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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

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 cōprehende 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 b●● 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. cōtra 11. Sectas Lauatherus in histor cōtra 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 ibidē Surius Frāciscus 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 cōmaunded and forced by the Magistrates of Frākford 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 Prīces 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 opinio● so farre and so notoriously to sclaunder whole Natio● 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

great learning vertue and grauitie that al that I haue sent ouer are but toyes and trifles by like bicause I printe not my Bookes in Folio as he dooth that shee is ful of wisedome and I ful of follie There he promiseth in great sooth that he wil not tel me how lewdly I haue demeaned my selfe towardes her And what is that Nay he wil not tel it me ye may beleue him bicause it wil sound to my great shame Yet out it must the man is taken with suche a lust And bicause he was lothe it should come to the knowlege of many thus forthwith he telleth it me in a printed booke I beseeche you saith he ful courteouslie cal your wordes againe to minde if you can without blusshing Handle foisted in by M Ievvel for Blame So roughlie to handle so softe a Creature where he hath changed my honest worde Blame into his owne worde Handle of filthie imagination This Phrase of speache your very frends haue muche misliked and as it is in dede so in plaine wordes they cal it Ruffianrie c. The whole matter thus he concludeth with like truth as he beganne But this fault as I haue said I wil dissemble To al this what shal I saie good Reader God be thanked that M. Iewel who is so desirous to tel that of me whereof I should be ashamed hath nothing to tel but a Lie forged by his owne filthie imagination whereof he must needes be ashamed if he haue any sparke of honest nature in him So roughlie to handle so softe a creature be not my woordes If it be Ruffianrie so to speake as he saieth that in deede it is then is this Superintendent of Sarisburie become a Ruffian For he speaketh so I spake it not Thus roughly to blame so soft● a creature whether it might not in that place be honestly spoken I reporte me to al that be honest Bicause he knew him selfe he had made this apparent aduantage against me by his false forgerie foisting in the worde Handle in place of the word Blame of purpose that his impudent falshed might not be espied he least out of his Booke xxvij lines of my Confutation where the wordes be with which I reproue the Lady for her false Translation if it were hers and not an others set forth in her name But my very frendes haue muche misliked this Phrase of speache saith M. Iewel I maruell how they could mislike it before it was euer written In deede bothe my frendes and his frendes too mislike this Phrase as he hath forged it very much I doubte not And as for his frendes I dare saie they are ashamed of him and wish he had not discredited his ministerly Diuinitie with suche Ruffianly humanitie or rather inhumanitie For a ful answer hereto see in this Treatie Lib. 3. cap. 2. Fol. 120. As for the Lady that translated the Apologie into English in whose quarrel this vnhonest and vncleane lewdnesse hath by this Champion ben practized I wish her no woorse but that shee tel M. Iewel when shee meeteth with him nexte that though shee were desirours bothe of Praise and also of reuenge yet shee had rather remaine vnpraised and vnrevenged then of suche a false handler to be praised and with such open lying to be revenged Thus Reader by Viewe of these fewe places noted out of the whole heape thou maist conceiue with what manner stuffe M. Iewel hath filled vp that huge Booke Suche as these are after the same rate the more parte of the reste is Wherefore al menne maie see how good cause they haue to hier their Promotours and Waiters to lie in waite for our Bookes at the Portes and Creekes and with great extremitie to pounish al menne who are founde to haue them For by that meane they hope to winne a long time before their guile and falshode be made open to al the worlde Seeing then among al that huge heape so litle can be founde whereby he maie seeme to go directly to the pointes that be in Controuersie and presently treated of seeing where he geueth out certaine shadowes as it were of proufes if the same be duely examined they be tried corrupted and falsified by one vntrue meane or other and seeing the confutation of al that is to be confuted must be made by repeating and laying forth againe the testimonies truly whiche he allegeth falsly by shewing where he clippeth of the Doctours wordes where he addeth wordes of his owne where he leaueth out the beginning or the ende of Sentences where he vseth false translation where he conceeleth and dissembleth the Circumstance of the places and foloweth the bare sounde of wordes without farther view of the Writers intent where he maketh false exchange of wordes as he is now taken in the manner changing Blame a worde of chaste meaning into Handle a worde of vnchaste imagination seing I saie this is the meane and waie whereby the Confutation of the pretensed Defence must be wrought I leaue vnto the iudgement of those who can iudge of these thinges what a long and tedious worke it would be and how litle profite would redounde thereof if I should refute his whole Booke This being wel considered specially whereas also a long time is required to the finishing of suche a worke great charges are to be emploied in printing and menne at these daies soone waxe wearie and feele lothsomnes in reading long Treaties I thought I should doo more cōueniently if I confuted the chiefe pointes of Doctrine then if I bestowed my labour about the confutation of the whole whiche for the most parte consisteth of light and vaine trifles not worth the reading And to saie the truthe what credite is he worthy to beare in the reste that in the chiefe pointes is proued to haue dealte so vntruly If I truly charge M. Iewel with thertie fortie fiftie yea with a hundred great and notorious Lies and sufficiently confute the same shal I not seeme to haue proued him a Lier and a false dealer in these causes excepted I confute him in a thousand eleuen or twelue hundred mo If the case be so then is the aduantage in the multitude of Lies and he is farthest from being confuted who maketh most Lies and specially he that maketh so many as the defender of the truth shal not haue leisure to trie them Lies It is wel knowen how muche easier it is to write Lies then to confute Lies A Lie is vttered in a worde or two the poison of an hainous Heresie is spet forth in a line or two Nor this nor that perhappes can wel and sufficiently be confuted so as it be made plaine vnto the vnlearned in foure or fiue leaues Least I should seeme to saie nothing in his commendation and not to acknowlege his worthiest qualities I graunt he is furnished with Rhetorie with humaine letters with Eloquence with a mearie wit and that he hath a readie grace in skoffing yea that he is hable to

the reprehension of my vehement speache doo fal into the selfe same Vehemencie Whose wordes are these M. Iewel M. Ievv blameth my vehemencie of speache him selfe being also no lesse vehement Pag. 94. Beholde your owne wordes so many so vaine so bitter so firie so furious al together in one place Are not these your owne wordes Are not these as vehemēt as you could deuise Wil you finde faulte with me for that you vse your selfe If vehement speache be to be vsed when the matter requireth why blame you me If not why doo you so often vse it Whether you and Luther doo vse it iustly for the zeale of Goddes glorie aske that of them that wrote the Confession of the Churche of Zurich Your owne frendes the Ministers of that congregation doo set forth Luther for his outragious and filthy railing against them in his colours and speake of him as of a very vile felow and paie him home againe with as good as he brought Reade the booke and ye shal finde it to be true Howbeit I could sende you to many other bookes of your brethren fraught with muche more vile stuffe of railing then that litle booke conteineth with al whiche you are better acquainted then I am The Confutation of the Apologie The seconde parte the 2. Chapter Confut fo 44. b Againe the name of Head is attributed to Christe a● other waie bicause Christe is head of the Churche by his owne power and authoritie Menne be called heades in as muche as they be in steede of Christ and vnder Christ after whiche meaning S. Paule saith to the Corinthians for if I forgaue any thing to whom I forgaue it 2. Cor. 2. for your sakes forgaue I it in persona Christi in the person of Christe And in an other place 2. Cor. 5. We are Ambassadours in the steede of Christe euen as though God did exhorte you through vs. To conclude in few 〈◊〉 vvhat sense Christe is named the Head of the Churche and in vvhat sense the Pope is so named according to inwarde influence of grace into euery faithful member Christe onely is the head of the Churche according to outward gouerning the Pope vnder Christ and in steede of Christ is head of the same Iewel Pag. 94. To the matter ye saie that touching the influence of grace Christe onely is the head of the Churche but touching direction and gouernemēt the Pope only as the head Al this is but your ovvne tale M. Harding ye speake it onely of your selfe other authoritie of Scripture or Doctour you bringe vs none Harding Dogge eloquence proued no vnwoonted terme and how the Pope is Head of the Churche To the mater ye saie And truly wel said of you The .7 Chapt For hitherto you haue not directed your talke to the mater but to the person of your Aduersarie with whom you shew your selfe greuously offended for calling the Currish and snarling vtterance of Luther Dogge eloquence And whereas you would faine draw the same to the preiudice of my modestie I trust you that are so great a Rhetorician and so wel seene in poetes Fables wil iudge so muche the better of me for so muche as Quintilian that modeste and graue Oratour and Ouide also no Poete Satyrical thought suche phrase of speache not vnmeete for the countenance of modestie and humanitie that they bare in the worlde For if you remember Canina Eloquentia Quintiliā lib. 12. c. 9 Ouid. in Ibin is Quintilians worde calle it dogge eloquence dogged eloquēce or dogges eloquence or how soeuer otherwise it please you to terme it And Ouid saith Latr●● 〈◊〉 in toro verba canina foro If for the vse of this auncient terme I seeme to passe the boundes of modestie specially attributing it vnto Luther whose heretical and Deuilish vtterance is cōmonly in deede farre worse then the barking of any Dogge or the hissing of any Serpent what wil you saie of the Scolding of your hote brother M. Calfhil But now that after muche idle and impertinent talke you are come to the mater what saie you that is worth the hearing M. Iewels foule falsifying of my vvordes Thus you saie Ye saie that touching the influence of Grace Christe onely is the Head of the Churche I graunt I say so in deede Go ye forth and make no lye but touching direction and gouernement the Pope only is the Head Yea sir Where saie I so You should haue caused your printer to haue falsified that sentēce of mine that at your owne pleasure the simplest of your owne poore Fauourers who take al for the Gospel that you saie or write might not in your owne booke espie your shamelesse lying For euen there notwithstanding your cōmon falsifyinges other where 's and also there they maie finde my saying otherwise reported It is an euident argument that myne owne wordes were to true for you to confute sith that you thought it necessarie least you should seme ouercome to alter and change them for other wordes of your own which being false to the vnlearned reader I might seeme to speake fondly and besides al truth For how is it likely I should saie that touching Direction and gouernement the Pope only is the Head Your fetche was to bring your vnlearned fauourers by whom you are magnified to beleeue that from the Direction and gouernement of the Church I excluded Christe and the holy Ghoste the spirite of truth Which God forbid I should doo Now the true wordes of my Confutation in this place are these Defence Pag. 92. whiche the Reader maie see also in the booke of your Defence although very much mangled and falsified of set purpose to thintent the force of truth by me opened should not be seene as by view of my booke it maie clearely appeare Where thus I saie For Head and Spouse alone he is of his kingdom in one respecte not alone in an other respect * Confut. fol. 44. a. left out by M. Ie. For a cleare declaration whereof it is to be vnderstanded that being of a Head maie be considered after two waies The being of a Head considered tvvo vvaies either according to the inward influence so as the vertue and power of mouing and of sense is deriued from the head vnto the other members or according to outward gouernment right so as a man is directed in his outward actes according to the sight and other senses Accordīg to it ward influence of grace Christe onely is Head of the Churche In respect of outvvard gouernement the name of Head is attributed to others beside Christe which haue their roote in the head Now the inwarde influence of grace is not of any other but of Christe only Bicause Christes manhood onely hath power to iustifie for that the same only is ioyned personally to the Godhead * According to this inward influence of Grace Christ properly and only is Head of his mystical body the Church But as touching

volume as it appeareth bothe otherwise Illyricus Luthers great defender a special Doctor of M. Ievvelles and also by your owne quotations out of that worke Yet he allegeth alwaies there and in other of his suche the like rash and false scriblinges Dominicus à Soto by his right name But this errour or ignorance might peraduenture be asscribed to some of your gatherers of stuffe and coadiutours sauing that you wil needes take vppon you al the faulte your selfe and discharge al others thereof as you haue admonished the reader in your View of Vntruthes where thus you saie what soeuer errour shal be founde in any my writinges I wil discharge bothe my Clerke and the Compositour and the Printer of the same and take the whole vpon my selfe Moreouer to shew your constancie in this errour B. iij. b. you doo allege Pag. 499. Petrus à Soto de natura gratia whereas he neuer wrote any suche worke but Dominus à Soto And herein it is to be noted also that you neither quote the number of the booke nor of the Chapter where that saying is to be founde But by like you went by heresaie and reporte and so lefte your reader to seeke at aduenture that he should either not finde or elles so hardly find that he would be lothe to take the paines to looke for it You tel me in an other place that my frende Catharinus saith I can not tel what of Schole writers Pag. 571. and you referre me in the Margent to a booke of his against Petrus a Soto But I am sure you neuer sawe any such booke against that person Wel it might be against Dominicus a Soto A man maie thinke that you reade these thinges with spectacles of a false sighte that you were neuer hable to discerne Dominicus from Petrus or elles that you wrote yow knewe not what in a dreame Pag. 169. Alphōsus de Castro mistaken by M. Ievvel for Alphōsus Viruesius Bishop of the Canaries You allege vnto me about vowes one of my greatest Doctours as you cal him Alphonsus de Castro Philippica 19. Howe great soeuer he be with me it maie be iustely said that you are greatly beholding vnto him if he make so often for you as you allege him For he hath holpen you with stuffe euen for your owne tooth as you haue handled the matter But I praie you did you euer see his Philippicas bicause you allege the 19 I know not what spectacles you vse but if you reade no better and were in case as some be who haue not murdered so many bodies as you haue soules you might be put to a harde disstresse in time of neede at the Sessions and be refused for not reading vt Clericus For as it appeareth your reading is quite beside the booke Shew me any suche booke of Alphonsus de Castro and you shal be quitte by Proclamation of al your false reportes which are more and greater then a man would weene that is not acquainted with your writinges I remember that one Alphonsus Viruesius Episcopus Canariensis made suche a worke against Philip Melanchton and called the Treaties of it Philippicas as I haue tolde you before Pag. 345. Endeuouring to disgrace as muche as you can godly and perfite obedience you doo contemptuously speake your pleasure Cassianus lib. 4. cap. 27. de Institutis coenobiorum Pag. 51. Zarabella de Sectis alleged by M. Ievv vvhereas he neuer vvrote any suche booke M. Ievvel allegeth Illyricus the heretike vnder the name of zabarella vvhom he meaneth by zarabella Defence Pag. 618. Ioannes Camotensis a Doctor of M. Ievvelles neuer knovvē Confu so 286. Defence pag. 613. and yet bicause you would not seeme to speake vnto vs without some authoritie you bring in Cassander lib. 4. cap. 27. But certain it is you misse the cuishon and haue mistaken your marke in not discerning betwen Cassianus and Cassander and naming the one for the other whiche faulte might be laide to the Printer but that yee haue taken the mater in hande your selfe In purling in the Canonistes for sayinges that might be wrested against the Pope you tel vs a tale out of Franciscus Zabarella de Sectis 115. Whether you haue seene any authour called Zarabella by which name you alwaies allege him I doo more then doubte It maie be that you meane Zabarella for that is his right name But yet can you not shewe vs any booke that euer he made de Sectis I wis M. Iewel you should haue written Illyricus De Sectis your owne greate frende You doo also allege in three diuers places Videlicet pag. 639. 648. 694. your the same Zabarella de Schemale Concilio I would aske you what is meant there by those wordes de Schemate Should it not be trow you de Schismate About Ioannes Camotensis you plaie and dallie euen as a fishe with the hooke til he be caught faste by the iawe You seeme to please your selfe muche in controlling my ghesse But therein at length you bewraie your owne ignorance and proue your selfe not to be so wise and wel learned as you would be taken in your owne authours alleged Bicause I said what worshipful Doctour you meane by Camotensis I know not You added in the margent If I knew him no● I might best blame myne ignorance But how iustely you are to be blamed of ignorance in the selfe same matter your selfe wherein you take your selfe to be so great a doctour let euery vpright Reader iudge After you haue a while skornefully tolde me whom I might haue ghessed this authour to be as Fulbertus Carnotens●● or Ioannes Sarisburiensis otherwise called by some as you saie Rupertus Carnotensis you pronounce at length the definitiue sentence very saddely with these wordes But in deed this writers name is Ioannes Carnotensis alleged by Cornelius Agrippa Cornel. Agrippa As for Agrippas allegation it maketh no force for he is not of so honest same but that exception maie lawfully be taken against his person and therefore he is meeter for your purpose Albeit in this case it maie be that the Printer was in fault and not Agrippa him selfe And how easily Camotensis is made of Carnotensis by change of rn̄ into m̄ who perceiueth not And so would Agrippa saie were he aliue there is no doubt But you affirme plainely without al doubt that in deede it is Ioannes Camotensis that was a Bishop And there you doo very odiously without al cause make a cōparison betwene him and certaine others only to serue your owne scoffing humour But Sir I praie you for asmuch as you wil haue him in deede to be a Bishop Cornel. Agrippa de vanitate Sciētiarum cap. ●1 be so good as tel vs whether he be called Camotensis of his countrie or of his Bishoprike Your great substantial Doctor Cornelius Agrippa seemeth to signifie if the Printer haue not deceiued him that he had that name of his Bishoprike calling him Ioannes Camotensis