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 secōd 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
by your vulgare translations corrupted them that lamentable it is to consider And when we burned the same corrupt translations or any parte thereof or any of your heretical treatises we burned not the Scriptures no more then one doth the Apple tree that burneth the Caterpillers The Scriptures we honour and kepe most reuerently and diligently Therefore your comparing of vs with the wicked kinges Aza Antiochus Maximinus and Herode is false and sclaūderous Reade the reste that foloweth there good Reader and if thou wilt iudge as thou findest and saie as thou iudgest and write that thou maist truly saie M. Iewel shal be said to be a false sclaunderer and regestred in the booke of lying sclaunderers Iewel Pag. 10. As for Iohn VViclef Iohn Hus VValdo and the rest they vvere godly men their greatest heresie vvas this that they complained of the dissolute and vitious liues of the Clergie of vvorshipping of Images of feined miracles of the tyrannical pride of the Pope of Monkes Friers Pardons Pilgrimages and Purgatorie and other like deceiuing and mocking of the People and that they vvished a reformation of the Churche Harding That Wiclef mainteined sundrie hainous Heresies The. 3. Chapt. Beside these heresies whiche you accompte for none M. Iewel they had sundry other farre greater As for example Among the Articles of Wiclef condemned in the Councel of Constance Art 4. this was one That if a Bishop or a Priest be in deadly sinne he doth not order consecrate Lib. 1. cōtra Petilianū ca. 1. Art 6. Art 10. nor baptise This was the plaine heresie of the Donatistes as it appeareth by S. Augustine Item that God ought to obey the Deuil Item that it is against the Scripture that Ecclesiastical Ministers shoulde haue any temporal possessions If this be no greater heresie then the reste M. Iewel then allowe it as you allowe the reste But the gaine is to sweete you can not brooke it Item that no man is a temporal Lorde Art 15. no man is a Prelate no man is a Bishop whiles he is in mortal sinne If ye make this no Heresie then ye denie the Queene to be Queene of England when so euer she falleth into Mortal sinne And whereas by your doctrine ye make euery sinne mortal vtterly reiecting the distinction of venial sinnes the Quene as no man elles lyuing not without sinne What meane you by this doctrine to allowe her in this case for no Quene of England She is muche beholden vnto you Item by Wiclef the common people maie at their arbitriment correcte their Lordes when they doo amisse Art 17. If you and your fellowes wil allowe this for a true Doctrine and preache it in your Pulpites lustily ye shal like the people ioilily and wel and thereof doubtelesse wil followe suche order and obedience as becommeth your Gospel and as Satan the Authour of it shal be pleased withal Suche the like and worse were the Heresies of Huss and Waldo These Articles and many other were recorded both in the general Councel of Constance Cōcil Cōstant Sess 8. pag. 96. and in your felowe Fox in his booke of the Deuilles Martyrs But touching Iohn Hus sith ye make him so godly a man and so voide of al Errours and Heresies how wil you defend him for that so commonly he said Masse whereat ye enueigh and raile so muche Masse said by Hus. Looke in the Teutonical historie of the Councel of Constance written by one Huldrick Reichental Citizen of Constance and ye shal finde by him reported who liued at that very time and marked wel what happened 〈◊〉 those daies that Iohn Hus oftentimes said Masse in his hostes house during the time of his abode in Constance and that the people came much vnto it Itaque Dominica Oculi quae tertia est in Quadragesima In histor Teutonica de Concil Costātien vbi celebrasset Missam mane c. When he had said Masse saith he in the Sundaie named Oculi whiche is the third Sundaie in Lent And this did Hus not onely before he had read the Bookes of Wiklef by whiche he was carried awaie into an other Gospel but also at the ende of his life euen a litle before for his detestable heresies he was burnte as it is at large reported by the said Reichental and witnessed by Ioannes Cochlaeus lib. 2. De Historia Hussitarum The 4. chapt Pag. 11. In the matter of planting the faith among the Britaines and the English M. Iewel telleth vs againe a longe tale which he tolde vs before in his Replie the vntruthes whereof are already largely and specially confuted in the Returne of vnthruthes vpon his Replie M Ievvel dissēbleth al ansvvere made to his vntruthes Art 3. pag. 124. sequent Wherein he dissembleth vtterly al answer made thereunto though it be wel knowen that he hath seene the said Returne and that he had one with the first presented vnto him at Oxforde at what time the Quenes Matie was there in progresse In that page he belieth extremely Theodoritus S. Augustine the Apostle of the English nation sclaūdered by M. Ievvel vnder the name of Golfridus Monemuthensis Nicephorus and Galfridus of Mounmouth sclaundering immoderately vnder Golfridus name our blessed Apostle S Augustine See the Returne pag. 30. In the page following he belieth Beda twise first applying that to the English menne which he spake of the Britaines namely of 7. Bishoppes and one Archebishop c. For what soeuer he telleth vs of the Queene King Ethelbertes wife who being a Frenche woman liued in the exercise of her Religion that she was Christened in among the Christian people of Fraunce certaine it is that our English Nation of whom in my Answer to his Chalenge I spake and not of the Britaines were not Christiās before S. Augustine came sent by S. Gregorie frō Rome Secondly he belieth Beda in saying as out of his ecclesiastical storie that the Christians of our Countrie vtterly refused to receiue this newe Apostle with his religion For Bede speaketh only of the Britaine or welshe Bishoppes but nothing so muche as M. Iewel fableth They refused to obey him as their Archebishop they refused not his religion They were also in many pointes Schismatikes as Bede in the same place recordeth whom M. Iewel here so commendeth See Bede either in Latine or in English lib. 2. cap. 2. The matter is of right good importance and worthy to be tried Pag. 12. The 5. Chapt. The iudgement of Constantine the great in a cause Ecclesiastical betwen Cacilianus and Donatus à Casis nigris he reneweth againe M. Ievvel in the Defence repeteth againe the old stuffe of his Replie in many pointes as if the same were not ansvvered vtterly dissembling the Answer made thereunto in the Returne Art 4. pag. 105. sequēt Pag. 14. He bringeth in againe the commō obiections against the Real Presence out of Tertullian and S. Augustine dissembling vtterly
lib. coÌ„t 9. sectas In the booke in tituled Recta fides de Caena Domin nor by writinges nor by worde nor by deede as the Lord hath commaunded whether he be Zuenckfeldius or Zuinglius or what soeuer he be called And in an other place he condemneth by name Zuinglius Carolostadius and Oecolampadius with al their diuers and dissonant sacramentarie heresies Nicolaus Amsdorffius a famous Superindent in Germanie saith thus plainely Thirdely we condemne the Sacramentaries Zuinglius and his felowes The publike write of the princes of Mansfeld and of the yonger princes of Saxonie doth recken vp in the rolle of condemned Heretiques the Sacramentaries by name Ioachimus Westphalus saith No false doctrine is so farre spred none with such labour and hypocrisie is defended â—oâ—e hath more beguiled the worlde then this false doctrine of the blessed Sacrament meaning Caluines owne doctrine learned first of Berengarius of whom you haue no cause you saie to be ashamed If Heretiques of your own schoole can not make you ashamed of Berengarius and his doctrine what say you to the great General Councel holden at S. Iohn Laterane in Rome vnder Innocentius the third CouÌ„cel of Laterane thereof called Concilium Lateranense That Councel was an vniuersal assemblie out of al partes of Christendom Platina in InnoceÌ„tio tertio The great Assemblie of Laterane Councel as wel out of the Greeke Church as out of the Latine The Patriarkes of Constantinople and Hierusalem were there present Archebishoppes were there threescore and ten Bishoppes foure hundred and twelue Abbates and Priores more then eight hundred There were at that Councel the Ambassadours of both Emperours both of the West Churche and of the East also of the kinges of Hierusalem of Fraunce of Spaine of England and of Cyprus In this Councel so general and vniuersal the Heresie of Berengarius was condemned Concil Lateran Cap. 1. and the doctrine of Transubstantiation by occasion of his heresie exactly and fully discussed was by general consent of al plainely and clearely confirmed If the Sentence Consent and Accorde of the whole vniuersal Church can moue you M. Iewel then haue you good cause to be ashamed of Berengarius whose heresie was in so ful ample and General a Councel condemned as none in this worlde was euer greater If al this moue you not yet let Berengarius him selfe De Consecrat Dist 2. Ego BereÌ„garius whom you esteme so muche moue you to be ashamed of his doctrine of the whiche he him selfe was so muche ashamed at length and not onely in iudgement openlâ— recanted but also 〈◊〉 the houre of his Death ful bitterlâ— and hartily repented him selfe thereof as by sides otherâ— Guilelmus Malmesburiensis recordeth saying thus Guilelmus Malmesburiensis de gastis Anglorum lib. 3. Ipse Berengarius die Epiphaniorum moriens gâ—â—iâ—â—â— producto recordatus quot miseros quondam adolescenâ— primo errâ—ris â—alâ—tâ— secta infecerit bodie inquit in die Apparitionis suae apparabit mihi Dominus meus Iesus Christus vel propter poenitentiam vt spero ad gloriam vel propter alios vt timeâ— ad poenam Nos sanè credimus post benedictionem Ecclesiasticam illa Mysteria esse verum corpus sanguinem saluatoris adducti veteris Ecclesiae authoritate maltis noâ—iter ostensis miraculis Berengâ—rius himselfe as he laie dying vpon the Epiphanie daie whiche we cal Twelfth daie and with heauy be wailing called vnto remembrance how many miserable personnes he had infected with his heresie in youth at the firste heatâ— of the Sacramentarie Errour spake these wordes He alluded to the vvord Epiphanie vvhiche signifieth appearing or reuealiÌ„g This daie my Lorde Iesus Christe being the daie of his appearance shal appeare vnto me either to glorie as I truste bicause it repenteth me of my heresie or to pounishment as I feare me for the sake of others whom I haue seduced What so euer it shal please God to doe with me Truely I beleeue that after Consecration vsed in the Churche those Mysteries are the true Bodie and Bloude of our Sauiour being persuaded both by the authoritie of the auncient Churche and by many Miracles shewed of late yeres Thus ye maie see how so euer ye be not ashamed of Berengarius that yet Berengarius is ashamed of you Iewel Pag. 48. But as for your doctrine bicause it is only of your selues therefore it falleth daily and is novv forsaken the vvorlde through Harding Our doctrine is the doctrine of the Fathers not of our selues neither is the same forsaken The Catholique doctrine The .16 Chapt. The Fathers of the first 600. yeres reiected In institut Cap. 18. de coena Domi. Iacobus Acontius StratageÌ„ Sathan lib. 6. whiche you cal oures hath ben by your owne Confession welneare a thowsand yeres olde I cal your Confession your solemne prescription of the first .600 yeres For prescribing the one ye renounce the other It can not therefore seeme to be of vs that liue now whiche by your owne Confession hath ben so auncient Howbeit it is euident the first 600. yeres stande as fully for vs as doo the later Therefore Iohn Caluine accuseth the first 600. yeres of Iudaisme and of Iewish superstition namely in the matter of the blessed Sacrifice Therefore Iacobus Acontius one of your owne side in his booke dedicated to the Quenes Maiestie plainely misliketh and reproueth such as offer to be tried by the auncient Fathers calling it perniciosissimam omninoque fugiendam consuetudinem a most pernicious custome and altogether to be auoided Therefore M. Nowel as this Acontius calleth it a * Valde amplum spatium Novvel in the preface of his first booke large scope to trie matters by the Fathers And he that hath vttered so muche blasphemie against the Crosse of Christe for his parte also protesteth plainely In the booke against the Cross that he wil not be tried by the Fathers And why al this M. Iewel Mary thâ—y know â—ight wel that by the Fathers you are condemned and that our doctrine by them is clearely established Wâ— therefore haue learned of our Auncestours al that we teache We haue inuented nothing of our selues Your beginning is knowen and is yet in mannes memorie When Papistrie as you cal it beganne you can neuer 〈◊〉 for your life The Gospelleâ— I shal neuer be haÌ„ble to shevv vvhen Papistrie beganne otherwise then with the beginning of Christes gospel Shewe once M. Iewel when in what age in what place Countrie Citie or Churche of whom vnder what Pope Emperour or Prince Papistrie beganne and then saie hardely it is our Doctrine and only of our selues Except you shewe this your lie wil seme palpable If ye haue ought to shew for the worship of your cause bring it forth be it but one sentence or one halfe sentence The Catholique doctrine vntruly reported by M. Ievvel to be forsaken al the vvorld through In like manner a sensible and a palpable lie it
Al are committed to thee the one whole flocke to one Neither art thou onely the Pastour of al the sheepe but also the onely Pastour of al the Pastours Demaundest thou of me howe I prooue it Forsooth out of the woorde of God Ioan. 21. For I praie you to whom I wil not saie of the Bisshoppes but also of the Apostles were al the sheepe so absolutely and indeterminately committed If thou loue me Peter feede my sheepe whiche sheepe The people of this or of that citie of this or of that countrie or kingdome My sheepe quod he Who now doth not euidently see that Christe did not appointe him certaine but assigned him al Where no distinction is made there nothing is excepted Thus you see how litle cause you had to saie why doth M. Harding auouche so great a matter of him selfe onely without farther authoritie Iewel Pag. 103. And if this so large Commission be to Feede and feede so many vvhy then doth the Pope feede so litle Harding The Pope feedeth and why Christe appointed him to be his Vicare The stubbornesse of Heretiques is a lette The .18 Chapt. that his diligent feeding can not take place in many Howe manie Articles of the Christian Doctrine had the peruersitie of Heretiques wrapped vp in a Confusion and brought in doubte that fewe menne knewe howe to vnfolde them The Popes diligent feeding hath so by General Councelles through his authoritie and care assembled vnfolded and disclosed all the false craftes and sleightes of Heretiques that nowe euery man that wil maie haue in a readinesse by perusing the Canons of the Councelles what Doctrine is true and holesome what is false and heretical Of late yeares he emploied his diligence in calling all The Pope feedeth but some refuse his good foode and feede of Poison the Protestantes vnto the Councel of Trent he gaue them safe Conductes to come and departe without danger of their personnes and there during the time of their abode to propone argue and dispute of the pointes in cōtrouersie with al freedome VVhy the Ministers of England vvēt not to the General Councel at Trent most liberal and free Safe cōductes being graunted them But ye of England knowing your owne weaknesse and that ye were not so wel hable to prooue your doctrine in learned Assemblies as ye were with boasting Chalenges and bolde talkes to prate it out of pulpites emong the ignorant at home least with shame ye should there haue ben put to silence and prooued vnlearned wylily absented your selues Notwithstanding libertie was geuen you to come and saie for your Gospel what ye could and as it appeareth in the Actes of the same to frame your safe Conducte if ye desliked the fourme set foorth in the Councel in as ample manner for your owne safegarde and benefite as ye could deuise Iewel Pag. 103. Againe vvhere learned M. Harding to reason thus Christe is ascended into heauen Ergo the Pope is head of the vvhole vvorlde Harding Nay where learned M. Iewel to fashon suche peeuish argumentes of his owne deuise and fathering them vpon his Aduersarie to scoffe at them as if they were of his Aduersaries making If this Argument be naught let him amend it that framed it If it be ridiculous the Reader may see what a ridiculous head he hath that brought it forth My reason dependeth in this sorte If it had pleased Christ to haue remained here visibly emong vs alwaies and to haue taken continual order him selfe for the external gouernment of the Churche we should not haue needed any other general head but Christe him selfe who had ben sufficient But for asmuch as Christes bodily and visible presence through his Ascension was for good purposes taken awaie from vs that we might haue better occasion to exercise faith and the holy Sacramentes it was needeful that in his steede he should leaue some one General Vicegerent In. 24. caput Luca. and Vicare of his loue as S. Ambrose termeth him that should haue ful authoritie to rule the whole Churche The partes of this reason are wel linked together both by diuinitie and also by logique As M. Iewel hath framed it it serueth for nothing but to make sporte emong Prentises I allege not Christes Ascension for the ful and sufficient cause of hauing one general Head as M. Iewel would beare menne in hande if any be so simple to beleeue him The cause vvhy Christe hath placed his Vicare here in his stede Ambros in 24. cap. Lucae but as the occasion why he should place an other in the absence of his Visible person in his steede The necessitie of the Churche that disorder and confusion be auoided and that vnitie be kepte considered together with the great loue that Christe hath to the Churche is the ful cause why Christe placed in his steede a general Vicegerent Vicarium amoris sui the vicare of his loue as S. Ambrose calleth him Iewel Ibidem But ye saie God speaketh not novv vnto vs mouth to mouth c. Harding What rule is like to be if the Scripture be made ruler and gouernour Your drifte is in this place The. 19. Chapt. to put the whole gouernment of the Church quite from the Pope whom Chrysostome as I haue tolde you before taketh to be the vniuersal Head bicause he is S. Peters Successour and to driue vs to deliuer the whole rule vnto the Scripture and that being remoued quite from any one certaine sense and leafte to mennes Phantasies to descant vpon it What vnitie and good Order wil folowe thereof they of Germanie ye of England the Lutherans the Zuinglians the Caluinistes the Osiandrines the Zuencfeldians the Anabaptistes the new Puritanes that now spring vp so freshly and other sectes wherewith the worlde swarmeth haue tolde vs already the whiche could neuer yet come to any good vnitie and common agreement Ye leaue vs also an other sorte of gouernours Apostles Ephes 4. Prophetes Euangelistes Pastours and Doctours of whom S. Paule speaketh If these be the Gouernours appointed by holy Scripture how falleth it out that ye contrary to Scripture haue geuen the supreme gouernment of your Church of England to laye Princes some being vnder their nources gouernance some being women The cas◠thus standing if the Ministers agree not in doctrine hovv shal vnitie be made and the people kepte vnpoisoned If these forenamed the Apostles c. be the right gouernours how happeth it that they can doo nothing concerning Order to be taken for the Churche but by authoritie deriued from a mere laie power If these that is to saie the successours of the Apostles Prophetes c. be the right gouernours what if any of these iarre and fal at square emong them selues as it hath oftentimes ben seene either within the compasse of one Realme or in diuers Realmes and doo poison the people with sundry Heresies to whom shal we resorte to haue them called home and reduced vnto order whom haue
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 coÌ„trarie 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 coÌ„panie 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 coÌ„fidence 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 Theodoritâ—â— 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 aÌ„d 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 Trâ—gedies 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
added vnto Gratian and wel may this be so named bicause it is a thing forged and litle worthe And how could Damasus write of so many Popes whiche liued after his death certaine hundred yeres He saith alleging for his authour Fabian the late merchant of London Pag. 167. that Marriages of Priestes in England were free a thousand yeres together and yet it is euidēt that the English Clergie was gouerned according to the order which our Apostle S. Augustin leaft who by S. Gregories rule might not allow married Priestes He saith the Priestes of England were neuer Votaries for proufe he saith boldely it is knowen and confessed which stout asseueration maketh weake proufe And were it so then surely if any had maried although he had sinned thereby yet the mariage should haue continued whiche is knowen to haue alwaies benne vsed otherwise He calleth the Vow of Chastitie an euil promisse Pag. 168. 169. and an vnhonest Vow whiche worde was neuer yet spoken by any good or honest man For our Ladie vowed her chastitie vnto God Luc. 1. as it is euident by the interpretation of many holy Fathers vpon S. Lukes Gospel He denieth primam fidem the first faith in S. Paule to be meant of the Vow of Chastitie Pag. 170. 1. Tim. 5. whiche is directly against the aunciēt fathers doctrine For although it were expounded of baptisme also yet none but Heretikes euer denied it to apperteine to Vowes He beareth the world in hande as though we violently forced yong Maidens to receiue Vowes Pag. 171. It cōmeth of their owne choise and of Gods grace and not of any constraint of ours He turneth Offerre to Minister the oblation or holy communion Pag. 172. whereas it is to make the oblation before that it be ministred He taketh halfe the sense of S. Paule awaye concerning those whom he exhorteth to absteine from the vse of wedlocke for a certaine time of praier as I prooued before He saith Paphnutius alone was proctour for the truth against the whole Councel of Nice Pag. 173. intending thereby to bring his reader in beleefe that one is better then three hundred and seuenteen For 318. Bishoppes were at that Councel Thus he seeketh to discredite Councelles He burdeneth vs as seming to say that the cōpanie of man and wife is filthinesse which we say not but teach Marriage to be a Sacramēt but yet as not betwen father and daughter so neither betwene Frier and Nonne He saith I haue falsified S. Chrysostoms woordes But it is not so Pag. 174 For S. Chrysostom saith that neither he that had two wiues at once nor he who had ben againe married after his first wiues death may be made Priest by S. Paules rule he speaketh of the seconde Marriage after the first wiues death saying Qui defuncta vxori beneuolentiam non seruat he that rendreth not good wil to his wife being dead how can he be a good gouernour ouer the Church So that by S Chrysostomes interpretation S. Paule literally forbiddeth him to be made Priest who hath had mo Wiues then one whether it were at once or one after an other He corrupteth the text of S. Chrysostom putting for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Latine Pag. 175. Chrysost in epist ad Titum Hom. 2. quae discessit à se her that is gone frō him in stede of this worde defunctae which is dead His coniecture taken of the Greeke worde is void and nothing worth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decedo doth signifie also to depart this life And it is plainer that S. Chrysostom expressely cōfesseth this sense which we defend saying Quidam hoc ita intelligunt vt ad episcopatū is assumatur qui vnius fuerit vxoris vir Some men do vnderstand this mater that he be taken to Bishophoode who hath ben the husband of one wife And that this last sense not being reproued of S. Chrysostome is the most literal sense it may appeare by these wordes of S. Paule Let her be chosen a widowe quae fuerit vnius viri vxor 1. Tim. 5. which hath ben the wife of one husband Wherefore as by the wife of one husband she is meant which hath not ben twise married so by the husbād of one wife he likewise is vnderstanded that hath not ben twise married Cassiodorus saith M. Iewel writeth that Eupsychius who suffered Martyrdome being newe married Pag. 176. was a Bishoppe What a shameful corruption is this to adde the woorde Bishoppe vnto the text whereas it is euident by Sozomenus the authour of the Storie and by Nicephorus that Eupsychius was a laie gentleman of Cesarea in Cappadocia as is before declared What vile forgerie is this M. Iewel to turne a Gentleman or a Noble man into a Bishop only that a Bishop might seeme to haue married So litle can your Marriages of Bishoppes and Priestes be mainteined without Lies He leaueth out the better halfe of the Glose reciting that parte Pag. 175. which the Glose alloweth not leauing that which it alloweth He saith that a good and diligent Bishop serueth rather the better bicause of marriage But how vntruly he saith it it is before sufficiently declared Certainly I may say were it true then Christ who was the best Bishoppe that euer was and omitted nothing whereby he might haue ben most perfite would haue ben married He saith S. Paule gaue rules to the Clergie that Bishops Pag. 182. and Deacons should be the husbādes of one wife the sense is not wel geuen It is to be vnderstanded that none other husbandes should be Bishops or Deacōs but such as had ben or were the husbandes of one wife He saith further immediatly after the former rule of one wife in the same tenour and course of speache S. Paule sheweth that some shal forbid to marrie This is false It doth not follow immediatly For there goeth betwen a cōmendation of the Church which S. Paule nameth the piller of truth and likewise of the Incarnation of Christ After which wordes S. Paule saith ◠Tim. 4. The spirit saith plainely that in the last daies some shal depart from the faith From whiche faith Verely from that faith of the incarnation and that whereof the Churche is the piller Marke the worde discedent à fide Discedent à fide they shal depart from the faith He that departeth from the faith once had the faith We neuer had your faith M. Iewel neither in any other point nor in this concerning the marriage of Priestes But we had and haue the faith that the lawful Marriage of Christian persons is a Sacrament and that faith had you once when you were baptized and incorporate in our Church You are gon from that faith and not we S. Paul then teacheth that some shal forbid Marriages as the Manichees Encratites and Marcionistes did of whom the Apostle prophecied as S. Chrysostom and diuers other Fathers doo expounde