is to be perfourmed Neither willed I that which I said in my Confutation to be vnderstanded of your felowes of England onely How excuse you then your brethren of other Countries VVhat hath M. Ievvel to say in defence of the votaries mariages in other laÌdes besides England that firste gaue the onset and aduentured to set your Gospel a broche What say you for Luther for Peter Martyr your owne good frende and Maister and for many such others who were not onely Priestes but also Religious menne and feared not to yoke them selues in pretensed marriage vnto Nonnes If they did wickedly therein as no man lyuing can excuse them how is not your Gospel builded vpon an euil foundation But this is too large a fielde at this present for vs to walke in I looke stil when you wil come to the point that requireth your direct Answer As for the Priestes of England what moueth you to say they be no Votaries What priuiledge haue they aboue al other Priestes of Christendome at least of the Latine That priestes of England be Votaties and West Churche Who euer said it Who euer wrote it Where euer found you it Or if any where it be found which I trow ye shal neuer be hable to shew in any authentical writer what reason hath the reporter for it O say you it is knowen and confessed But your word M. Iewel is no Gospel Your bare affirmation is of smal credite If ye haue no better proufe for it and ye wil doo by my reade in case you be a Priest be not ouer hasty to take a Yokefelow yet as your companions haue don For surely not withstanding your maruelous knowledge and bold confession you are like to proue deceiued Mary if you be no Priest as I can not tel what to make of you then go to it and God send you better lucke then some of your felowes haue had For proufe that Priestes of England are Votaries this is most certaine that the Vowe of Chastitie is annexed vnto holy Orders by statute of holy Churche and that with most conuenient reason the Church hath ordeined The vovv of chastitie annexed vnto holy Orders that al from a Bishop to a Subdeacon shal vowe Chastitie Which thing the Grecians also admitted though not vniuersally For although they marrie not after holy Orders receiued yet they vse matrimonie before holy Orders contracted Wherfore there is no doubte but euery man that taketh holy Orders be he of England or of what countrie soeuer in the west Church promiseth coÌtinencie ipso facto that is to say by the very taking it selfe of Orders whether he expresse it in wordes or holde his peace That the vowe of Chastitie is required at the taking of holy Orders we haue these plaine wordes of S. Gregorie The vovve of Chastitie required at the taking of Subdeaconship by whose procurement our English nation was conuerted to the Faith and at whose handes the Church of England receiued al order and institution necessarie to Christian life Nullum Subdiaconum facere praesumant Episcopi nisi qui se victurum castè promiserit Let Bishops not presume to make any Subdeacon onlesse he promise to liue in chastitie Iustinian that Christian Emperour who liued within fiue hundred yeres after Christe Grego li. 1. epi. 42. gaue the like charge vnto Bishops Neither was it S. Gregorie that first made this Decree or statute Nouell 123. He did but commaund the auncient Order and Tradition of the Churche to be renewed and more exactly to be kepte as certaine others his after commers Bishops of Rome did when they sawe the olde discipline broken and austeritie of life in some parte of the clergie slaked The Fathers of the second Councel of Carthage which was holden aboue eleuen hundred yeres past Concil Carthag 2. Ca. 2. Leo epist 92. ca. 3.
better for that he is maried to a vvife Saith he not of them that be maried that such shal haue tribulation of the flesh Saieth he not he that is without a wife careth for the thinges of our Lord how he may please God Of him that hath a wyfe saieth he not that he careth for the thinges that be the worldes how he may please his wife and is diuided finally sayth he not I tel you this thing for your profite not to tangle you in a snare but for that which is honest and comely vnto you and that which may geue you readines to praye to God without lette Wherfore recant for shame that fowle errour that a bishop serueth the better in his ministerie and is the more able to do good for that he is maried Leaft out by M. I. * Verily here ye seme to be of the flesh rather then of the spirite Neither are ye to be called any longer if ye mainteine this doctrine spiritual men as in times past they haue ben whose romes ye occupie but rather fleshly men * Such men such doctrine fleshly men fleshly doctrine Left out by M. Iev * Neither see I what ye can say for Defence of this doctrine onlesse ye bristle your selues against S. Paule and maugre his auctoritie affirme impudently that it is no lette for a Bishop from the seruice of God to haue the tribulation of the flesh that he may serue in ãâ¦ã vocation better taking care for the thinges that be the worldes and seeking how to please his wife then if he studie for the thinges that be our Lordes and seeke how to please God that a man may do more good being by occasion of his wife diuided and distract then being whole and in him selfe vnited finally that a bishop shal serue the Church better being entangled and clogged with worldly affaires then hauing power and oportunite to pray to God without lette * Now therfore see you not how great is your impudencie in that you lye your selfe and father such a fowle lye vpon Sozomenus and that light of the world in his time Gregorie Nazianzene Left out by M. Ie. The place of Sozomenus examined * But for then dealing let vs heare what Sozomenus sayth concerning Spiridion For Rufine in the tenth booke added to Eusebius touching this matter reporteth nothing but that he had a daughter named Irene who died before her father a virgin * The wordes of Sozomenus be these Cap. 5. lib. 1. cap. 11. ãâã ãâã ãâã ãâã ãâã that is to say Spiridion was a Husbandman hauing wife and children and yet for al that he was neuer the worse about Gods seruice Of this place we graunte ye may saye with Sozomenus that Spiridion serued God neuer the woorse for that he was married But how and whereof gather ye that he serued God the better and was more able to doo good because of his marriage Left out by M. Ie. * Now Spiridion Spiridion was a man of passing holinesse and in power and vertue surmounted al other menne of his time as one that wrought greate miracles and was taken for a prophete For Rufine where ãâã âompareth Pâplââutiuâ with the Apostles Ecclesiast Histo lib. 10. cap. 4. 5. sâmâth to proââtes Spiridion before him If this one Saint of so great excellencie being made bishop of a maried man serued God neuer the worse for that he was maried wil ye therefore make a general doctrine that bishops and priestes shal maây and that thereby they shal be no whit hindered from Gods seruice * Spiridion obteined that priuiledge through especial grace by his exceding veââue which is graunted to fewe And the priuileges of a fewe make not a lawe for al in general ye knowe as Nazianzene saieth The place of Sozomenus alleaged by the defender maketh vtterly against them Leaft out by Mil. Furthermore if the wordes of Sozomenus that ye build youre annal doctrine vpoÌ be wel examined ye shal finde thââ he maketh more against you then with you For signifying that he had wife and children he addeth ãâã ãâã ãâã ãâã ãâã Yet for al that he was neuer the worse about Godâ seruice This reuocation or exceptioÌ negatiue yet for al that c. implieth a coÌfession affirmatiue of the contrarie * As though by reason the sentence should beare this meaning He had wife and children and therefore was lesse apt and able to serue God in bishoply ministerie If there were no repugnance betwen the state of a bishop and mariage but the hauing of a wife were a better abling of a man to serue in that vocation as ye say then Sozomen us neither would nor should haue vsed that maner of speach ãâã ãâã ãâã ãâã ãâã as much to say yet for al that but ââther thus he should haue spoken ãâã ãâã ãâã ãâã ãâã that this sence might rise of his wordes Spiridion was a husbandman hauing wife and children and therefore he was the better disposed and readier to serue God * Neither maketh the place of Gregorie Nazianzene ââ¦y what for you more then this of Sozomenus doth Nazianzenes vvordes returned vpon the defender whose wordes be these after the translation of Raphaâ⦠Volaterranus varying much from the Greeke Hic Basilij pater Basilius item appellatus et si matrimonio se vinxit ita tamen in eo vixit vt nihil propterea ad perfectam virtutem ac Philosophiam consequendam impediretur Basiles father who was named also Basile although he put him selfe in bondes of matrimonie yet he liued so herein as he was letted no whit from the atteining of perfitte vertue and holy knowledge Were not marriage a lette and hinderance to perfection requisite in a Bishop this learned man could not rightly haue said ita tamen in eo vixit c. yet for al that he liued so c. Leaft out by M.I. * Bicause the hauing of a wife is a hinderance to perfection therefore of good reason in the praise of that holy Bishop who was married long before he tooke that degree yet notwithstanding saieth this writer he was not therefore letted from perfection By which manner of speach he acknowledgeth marriage in others to be a lette to perfection Who vnderstaÌdeth not for what cause of these two speaches the one is reasonable the other absurd he is power yet for al that liberal and he is power yet for al that sparing The like consideration duly conceiued retourneth the auctoritie by this Defender alleaged against him selfe For the like absurditie is in this saying Basiles father was married yet for al that he was not thereby letted from perfection if for hauing a wife a man be the better able and readier to serue in the holy ministerie of a Bishop * Right so it is easy to put him from the holde he taketh of Chrysostome by Chrysostom him selfe For least my man should thinke Tit. 1. whereas S. Paule sayeth a Bishop ought to be the
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 coÌuert 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 Virâm sââm 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 coÌsent 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 accoÌpt 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 soleÌne 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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
of Christes flesh the onely meane of Resurrection to life And therefore your long talke is to no purpose which you vtter in this place They shal liue by the spirite of Christe who gaue them Faith and Charitie But doth not therefore S. Iohn speake also of real eating as though one effecte may not be wrought by diuers meanes concurring thereunto Ego saith Cyrillus id est Cyrill in IohaÌ li. 4. cap. 15. corpus meuÌ quod comedetur resuscitabo euÌ I wil raise him that is to say my body which shal be eaten shal raise him Thus you see plainely that touching this point no lesse Clerke then Cyrillus teacheth the same that I said which you haue vniustly and rashly controlled as you haue done the reste of the Catholike Doctrine That matters of faithe and ecclesiastical causes are not to be iudged by the Ciuile Magistrate The. 14. Chapter Iewel Pag. 637. That a Prince or magistrate maie not lavvfully calae Prieste before him to his ovvne seate of Iudgement or that many Catholique and godly Princes haue not so done and done it lavvfully it is most vntrue Harding I haue tolde you M. Iewel Confut. Fol. 299. ae that the duetie of Ciuil Princes consisteth in Ciuil maters and euer said that Bishoppes ought to be obedient to Princes in suche cases whither so euer they cal them And if they make any temporal Decree the Bishoppe who hath temporal goodes vnder the Prince must obey without grudge Confut. Fol. 302. ae or gaine saying so farre as the Decree standeth with the honour of God But that in Ecclesiastical causes and maters of Faith mere temporal Princes haue any authoritie of them selues to cal Bishoppes and Priestes to their Seates of Iudgement or euer did it lawfully we vtterly denie Ambrosius lib. 5. Epist 32. Priestes only ought to be iudges ouer Priestes by Theosius S. Ambrose said to the Emperour Valentinian Nec quisquà m contumacem iudicare me debet quum hoc asseram quod augustae memoriae patertuus non solùm sermone respondit sed etiam legibus suis sanxit in causa fidei vel ecclesiastici alicuius ordinis eum iudicare debere qui nec munere impar sit nec iure dissimilis Haec enim verba Rescripti sunt Hoc est Sacerdotes de Sacerdotibus voluit iudicare Quinetiam si aliâs quoque arguerelar Episcopus morum esset examinanda causa etiam hanc voluit ad Episcopule iudicium pertinere Neither any man ought to iudge me as stubborne seing I affirme that whiche your father of most renoumed memorie not onely answered in worde but also established by his lawes that in a case of faith or any ecclesiastical order he ought to be iudge that is neither vnequal in office nor vnlike in right or authoritie For these are the wordes of the Rescripte That is he would Priestes to be iudges of Priestes And also if otherwise a Bishop were reproued and a cause concerning behauiour and manners were to be examined he would this cause of manners also to apperteine to the Bishoppes iudgement Vpon these wordes of Theodosius alleged and allowed by S. Ambrose An argument prouing that a Ciuile Magistrat maie not be iudge oner Priestes in causes ecclesiastical and matters of Faith thus I reason with you M. Iewel He can not be iudge of Bishoppes and Priestes nor cal them to his seate of Iudgement in Ecclesiastical causes and maters of Faithe that is vnequal in office or vnlike in right and authoritie But the Prince is vnequal to the Bishop in office and vnlike vnto him in right and authoritie For he hath no right nor authoritie to sacrifice to preache to binde to loose to excommunicate and minister Sacramentes Therefore the Prince can not be iudge of Bishoppes and Priestes nor cal them to his seate of Iudgement in any ecclesiastical cause or mater of Faith Againe no man hath authoritie ouer his superiour But the Bishop in maters of Faithe and Ecclesiastical causes is superiour to euery Prince Therefore in those causes the Prince hath no authoritie ouer the Bishop And if he haue no authoritie ouer him he can not cal him to his seate of iudgement Furthermore were it true that the Prince were equal with the Bishop in Ecclesiastical causes and matters of faith yet could he not cal him to his seate of iudgement ff ad S. Trebel L. ille § TeÌpestiuum quia par in parem non habet potestatem bicause the equal hath no authoritie or power ouer his equal But to see M. Iewels arte in facing out this mater let vs consider the authorities that he bringeth to proue his purpose And bicause he blaseth this saying in the toppe of his margent with great letters VVhat it is to be conueÌted before a Magistrate Spiegelius in verbo conuenire A Bishop conuented before the Magistrate let vs first define what it is to be conuented before a Magistrate The lawiers saie Conuenire est aliquem in ius vocare To conuent a man is to cal him into the lawe and so Conueniri coram magistratu est in ius vocari à magistratu to be conuented before a magistrate is to be called into the lawe by the magistrate To cal a man into the lawe is a iudicial acte proceding of superiour authoritie in him that is iudge both of the partie so called and also of the cause wherefore he is called As if the Maior of London would conuent any of the Citizens he must both haue iurisdiction ouer that Citizen and also authoritie to iudge in that cause for whiche the Citizen shal be conuented But no ciuil magistrate hath authoritie by vertue of his temporal office to be iudge our Bishoppes in ecclesiastical causes as it is before proued and shal hereafter appeare Therefore no temporal magistrate can conuent any Bishoppe or Priest before him in any Ecclesiastical cause But let vs heare M. Iewel Cod. de Episcopis et clericis L. Nullus Iewel Pag. 637. Iustinian the Emperour him selfe vvho of al others most enlarged the Churches priuileges saith thus Nullus Episcopus inuitus ad ciuilem vel militarem iudicem in qualibet causa producatum vel exhibeatur nisi princeps iubeat Let no Bishop be brought or presented against his vvil before the captaine or Ciuil Iudge vvhat so euer the cause be onlesse the Prince shal so commaunde it Harding Seing Iustinian as you saie of al others did most enlarge the Churches Priuileges is it likely that he would most of al others breake them And whereas he made a lawe Authent 83. Coll. 6. vt Clerici apud proprios Episcopos that Clerici apud proprios Episcopos conueniantur primùm Clerkes shoulde be conuented first before their owne Bishoppes in causa pecuniaria in a money mater and afterwarde before the Ciuil Magistrate if either for the nature of the cause or for some other difficultie the Bishop could not ende it yet he
Gods minister to see iustice ministred and the Violences and iniuries of his Lieutenantes and Officers pounished and these ciuil causes of Felonie Murder and Rape to be truely and thoroughly examined ad vindictam malorum to the reuenge of malefactours wrote his letters to al them that had ben at the foresaid conuenticle at Tyrus and required them to appeare before him as before the syncere minister of God and to render accompte of their dealing against Athanasius in those Ciuil cases Of this mater See the Returne Art 4. Item the Countreblast lib. 2 Cap. 2. 3 For he might wel doo it and nothing further M. Iewel in proufe of his desperate cause that a Bishoppe was conuented in maters of Faith and ecclesiastical causes before the Ciuil Magistrate as his lawful and ordinarie Iudge Iewel Pag. 638. Iustinian the Emperour in the lavve that he maketh touching the publique praiers of the Churche saith thus we commaunde al Bishoppes and Priestes to minister the holy oblation Authentica constit 123. and the prayer at the holy Baptisme not vnder silence but with suche voice as maie be heard of the faithful people to thintente the hartes of the hearers maie be stirred to more Deuotion c. Aftervvarde he addeth further And let the holy Priestes vnderstand that if they neglecte any of these thinges they shal make answere therefore at the dreadful iudgement of the great God and our Sauiour Iesus Christe And yet neuerthelesse we our selues vnderstanding the same wil not passe it ouer nor leaue it vnpounished Hereby vve see that Godly princes maie summone Bishoppes to appeare before them euen in causes Ecclesiastical to receiue such pounischement as they haue deserued Harding For answere to this or any thinge that you can bring out of Iustinian for breuities sake I referre you to Iustinian him selfe By whose constitutions and Godly lawes it maie easily appeare how farre he was from claiming superioritie ouer Bishoppes or gouernment as supreme iudge in causes Ecclesiastical as he who decreed according to the definitions of the 4. general Councelles that in Spiritual causes the Pope of the elder Rome should be taken for the chiefe of al Priestes and aduertised Pope Iohn that there should be nothing moued perteining to the state of the Churche but that he would signifie it to his Holinesse being Heade of al Churches and declared that in all his Lawes and dooinges for matters Ecclesiastical he gaue place to the holy Canons made by the Fathers and willed that when any Ecclesiastical matter were moued his Laie officers should not intermelde but suffer the Bishoppes to ende it according to the Canons In this very Constitution whiche you haue alleged with these special wordes he committeth the Iudgement and pounishment of al sortes of offences committed by them of the Clergie to such as the Canons haue put in authoritie Authentica constit 123. Thus he decreeth Quotiescunque aliquis vel Sacerdotum vel Clericorum vel Praesulum vel Monachorum vel de fide vel de turpi vita vel quòd contra sacros aliquid Canones peregerit accusatus fuerit si quidem is qui accusatus Episcopus fuerit huius Metropolitanus ea quae proferentur examinato Si verò Metropolitanus beatissimus Archiepiscopus sub quo censetur si Presbyter aut Diaconus aut alius Clericus aut Praesul Monasterij aut Monachus Religiosissimus Episcopus sub quo hi censentur delata in accusationem examinato veritate coÌprobata vnusquisque pro modo delicti Canonicis censuris subijcitor iudicio eius qui causae examinationem accommodat As often as any either of the Priestes or of the Clerkes or of the Prelates or of the Monkes is accused either of faith or of filthy life or that he hath done ought against the holy Canons in case he that is accused be a Bishop let his Metropolitane examine the thinges that shal be laid to his charge if he be a Metropolitan let the Archebishop vnder whom he is haue the examination If he be a Priest or a Deacon or some other Clerke or a Prelate of a Monasterie or some Monke let the Bishop vnder whose iurisdiction they are examine the thinges that be laid in accusation And when the truth is tried out let euery one abide the Censures of the Canons for the rate of the faulte by the iudgement of him that sitteth vpon the examination of the matter Againe how farre he was from the minde and wil that Bishops or any other whatsouer Ecclesiastical personnes should be summoned to appeare before him or his temporal officers in iudgement for any Ecclesiastical cause this expresse Decree which there also ye might haue founde sufficiently witnesseth Si Ecclesiasticum negotium sit nullam Communionem habento Ciuiles Magistratus cum ea disceptatione sed Religiosissimi Episcopi secundùm sacros Canones negotio finem imponunto If the matter be Ecclesiastical that is to be iudged let the Ciuile Magistrates haue nothing to doo with it But let the most Religious Bishoppes make an ende of it according to the holy Canons By these as also by the purporte of sundrie other Iustinians constitutions ordinances and decrees al menne maie see that he neither chalenged any supreme dominion ouer Bishops and Priestes in Ecclesiastical causes nor enacted this nor any other lawe as chiefe Gouernour of the Churche but followed the holy Councels and willed the Canons to take place and confirmed that which was decreed by them For special answer then to this special obiection made out of the 123 constitution I saie that Iustinian threatned to pounishe them with the seueritie of temporal lawes who would not be conteined in their duetie by Ecclesiastical discipline and order of the Canons that feare might force where loue and conscience could not binde Which policie we doo not mislike seing Duo vincula fortius ligant two bondes binde faster then one To be shorte Iustinian leaueth the correction of Clerkes offending in any thing against the Canons to the ceÌsures of the Canons And if any refuse to abide the order appointed by the Canons and vtterly shake of the yoke of the Canons then that is to say in the case of extreme stubbornesse and contempte of the Canons like a Godly prince he threateneth reuenge and pounishment In which case the Church doth now cal and alwaies hath called for the aide of the Seculare Arme against those that vtterly refuse to be corrected by the censures of the Church and seeme incorrigible So neither by the lawes of Iustinian neither by the example of Brunichildis neither by the Gloses that you so solemnely allege it can not be seene that Godly Princes might euer summone Bishops to appeare before them to receiue any pounishment at their handes as their superiours and supreme gouernours in ecclesiastical causes Peraduenture if we put on eyes of better sighte we maie see it hereafter if wee diligently attende what you saie Foorth therefore M. Iewel Iewel Pag. 638.
of Popes at the first succeding one an other fol. 219. b. Ordination and Confirmation diuers fol. 227. b. Origen falsified by M. Iewel fol. 286. a. 333. b. Orders Ecclesiastical fol. 134. b. 135. a. P. Papistrie can not be shewed when it beganne fol. 106. b Patriarkes fol. 180. Peter Martyr in Strasbourg a Lutheran in England a Zuinglian fol. 34. b. Peter Martyr and dame Catherine his wife fol. 36. b. Peter Martyr at variance vvith Brentius fol. 117. b. Peters authoritie and prerogatiue fol. 174. a. 175. 176. Peter ouer the Christian Gentiles at Rome fol. 221. ãâ¦ã Peter when he came to Rome fol. 221. b. Peter the feeder of al sortes in the flocke fol. 148. b. c. Peters humilitie fol. 153. Peter offended twise fol. 157. Peter foloweth the rest yet head of al by S. Augustine fol. 158. Peter receiued into indiuisible vnitie with Christ fol. 174. a. Peter ioyned with fol. Leo. 176. a. Pelagius heresie mainteined by the Caluinistes fol. 367. a. Perfection double one of Pilgrimes the other of heauen fol. 368. b Petitio principij muche vsed by M. Iewel fol. 89. a. Platina no flatterer of the Pope fol. 257. b. Pope the Heade of the Churche fol. 130. b. The Popes Supremacie proued fol. 146. 147. 148. 149. 159. b. 179. 186. a. b. The Pope Prince of Pastours fol. 177. b 178. a. The Pope leaft the Vicare of Christes loue towardes vs. fol. 148. a. The Popes confirming of Bishops fol. 223. b. 224. seq Popes charged with heresie and other enormites defended fol. 248. 249. 250. 251. 252. 253. 254. 255. 256. 257. 258. The Pope Peters Successour fol. 273. a. The Pope laufully called the Princâ⦠of Pastours fol. 177. b. Possibilitie of keping Gods Commaundementes fol. 366. b. Priesthood double fol. 239. a. Priest aboue a Deacon fol. 164. b. Priestes of England are Votaries fol. 290. b. Priestes of Greece in what sence they are Votaries fol. 298. a. Priestes and religious menne whether they maie be dispensed to marrie fol. 300. b. Priestes only Iudges ouer Priestes fol. 377. a. Praying for the dead taught by S. Paule fol. 326. b. Protestantes dissent not onely one from an other but also from them selues fol. 34. a. Protestantes varie from the Primitiue Churche fol. 270. b. Protestantes be Apostates fol. 336. b. Protestantes are proued by an inuincible Argument to be no part of Christes Churche fol. 90. a. b. 92. Puritanes fol. 139. a. 332. a. R. RAymeris made king of Arragon of a Monke and married by dispensation fol. 301. a. Real presence cleerely witnessed fol. 79. a. proued 339. sequentib Rebellion against Princes mainteined by M. Iewel fol. 86. a. Religious menne married the first fouÌders of this new Gospel fol. 36. b Reseruation of the Sacramente fol. 331. b. Righteousnes competent for this life fol. 368. a. Rounde capped Ministers fol. 86. b. Ruffianrie of M. Iewel detected fol. 120. b. Ruffinus belied by M. Iew. fol. 285. b. S. SAbellicus falsified by M. Iewel fol. 139. b. Sacramentes meanes to receiue grace fol. 330. a. Sacramentes seuen fol. 334 a. Sacrament of the Aulter called our maker and Lorde by S. Augustine fol. 346. a. Sacramentaries persecuted by the Lutheranes fol. 95. b. 96. a. Sacramentaries condemned by the Lutheranes fol. 104. b. Seruus seruuorum Dei the Popes stile fol. 187. b. Seuerus a blinde man by touche of a Martyrs garment recouered sight fol. 364. a. Shaxton Bishoppe no Protestant fol. 241. b. Shaxton and Capon Bishoppes of Sarisburie repented fol. 194. a. Shaxton B. not of M. Iewele side fol. 242. b. Sharpe vvordes founde in the Scriptures fol. 27. b. Sheepe of three sortes fol. 149. a. Siritius and Innocentius vvere not the first ordeiners of Clerkes coÌtinencie fol. 279. a. Sozomenus Gregorie Nazianzen and Eusebius belied by the Apologie fol. 309. a. Sophistrie of M. Ievvels shifting from the Scriptures to Goddes vvorde fol. 323. a. Spiridion made Bishop of a married laie man fol. 285. a Syluester 2. Pope fol. 249. a. Succession of Bishoppes treated of at large Lib. fol. 4. Succession of Bishoppes a certaine rule to knovve the Churche by fol. 198. b. 199. sequent Succession can not lacke the Truth fol. 199. 200. Succession lavvful can not be taken avvaie by man fol. 211. T. TErtulliaÌ of a married man made a Prieste fol. 285. a. Tertullians errour fol. 239. 240. Three vvaies of vvriting against an aduersarie fol. 42. b. Tradition fol. 270. a. Traditions belonging to SacrameÌts maie not be changed Ceremonies maie fol. 326. a. Traditores what they were in the primitiue Churche fol. 91. a. Transubstantiation fol. 110. b. treated of 346. b. This is my Bodie meant properly fol. 339. a. Turkes inuasion brideled fol. 266. a. V. VAriance of opinion betwen two Ministers of Valencenes in the time of the Siege fol. 84. b. Victor the Pope his death fol. 58. a Virgilius Pope his CoÌstancie fol. 200. a Vnitie can not be without a supreme head fol. 140. b. 141. a. 152. 153. a. Vniuersal Bishop truly attributed to the Pope fol. 185. b. 186. 187. 188. sequent Votaries maie not conueniently marrie by M. Iewel fol. 289. a. Vow breakers in what danger they stande fol. 278. a. Vow of Chastitie annexed to holy Orders fol. 291. a. Vow of Chastitie made in facte though no vvordes be spoken fol. 292. b. Vovve made in vvhat case marriage holdeth or holdeth not by the determination of the Churche fol. 294. b Vrspergensis set out by Melanchthon onely fol. 57. b. VV VVAldenses heresies fol. 102. b. VVedlockes il thing is inordinate luste fol. 283. b. VVickleff his heresies fol. 82. b. 63. a. VViues that couerted their vnfaithful husbandes fol. 61. b. 350. a. VVordes of God not written fol. 270. a. VVorkes hovv meritorious of infinite revvarde fol. 371. b. Faultes escaped in the printing Faulte leafe line Correction my 27. a. 27. may sor 38. a. 12. sory Golfridus 83. b. 25. Galfridus lustly 135. b. 23. lusty famofum 170. b. 9. fumosum to 179. b. 28. lut it out least 180. b. 28. leaft S. of 198. a. 19. of S. In the margent 202. a.  a note superfluous Liber hic D.M.N. Thomae Hardingi lectus approbatus est à viris Anglici idiomatis Theologiae peritissimis vt sine periculo imprimi publicari possit Quanquam alioqui ipse D. Hardingus mihi tà m probè notus est vt de eius cruditione fide prudentia nihil sit dubitandum Cunerus Petri Pastor S. Petri Louanij 21. Maij. An. 1568.
esse Papam esse coire in vnum possent c. Non enim credo aliquem esse adeo Impudentem Papae Assentatorem vt ei tribuere hoc velit vt nec errare nec in Interpretatione Sacrarum literarum hâllucinâri possit We doubte not whether one man maie be a Pope and an Heretique both together For I beleeue there is none so shamelesse a flatterer of the Pope that wil saie * I saie it not read my wordes again as you saie M. Harding The Pope can neuer erre nor be deceiued in the exposition of the Scriptures This very saying M. Iewel bringeth in likewise against the Popes in the Defence pag 615. vnder the name of Alphonsus with the same Cotation And after that he hath rehersed the wordes thus he pipeth him selfe vp the triumphe against Hosius in despite of the Popes as if he had gotten of me a worthy and glorious conqueste Here M. Harding your owne principal Doctour Alphonsus calleth al them that mainteine your Doctrine and saie as you saie the shamelesse flatterers of the Pope But I saie on the other side here M. Iewel It pitieth me to see you so vaine a man and it is some paine also with litle profite for me stil to tel you one tale that al standeth vpon false grownde that you builde I had neede to be wel seene in Copia Verborum to be furnished with diuersitie of termes that I might by some change of speache ease the griefe of the Readers eares who must alwaies heare this muche at my hande that M. Iewel lyeth Looke Reader and peruse my woordes aboue rehersed and thou shalt see I saie not that the Pope can not erre nor be deceiued in the exposition of the Scriptures I saie he maie erre by personal errour in his owne priuate iudgement as a man and as a particular Doctor in his owne opinion But that he erreth or euer erred in publique iudgement in definitiue sentence and determinations touching matters of Faith that I vtterly denie VVho be they whoÌ AlphoÌsus in this case calleth Flatterers Alphonsus would them to be accompted flatterers who wil needes saie that the Pope can not erre or be deceiued in any case whiche neither I nor any learned Catholique man euer said You doo vs wrong therefore with your vncourteous language M. Iewel and belie Alphonsus faining him to call vs shamelesse Flatterers whiche he neuer meant It had benne your part to shewe where or when any Pope euer defined any false and erroneous doctrine to be receiued and beleeued of the Church Excepte ye shew vs this whiche we are sure ye can neuer shew ye maie spare such idle talke whereof ye haue great stoare whereby in many places of your bookes ye go about to proue that sundrie Popes haue erred Item in the place aforesaid Iewel That he is alvvaies vndoubtedly possessed of Gods holy Spiritâ Confut. Fol. 285. a. Harding Not alwaies M. Iewel I saie it not I know and denie not but it maie wel be proued that some Popes haue in sundrie their Actes and Deedes lacked the direction of the Spirite of God as MeÌne but not in Publique Decrees touching the necessarie doctrine of Faith In the place noted by your Cotation thus I saie Confut. 285. a. Sapient 8. Gods wisedom as the scripture faith disposeth al thinges sweetly and in one instant forseeth the ende and meanes that be necessary to the ende If he promise any man life euerlasting withal he geueth him grace also to doo good deedes whereby to obteine the same Whom he hath glorified saith S. Paule them he hath iustified Rom. 8. and called Matth. 16 Luc. 22. So whereas he hath by force of his praier made to the Father promised to Peter and for the saftie of the Church to euery Peters Successour that his faith shal not faile and therefore hath willed him to confirme his brethren that is to remoue al doubtes and errours froÌ them we are assured he wil geue him such witte diligence learning and vnderstanding as this Firmnesse and Infallibilitie of Faith and Confirming of Brethren requireth See further Reader what I saie in that place To this and to the rest said in that place M. Iewels chiefe maÌner of answering Defence pag. 612. M. Iewel maketh answer in his pretensed Defence after his common manner with these graue and learned notes Sadly and Sagely and muche to the purpose Item Vntruthe fonde and childish c. Item O worthy graue reasons Neither answereth he the matter only by such marginal notes but also otherwise at ful where he furnisheth vs out two long leaues ful of trumperies pretended to be piked out of obscure and late writers Alphonsus de Castro M. Iewels doctours and the same for the more parte vtterly belied Beatus Rhenanus Legenda aurea Fasciculus rerum sciendarum Iohannes Stella Hulderikes forged Epistle Erasmus Annotations the disallowed Councel of Basil the Appendix or lable of the Councel of Constance whiche he fowly falsifieth reporting that of Iohn 22. whiche was said of Iohn 23. the vsurper also out of Vesellus the Glose vpon Gratian one Iohn of Paris Heruaeus Gerson Hostiensis the Canoniste Aeneas Syluius in that booke whiche he him selfe reuoked and recanted Petrarkes Rymes Lyra âaldas Pâaâina Iouerius Hermannus Gigas Iohannes Camoâensis alleged by Cornelius Agrippa Iohn of Sarisburie Hermannus Rid an Heretique Cornelius Agrippa litle better in his booke of vanitie and of such litle worth late petie Doctours When he coÌmeth to answer the pointe it selfe which standeth in the force of Christes praier made vnto the Father for the Firmnesse of S. Peters and his successours Faith thus he frameth his answer ful sadly I warrant you and like a godly Minister If the Pope should erre Defence pag. 614. saith he âr be in heresie M. Ievv feareth not to vse his floutes speaking of Christ him selfe he might ãâ¦ã in an Action of Couenant and require him to performe his promise Suche Flowtes and Scoffes becomme the Ennemies of Christes Churche and thereof this felowe serueth him selfe when learning faileth One great aduantage he hath ouer me he wil be sure to make moe lyes then I shall haue liste or thinke it labour worth to answere God be thanked he can not shewe any Pope that euer lacked the spirite of God in setting foorth any publike Decree touching any pointe of Faith to be holden of Christian people Item in the place aforesaid Iewel That at the Popes only hand vve must learne to knovv the vvil of God Confut. 324. Harding I saie not that we must learne to know the will of God at his hande onely That were a fonde doctrine For we may and doo learne our faith and what is the wil of God at the handes of others as of our Parentes our Frendes our Pastours our Curates our Ghostely Fathers our Preachers and our Bishoppes In the place by M. Iewel reprehended vpon occasion of the Apologie where the
husband of one wife that the same order contineweth stil in the Church thereto he saieth in his secoâd homilie de patientia Iob non ea ratione quod id nunc in Ecclesia obseruetur Oportet enim omni prârsus castitate Sâcerdotem ornatum esse S. Paule sayeth he required this not in consideration that the same be nowe obserued in the Church For it behoueth a Bishop to be garnished with al manner a chastitie Iewel Here commeth M. Hardinge in a lofte vvith Io Triumphe as hauing beaten dovvne al the vvorld vnder his feete And as being already in sure possession of the victorie he crieth out Impudencies Loude his foule Faultes and pietie Fittens And ful terribly chargeth vs like a Conqueroure to render oure selues and to râcante for sonne This nevve courage is suddainly blovven vpon him for that he thââketh vve haue intruded vâon his office and as he saieth haâe corrupted and falsified the holy Fathers But it vvere a vvorthie matter to knovve vvherein Forsoothe vve saie by the reporte of Sozâmenus and Gregorius Nazianzenus that Spiridion and Gregorie Father to Nazianzen being bothe Married Bishoppes notvvithstanding theire Marriage vvere neuer the vvârsâ hable to doo theire Ecclesiastical offices but rather the better * The vvordes importe it not Here M. Harding of himselfe and freely confesseth these Holy Fathers vvâre neââr the vvorse hable to dââ their offices For so muche thâ ãâã of ãâã importe ãâã ãâã ãâã ãâã ãâã But that they vvere the better hable to doe theirâ offices ââcause of theire VViues that he dânieth vtterly and herein he saieâh me are corrupters and falsifiers of the Fathers And thus the vvhole difference that is betvvene M. Hardinge and vs touching this matter standeth onely in these tvvo poore vvordes Rather the better and âeuer the vâârse Novv gentle reader I beseche thee also Reader to vveigh my Ansvver that thou maiest be the better hable tâ iâdge betvvene vs I beseeche the indifferently vveigh these vvââdes Gregorie Nazianzene hereof that is of the helpe Vntruth for then he vvas not Bishop but an infidel Nazian in Epitaphiâ patris that his Father ãâã being the Bishop of Nazianzum had by his vvife vvriteth thus Illa quae data est Adamo c. Eua that vvvas geuen to Adam for a helper for asmuch as it vvas nââ good for man to be alone in steede of a helper became his enemie It follovveth Meo autem Patri Mater mea data illi à Deo non tantum adiutrix facta est id enim minus esset miruÌ sed etiaÌ dux princeps verbo factoque inducens illuÌ ad res optimas Et aliis quidem rebus quamuis optimum esset subditam esse viro propter iura coniugii tamen in pietate non verebatur seipsam illi magistram exhibere My mother being geuen to my father of God became not onely his helper for that had ben no great vvonder but also vvas his leader and Captaine She vvas his Maistresse before he knevv vvhat the faith of Christ vvas yet they serue you to no purpose False He vvas not then Bishop of Nazianzum nor yet a Christian bothe by vvord and by deede trayning him vnto the best And albeit in other thinges it vvere beste for her to be subiecte vnto her husbande for the right of marriage yet in religion and Godlinesse she doubted not to becomme his Maistresse These vvordes M. Hardinge be plaine and cleare and vvithout fitton Gregorie Nazianzen sayeth that his ovvne âââther vvas vnto his father the Bishop of Nazianzum a helper and a directour both by vvorde and deede to leade him to the best and that in al other thinges being his inferiour yet in âeligion and Godlinesse she vvas his * ãâã ãâã ãâã ãâã ãâã VVhat a do vvould this fellovv make if he had me at a Vantage in deede that thus fareth vvithout cause as by the ansvver it shal better appeare Maistresse And yet mâst al these vvordes so open so plaine so cleare be drovvned vvith your simple distinction of Rather the better and neuer the vvorse Maie vve not novve allovve you vvith fauour to take al these that ye cal sitions lyes corruptions and falsifienges home againe vnto your selfe If you ââââr crââle thâse tâââges before is ãâ¦ã must remembre al truth must not be measured by your reading ⪠Harding To beginne with these last wordes as I require not al truth to be measured by my rââding M. Iâwâl so neither is it to be measured by your writing Whether I euer readde these thinges before or no it skilleth not Certaine it is where you readde al that ye haue here alleged out of S. Gregorie Nazianzene you readde also that whereby your false and vnreasonable assertion is confuted teaching that his Father being Bishop of NazianzuÌ learned the doctrine of Godlines of his wife Hauing read and seene the truth of this point in that very place and here conceeling it that you might not seeme confuted yea and so boldely auouching the contrarie how make you not al menne that know this witnesses of your falshode and impudencie M. Ievvels gay eloquence minister-like As for your vaine and light tauntes of my comming in a lofte with Io Triumphe of my terrible charging of you like a Conquerour of the new courage suddainly blowen vpon me and such other prety eloquence fitter for a Minister then for a sober man I can easily contemne No wise man that readeth my wordes for which ye ruffle so with me wil iudge you had iuste cause with suche sporte to delight your selfe Neither said I if you marke my wordes wel that you had corrupted and falsified the holy Fathers for that you said vpon reporte of Sozomenus and S. Gregorie Nazianzene that Spiridion and Gregorie Father to Nazianzene were for their marriage neuer the worse hable to serue God but rather the better which neuerthelesse is false but for that you speake it generally of a Bishop as though Bishops should doâ that apperteineth to their charge the better if they married wiues For truth whereof I referre me to the place SpiridioÌ and Gregorie Nazianzenes father Those two holy Fathers were menne endewed with a singular and special grace and the example of so few is not to be drawen to be made a rule in general as I said in my Confutation Yet the most that is said of them is that they serued God neuer the worse by reason of their Marriage Againe M. Ievvel defeÌdeth after his manner but fevv partes of the Apologie whereas I answered to euery parte of your Apologie in this place you defende but one thing by me confuted Neither to say the truth doo you defende the same but say what you were hable to shew some colour of a Defence This argueth that the other thinges you brought are fully confuted For elles why did you not defende them And this muche is the Reader here to be warned of by the waie That whereas most