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 vehemeÌ„t 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 aâ— 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 gouernemeÌ„t 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 QuintiliaÌ„ lib. 12. c. 9 Ouid. in Ibin is Quintilians worde calle it dogge eloquence dogged eloqueÌ„ce or dogges eloquence or how soeuer otherwise it please you to terme it And Ouid saith Latrâ—◠〈◊〉 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 coÌ„monly 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 senteÌ„ce 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 coÌ„mon 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 AccordiÌ„g 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
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 mēber 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
any others Reade the olde Fathers in suche sorte that you may vnderstande them without mistaking their right and purposed meaning then maie you cite them both to your owne honestie and to the commoditie of others The errour of one Falcidius One Falcidius a foolishe man vtterly deceiued went aboute to preferre as S. Hierome of him to Euagrius seemeth to reporte or to matche in one equalitie as S. Augustine saith the order of Deacons with the order of Priesthood For suppression of whiche errour the rather to abbase the Deacons vanitie August in Quaest veter no. Testam Quest 101 S. Hierome disputeth that in diuers places of the Scripture in certaine respectes Priestes are taken for Bishoppes and Bishoppes for Priestes so that if the Deacons be aboute the Priestes sith the Scripture doth cal Priestes by the name of Bishoppes it wil folowe that Deacons should also be aboue Bishoppes Which absurditie is so euident as no man maie graunt it Therefore for the auoiding of this absurditie whiche would followe vpon Falcidius false assertion it behoued him and suche as helde with him vtterly to reuoke that errour that Deacons are either aboue Priestes That a Priest is aboue a Deacon or equal with them A Priest maie doo al that a Bishop doth saue that he can not geue Orders A Deacon can not doo al thinges that a Bishop doth saue onely the geuing of Orders for he can not consecrate the body and bloude of Christ in the blessed Sacrament Ergo the Priest that hath more power then the Deacon must be aboue the Deacon This is S. Hieromes very drifte in that Epistle to Euagrius with the whiche meaning of S. Hieromes your authour Erasmus doth wel agree Erasmus in Antidoto post Scholiam in epist ad Euagriū where he writeth thus vpon the same Epistle Itaque quòd hic aequat humilium vrbium Episcopos cum alijs ad Diaconos est referendum qui nonnullis locis praeferebantur presbyteris quos propemodum aquat Episcopis Where as he doth here equally matche the Bisshoppes of the meaner Cities with other that are Bisshopps of great Cities it is spoken for the Deacons sake who in certaine places were preferred before the priestes whom almost he maketh Bisshoppes felowes And againe In hoc igitur aequales sunt Episcopi presbyteri quòd vbicunquesunt Diaconis sunt praeferendi Touching this pointe Bishoppes and Priestes are equal for that they are to be preferred before Deacons where so euer they be But that there is greate difference in authoritie of gouernement betwixte Bishoppes ' Priestes and Deacons S. Hierome is plaine in the laste sentence of that Epistle where he writeth thus Et vt sciamus traditiones Apostolicas sumptas de veteri Testamento quod Aaron filij eius atque Leuitae in Templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia And that we maie knowe the Apostles Traditions were taken out of the olde Testament what Aaron and his Sonnes and the Leuites were in the Temple Bisshoppes Priestes and Deacons maie chalenge to them selfe the same in the Churche But Aaron being the high Priest and Bisshop was in auctoritie farre aboue al the rest Ergo if Priestes be named in Scripture Bisshoppes as S. Hierome reasoneth against their folie that preferred Deacons aboue Priestes There is one Bisshoppe founde out that ought to haue special rule ouer al the reste and that by a consequent of the very Scripture Whereas S. Hierome condemned the lewde disorder of the Citie of Rome not of the Churche of Rome as M. Iewel vntruly interpreteth which he saith is one with the Churche of the whole worlde keeping one rule of truth with the rest for hauing Deacons in more honour then Priestes and putteth the mater to be tried by authoritie saying that the authoritie of the vniuersal Church of the whole worlde with the which the Church of Rome is one is rather to be folowed then the corrupte manner and custome of that one Citie there is no reason why he should seeme in that place to haue vsed the word Merite Merite for Preeminence after M. Ievvelles iudgement for this worde Preeminence as M. Iewel ful vainely iangleth and can not prooue His seely argumentes stande thus The authoritie of the worlde that is to saie of the vniuersal Churche of the whole worlde and therefore of the Churche of Rome also being One Churche with the reste is greater then the authoritie of the Citie of Rome Ergo the worde Merite in the nexte sentence folowing must signifie Preeminence Againe the power of riches and the basenesse of pouertie maketh not a Bishop either higher or lower Ergo the worde Merite in the sentence before muste signifie Preeminence This is strange Logique by vse whereof euery foole maie seeme to reason wisely if it were once allowed in open schooles The vvorld is more thē the Citie expounded Whereas S. Hierome to Euagrius speaking against the euil custome of Rome where a Deacon was preferred before a Prieste saieth Si authoritas quaeritur Orbis maior est vrbe If wee seeke for Authoritie the worlde is more then the Citie he meaneth not as the circumstance of that Epistle geueth that authoritie there should signifie authoritie in gouernement as M. Iewel hath interpreted making S. Hierome to saie that in Authoritie of gouernement the whole worlde is greater then the Citie of Roome whereby he thinketh to displace the Pope and to depriue him of his authoritie in gouernement and to bestowe it confusely abroade in al the worlde whereof in deede the Confusion whiche they may beste holde and stande by might be procured The truthe is S. Hierome there is not to be vnderstanded to speake of the Churches authoritie in gouernement but of common and publique authoritie to be folowed for auoiding of that errour that made a Deacon better then a Prieste or at least equal with a Priest In Controuersies we folowe authoritie Now saith S. Hierome If we seeke for authoritie the worlde is greater then the Citie As who should saie let no man defende the errour by the authoritie of the Citie of Rome bicause there a Deacon is preferred before a Prieste for what shal we esteme the custome of one Citie the whole world holding the contrarie And the authoritie of no one Citie can be cōparable to the authoritie of the whole worlde Therefore pretending one to obiecte vnto him that the manner was at Rome for a Priest to be ordered at the testimonie of a Deacon he saieth Quid mihi profers vnius vrbis consuetudinem what bringest me foorth the custom of one Citie As who should say Neither at Rome vvas more honour geuen to Deacons then to Priestes it were not to be regarded in cōparison of the custom of the whole world Nowe that the Churche of Rome gaue not greater honour to Deacons then to Priestes by S. Hierome him selfe it seemeth to be euident for so
muche as Priestes there sate in the Church where Deacons vsed to stande and the Deacons neuer durste to sitte emonge the Priestes Hiero. in eadeÌ„ epistol ad eÌ„uagriuÌ„ whiles the Bisshop was present Although he confesseth that once in the Bishoppes absence he sawe a Deacon when disorder tooke place sitting emong the Priestes and at priuate Feastes in priuate houses geuing the benediction to Priestes Whereby it is manifest that the preferring of Deacons aboue Priestes rose not of any ordinarie custome of the Churche of Rome where al states best keept due order in the Bisshoppes presence but of the priuate pride of some Deacons and of the simplicitie of the people of that Citie Therefore S. Hierome saith not Quid mihi profers Romanae Ecclesiae consuetudinem why bringest me forth the custome of the Romaine Churche but Quid mihi profers vnius vrbis consuetudinem Why bringest me the custome of one Citie The ignorant people made more of the Deacons Euseb lib. 6. Eccles histor ca. 33. bicause they were but fewe in number to wit but only seuen at one time as Eusebius maketh mention whereas at that time there were six and fortie Priestes in that Churche whom the people as S. Hierome saith for the number had in contempte Vbicunque fuerit Episcopus siue Romae siue Eugubij siue CoÌ„stantinopoli siue Rhegij siue Alexandriae siue Tanis eiusdem meriti eiusdem est sacerdotij Beholde Reader how M. Iewel hath translated this sentence Where so euer there be a Bisshop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanis they are al of one worthinesse they are al of one Bisshoprike Where the nominatiue case Episcopus Bishop being of the singulare number so placed by S. Hierome with the verbe Est also of the singular number bicause it serued not M. Iewels turne guilfully in translation a change is made into the plural and thereby the meaning of the sentence cleane altered to thintent the sentence might so the rather sounde to his purpose whiche is to make al Bishoppes equal in authoritie of rule and gouernment Now S. Hieromes wordes doo signifie that a Bishop is of the same Merite and of the same Priesthood whether he be Bishop of a great Citie or of a litle And here is to be noted that M. Iewel can not yet brooke this worde Merite and whereas before he vsed the worde Preeminence being by me admonished of it now he translateth eiusdem est meriti they are al of one worthinesse Likewise he termeth eiusdem sacerdotij of one Bishoprike for of one Priesthood How so euer you bring in S. Hierome for the equalitie of Priestes with Bishoppes it forceth not It is wel knowen S. Hierome neuer dreamed of suche an equalitie as you would haue when he wrote this sentence Ecclesiae salus in summi sacerdotis dignitate pendet Hieron aduersus Luciferainos cui si non exors quaedam ab omnibus eminens detur potestas tot in Eccesia efficientur schismata quot sacerdotes The sauegarde of the Churche dependeth vpon the dignitie of the highest Bishop vnto whom if a peerelesse and supreme power be not yelded there shal arise so many Schismes in the Churche as there be Priestes If God haue a special regarde to the safetie of the Churche and if the Churche can not be safe without there be a peerelesse and a supreme power yeelded vnto the highest Priest whiche is a Bishop as S. Hierome saith what so euer M. Iewel saie to the contrarie God must needes allowe the hauing of suche Bishoppes as shal haue power peerelesse to rule their flockes not onely their lambes but also their sheepe to witte the Clergie the Priestes and the Deacons vnder them Hieron Lib. 1. aduersus IouinianuÌ„ He saith also Propterea inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Therefore is there one chosen emong the twelue saith S. Hierome who should be made Head that the occasion of Schisme might be taken away And that we should be put out of doubte who chose that one to be Head aboue al the reste and why Peter was rather chosen then Iohn that was so deerely beloued S. Hierome saith delatum est aetati partly in consideration of his age and partly bicause he would deliuer Iohn from the enuie that he should haue incurred if he had benne placed in that roome being so yong a man M. Iewel had neede to looke better vpon his booke and to learne by these places better to tempre the other sayinges of S. Hierome S. Hierome saith vnitie can not be kepte the Churche can not be in sauegarde Schismes can not be suppressed by equalitie of Priestes with Bishoppes Ergo there must be Bishoppes that shal haue power to rule the Priestes and the reste Thus M. Iewels equalitie wil not stande with the doctrine of S. Hierome Although saith S. Augustine after the names of honours now vsed in the Church the state of a Bishop be greater August Epist 19. then the state of a Prieste yet in many thinges Augustine is lesse then Hierome Notwithstanding we ought not to refuse and disdaine to be corrected of any man though he be our inferiour Vpon these wordes of S. Augustine M. Iewel reasoneth that the difference of power and authoritie betwixte Bishoppes and Priestes had no allowance from Scripture but by the custome of the Churche As though one thing could not be allowed both in Scripture and also by the common custome of the Churche The common custome of the Churche teacheth vs to feare God daily doth not the Scripture allowe the same To honour our Father and mother And doth not the Scripture commaunde the same But M. Iewel would faine make debate betwixt the custome of the Churche and the holy Scripture and therefore ful prouidently he hath interlaced a Parenthesis of his owne politike deuise in this manner The office of a Bisshop is aboue the office of a Prieste not by authoritie of the Scriptures but after the names of honour whiche the custome of the Churche hath now obteined I haue here before declared that there was a secte of Heretiques calles Aerians as S. Augustine reporteth who denied that there was any difference at al betwen the state of a Bisshop and the state of a Prieste August de Haresib ad Quoduult deuÌ„ Haeres 53. whiche opinion being accompted for heresie by S. Augustine ought to stop any reasonable mans mouth and to persuade him that S. Augustines opinion is quite contrarie to that which M. Iewel holdeth Iewel Pag. 1â—1 As for Pope Leo his ovvne authoritie in his ovvne cause can not be great The Emperour saithe Nemo debet sibi ius dicere ff Li. 2. de Iurisdict omniuÌ„ Iudicum 16. q. 6. Consuetudo in margine No man maie minister lavve vnto him selfe And it is noted thus in the Decrees Papa non
his vvord they vvould euermore haue vs stand in doubt but of the Pope and his vvord they say in any vvise vve maie not doubt Harding Our doubte is not whether Gods word ought to be beleeued no man doubteth thereof But onely what is the meaning thereof And then besides to vnderstand it the better we ioine vniuersal tradition with it and in al further doubtes we say the Pope or the General Councel is the highest and laste iudge in earth to declare vnto vs the meaning of Gods worde Otherwise we should neuer haue an end of Controuersies as we see by experience betwen the Lutherans and Zuinglians Ievvel Pag. 200. 201. Hovv knovv you saith M. Harding that the scriptures be the scriptures c. The Church of God had the spirit of vvisedom vvhereby to discerne the true scriptures from the false So saith S. a In prooemi in Luc. Ambrose S. b cōt Fau lib. 22. Augustin and c 80. li. 6. ca. 2. Eusebius Yet vvil it not folovv that the Church is aboue the scriptures Harding If the Church of God haue the spirite of wisedome to discerne the true scriptures from the false shal it not also haue the same wisedom of God to expound the holy Scriptures and also to determine any question arising thereon Neither doo we say that the Church is aboue the Scriptures in authoritie but that it is to vs better knowen and as a more liuely so a more plaine teacher then the Scriptures be For if we aske the Scriptures any question Clemēs Alexand. li. strō 1 be it neuer so hard as Clemens Alexandrinus hath wel noted They wil answer vs no more then it is written But if any man aske the Church neuer so manie questions if the knowledge be behooful for mannes soule health it wil euer make him to eche question an answer and so wil dimisse him with a ful satisfaction touching al his doubtes 1. Tim. 3. For this cause the Church is called the piller of truth And as you confesse that the Church hath shewed vs which be the true Scriptures so must you likewise graunte that the Church hath the spirite of God to shew vs the truth in al behooful cases yea euen in those which be not expressely written For where is it written expressely that the church of God should haue the spirit of God for this ende to shew vs the true Scriptures to approue the true Scriptures and to condemne the false forgeries Luc. 10. Mat. 18. Christe said generally of al matters He that heareth you heareth me Item he that heareth not the Church let him be to thee as an Heathen and a Publican Of the Sacramentes of the Churche The thirde Chapter Iewel Defence Pag. 103. 104. M. Harding saith there be seuen Sacramentes vvhich as he saith do not only signifie a holy thing but also doo make holy those to vvhom they be adhibited But hovv can Matrimonie sanctifie a man and make him holy Or by vvhat institution of Christ conteineth it grace in it selfe and povver to sanctifie Harding Ephes 5. S. Paule answereth you thus Ye husbandes loue your wiues as Christ hath loued his Church And then he proueth the wife to be the flesh of the husband as also the Church is the body of Christe And so both waies the Prophecie of Adam is verefied Gen. 2. that two shal be in one flesh Sacramentum hoc magnum est in Christe Ecclesia Sacramēt Mysterie This is a great Sacrament or a great Misterie in Christe and the Churche For we stand not now vpon the worde but vpon the thing What is that great Mysterie First Matrimonie is alwaies a coniunction of two in one both by natural consent of myndes and also if it be consummate by corporal coniunction Now by Christes institution that coniunction is also made inseparable Matt. 19. when he said That which God hath ioined together let not man separate or put a sunder Nowe then this coniunction is made to be inseparable betwen faithful persons it is directed by Christ and instituted purposely to signifie his inseparable coniunction with the Church And whiles it is instituted of Christe to signifie that thing it is made a Sacrament or Mysterie whereunto Christe geueth grace and holinesse for that purpose For when any thing or action is appointed by Christ to signifie a holy thing in Religion that action is thereby made a Sacrament and doth sanctifie the worthy receiuers of it We see that Circumcision might be made and was vsed among some Infidels and to them it was no Sacrament Gen. 17. But when the faithful were commaunded to circumcide them selues to signifie the Circumcision of the harte which Christe should make in them that beleeued by his spirit and grace then Circumcision was made a Sacrament and did sanctifie the worthy receiuer Euen so it is in Matrimonie as S. Augustine saith August lib. 1. de Nupt. Concupis cap. 10. Ephes 5. Quoddam Sacramentum nuptiarum commendatur fidelibus coniugatis Vnde dicit Apostolus viri diligite vxores vestras sicut Christus dilexit Ecclesiam A certaine Sacrament of Marriage is commended vnto the faithful married personnes Whereupon the Apostle saith ye men loue your wiues euen as Christe loued his Churche Huius proculdubio Sacramenti res est vt mas foemina connubio copulati quà m diu viuunt inseparabiliter perseuerent Nec liceat excepta causa fornicationis à coniuge coniugem dirimi hoc enim custoditur in Christo Ecclesia vt viuens cum viuente in aeternum nullo diuortio separetur The thing doubtlesse of this Sacrament is The thing of the Sacrament of Matrimonie that the man and woman ioyned together in Marriage as long as they liue continew together vndisseuered and that it be not lauful for the one to be separated from the other but for fornication For this thing is kept in Christ and the Church that he lyuing with the liuing for euer by no diuorce be separated Here we learne not only that the name but also that the thing of a Sacrament is in the Marriage of Christians which thing doth sanctifie those persons that come worthily to Marriage For as Marriage was from the beginning ordeined to begete Children so by Christ it is ordeined to a higher signification verely not to be separated whiles the parties married together doo liue and thereby to signifie Christes inseparable vniō with his Church The chief signification of Matrimonie And as that vnion of Christ with vs is an inseparable sanctification to faithful men so is the signe thereof a special sanctification to them who married in our Lorde It is knowen that as S. Augustine assigneth there are tria bona matrimonij August li. de Nuptijs Concupisc fides proles Sacramentum Three good thinges are in Mariage the faith or fidelitie of wedlocke which the man and wife must kepe rendring duetie the
Episcopus But whether he beareth that name of the one or of the other it maketh no great matter If it be so it remaineth that you can tel vs in what parte of the worlde whether in Asia in Aphrica or in Europa or in the new founde landes there be any place of that name I thinke you must be faine to looke ouer al the Geographical tables and bookes you haue and borrowe some of your felowes too and put on your spectales of the best sight and yet for al that I warrant you not finde it except it be in Vtopia Wel M. Iewel that you maie vnderstande that the more occasion you geue me to seeke the more I finde matter of Vntruthe and ignorance to charge you withal I tel you in deede that you haue named Ioannes Camotensis in steede of Ioannes Carnotensis if you haue respecte to his Bishoprike Ioannes Camotensis must be Ioānes Sarisburiensis vvho vvas Bishop of Chartres in France and thereof in Latine called Carnotensis Defence pag. 613. But if you wil haue his Countrie signified then must you cal him Ioannes Salesberiensis or Sarisburiensis choose whether as you haue done Pag. 132. I might saie that this Ioannes Sarisburiensis was a Bishop in al respectes farre better to vse your owne wordes not then Leontius Hippolytus or Clemens as it liketh you to skoffe at those learned and blessed Bishoppes but then Iohn Iewel of Sarisburie if you naming your selfe Iohn of Sarisburie could iustly be accompted any Bishop at al. But betwen a Bishop and no Bishop in this behalfe there can be no comparison This is not the first time that you haue alleged your witnesses by a blinde gheasse hearesaie or reporte not hauing seene their bookes nor knowing what the Authours were You can saie much by rote and prou◠litle by skil as in many other places but here moste euidently it appeareth For if you had knowen that your Ioannes Camotensis is the selfe same Ioannes Sarisburiensis otherwise named Carnotensis for that he was in his time Bishop of Chartres in Fraunce Pag. 132. named Carnotum in Latine whiche you haue alleged before out of his woorke entitled Polycraticon but neuer declaring out of what booke thereof being eight bookes in the whole or what Chapter bicause yee neuer readde the place in the Authour him selfe but receiued it by the waie of almes of frier Bale Flacius Illyricus or some suche other if I saie you had knowen so muche as you might if you had taken the paine to peruse the Polycration your selfe you would neuer haue made so muche a doo about so smal a matter Now for your better instruction and fuller satisfaction maie it please you to vnderstand that he whiche is misnamed in Epitome Bibliothecae Gesneri Ioannes Camotensis is in Partitionibus eiusdem Gesneri tituli 5. fol. 95. rightly called Ioannes Carnotensis And that your Ioannes Camotensis is by you blindly mistaken for Ioannes Carnotensis it euidently appeareth by the sentences alleged by your owne Necromantical Doctor Cornelius Agrippa and by an other of the Spritish sort of your gospel Paulus Scalichius in his railing Libel De Choraea Monachorum Paul Scalichius and by lying Illyricus in Catalogo testium veritatis which are adscribed by Baudy Bale 2. Centur. Scriptorum Britanniae pag. 212. too Ioannes Carnotensis out of his Polycraticon And in deed they are there to be founde albeit not to that purpose that al the packe of your holy brethren haue vntruely alleged them for And therefore neuer a one of you al hath quoted either number of the booke or Chapter where any of those sentences are to be founde lest your falsehed might haue benne espied and that by reading the whole discourse of the places your euil purpose should haue benne nothing furthered but much hindred But if it wil please either you or the Reader to peruse the 16. chapter of the 5. booke and the 24. of the 6. booke of the sayd Polycraticon you for your parte shal haue occasion to vnderstand your errour and folie and the Reader for his parte not to be deceiued with your blinde reporte Pag. 51. Cusanus sovvly and ignorantly belied of M. Iew. You beare your Reader in hand pag. 51. that Nicolaus Cusanus wrote a booke entituled de Auctoritate Ecclesiae Concilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture And as though you had seene the booke and wel perused it you referre your Reader thereunto in 14. mo places of this your pretensed Defence as it shal appeare to him A false forged booke odiously attributed by M. Ievv to Cardinal Cusanus in xv Sundri◠places that wil take the paines to turne to these pages here truely quoted 53. 55. 78. 157. 331. 438. 439. 474. 558. 593. 665. 674. 704. 724. Now M. Iewel notwithstanding al these quotations of yours if you be hable to shewe vs any booke of Cusanus so entituled either in print or in autenticke written hande I wil saie that you wil proue your selfe a truer man then euer I tooke you to be But bicause this maie litle moue you I wil more adde on the contrary side if you be not hable to shewe the same after so many allegations out thereof it wil consequently folowe that you are a shamelesse man I might saie a false harlot If a man were disposed to dally with you in a matter most certaine as you vse to doo with others when you thinke you haue gotten any smal shadowe of some counterfeit aduantage for an vndoubted example whereof I referre the readers to the page 414. he might perchaunce dash you quite out of countenance and deface you for euer yea euen before your frendes and the flattering vpholders of your dooinges which would greeue you at the harte Now might one chalenge you and saie M. Iewel if you be hable to shew any booke or halfe booke oration or epistle or any litle pamphlet whereunto Cusanus hath geuen this title then wil the Catholiques graunt you more then euer you were hable to gete yet at their handes If you haue al the bookes in your studie either of your owne or of other menne that you allege then bring the booke with this title forth and you shal discharge your selfe of a most impudent lie and sclaunder And if you be hable so to doo then I praie you let it be proclaimed by you with your booke in your hand at Powles crosse as you haue done at other times to your worship forsooth that al the worlde maie beare witnesse thereof Verely M. Iewel it appeareth that you haue readde more then you vnderstand or at least then you haue liste to vnderstand and yet you allege more then euer you readde in the bookes whereunto you referre vs as it maie wel be proued by this present example and many other the like You maie beshrewe him to whom you gaue so light credite herein Couet not praise by
This declaration and determination you take to be a grosse and a palpable errour For you are not ashamed you saie of Berengarius doctrine But Sir if this were a grosse and a palpable Errour how say you then did al those Patriarkes Archebisshoppes Bishoppes Abbates Doctours and learned Priestes grossely and palpably erre Did the Emperours both of the Grecians and of the Latines the Kinges of Fraunce Spaine England Hierusalem Cyprus whose Ambassadours and Oratours were there representing the personnes of their Princes and people to them subiecte did al these also erre with al their people and subiectes grossely and palpably This question then I demaund of you M. Iewel At these daies and in that age where was the Churche of Christe By you al erred grossely and palpably Berengarius him selfe whose doctrine was there condemned had both recanted his Heresie that you holde now and was longe before that time dead and buried There was not a man liuing at that daie who was knowen in the vnitie of the Churche to maineteine that doctrine whiche that Councel condemned and whiche you now doo mainteine Only Almaricus Almaricus is noted of the Chronographers to haue liued about the time of that Councel and to haue holden the heresie of Berengarius Pantaleō Bernard Lutzenburg Gaguinus Lib. 6. Pag. 48. But M. Iewel hath plainely renounced this Almaricus He said before of Abailard and Almarike and certaine other we haue no skil They are none of ours Then as I said there was not so muche as one man knowen at that time in the vnitie of the Churche and allowed by your iudgement to haue holden the opinion by that General Councel condemned This being so either that Councel helde the vnitie of Christes Churche or elles at that time Christe had no Churche at al. But Christes Churche endureth for euer Pag. 32. you haue your felfe before confessed it therefore we must beleue that the said Councel helde the vnitie of Christes Church and the doctrine by the Fathers of the same approued is the true and Catholique doctrine of the Churche and your Sacramentarie opinion to the contrarye at this daie is a condemned heresie In like sorte by Induction we might discourse of the other General Councelles But this one for example maie suffice to proue that the same pointes of doctrine which you cal grosse and palpable Errours M. Ievvel acknovvlegeth al the partes of doctrine vvher in he varieth from vs to be approued by the Churche in General Councelles fully discussed and confirmed in Councelles are no Errours at al but Catholike verities and truthes tried and confirmed by the highest and most infallible Authoritie that is in earth And we haue al good cause to reioise M. Iewel that by the force of truthe ye are driuen so freely and so plainely to graunt vnto vs the confirmation and Approbation of Councelles for al such pointes of doctrine as we defende against you termed by you modestly I trowe and without heate or choler Grosse and palpable Errours He must needes be a great fauourer of your secte that vpon the warrant of your mouth only wil holde the general determinations of Councelles for grosse and palpable Errours And very grosse must he be that seeth not the proude Luciferly sprite breathing forth of you in such a malapert and sawcy controllement of them whom God ordeined in their time to gouerne his Church No no M. Iewel your mouth is no iuste measure your penne is no right square your verdite is very insufficient for a dew resolutiō thereof to be taken in matters of such importance Yet haue you forsooth an example for your so doing and that of no lesse man then S. Augustine him selfe For thus you inferre to iustifie your former asseuerations Iewel Ibidem August Contra Maximin lib. 3. c. 14. Therefore vve maie iustly saie to you as S. Augustine sometime said to Maximinus the Arian heretike Neither maie I laie to thee the Councel of Nice nor maiest thou laie to me the Councel of Ariminum either of vs thinking thereby to finde preiudice against the other But let vs laie matter to matter cause to cause and reason to reason by the Authoritie of the Scriptures Harding How litle this place of S. Augustine serueth M. Iewels purpose and how falsly by him it is alleged How your therefore foloweth M. Iewel I see not The .19 Chapt. excepte you wil reason thus The later Councelles haue confirmed grosse and palpable errours Therefore you wil not that we should laye them against you no more then S. Augustine would laye the Nicene Coūcel against Maximinus the Arian See you not howe vntowardly this your therefore foloweth For admit that we graunted you that the late Councelles were erroneous which we wil not ne may not in any wise graunt you yet you wil not I trowe saie that the Nicene Councel also was erroneous If the Nicene Coūcel were not erroneous but a most Autentike and Catholique Councel what deduction can you make from the one to the other If S. Augustine had refused the Nicene Councel as you refuse the late Councelles that is if he had condemned the Nicene Councel of grosse and palpable errours as you doo condemne the later Councelles then had the example of S. Augustine serued your turne this being presupposed that these later Councelles were suche as you sclaunder them to be Now S. Augustine doth not so put of the Nicene Councel either as an erroneous Councel or as an Authoritie insufficient whereby to controlle the Heretike but partely bicause the Heretike quarelled about the name of an other Councel at Ariminum which was no lawful Councel in deede but a schismatical and heretical conuenticle and yet were there at it 800. Bishoppes but for wante of Damasus the Popes confirmation Sozom. lib. 6. cap. 23. Theodor. lib. 2. cap. 21. as Sozomenus and Theodoritus doo write it was accompted for none partely also bicause he sawe him selfe sufficiently instructed otherwise with holy scriptures to confute the Arian For these two causes to cut of occasion of longer brabling and to drawe the sooner to an issue for it was in an open disputation before a multitude not in priuate writinges carried to and fro S Augustine was content to laie aside the aduantage that he had of the Nicene Councel vpon condition the Arian would brable no more of the Councel of Ariminum This did S. Augustine of Christian policie and by occasion then ministred and not as geuing example to others to shake of al Authoritie of Councelles as you doo M. Iewel of a great many Againe you require vs to presse you no more with the late general Councelles of Laterane of Constāce of Florence of Trent and such other as the Arian required not to be pressed with the Nicene but you haue not so much as the name of one Councel of your parte for the whiche we might by waie of composition yelde our Councelles that you also might yelde
written if you had not changed the honest worde blame whiche I vsed The honeste vvorde blame by M. Ievvel charged into the filthy vvorde handle into the worde of vnhonest meaning handle whiche you would haue men beleeue that I vsed how should there haue risen of my wordes any opinion of il meaning Verely M. Iewel in your alteration of my wordes and placing in the steede of the worde blame the worde handle that seemed to you to serue better for your filthy purpose to disgrace myne honestie if you coulde there appeareth an euident argument both of false and also of malicious dealing Your very frendes must needes mislike with you if they haue any honestie for this your vnhonest handling You are neuer hable to auoide it cast vpon it what colours you can What woulde you sticke to speake of me were I dead that are not ashamed thus to belie me being a liue and occupied in shewing to the worlde with what impudent lyes ye blotte your papers Yet of al your foule shiftes this is one of the fowlest and such as in common persons is called you know what I am a shamed to speake it you are not a shamed to plaie the parte The Apologie parte 2. Cap. 1. Diuision 2. Pag. 90. VVe beleeue that the holy Ghost vvho is the thirde person in the holy Trinitie is very God not made not created not begotten but proceding from both the Father and the Sonne by a certaine meane vnknowen vnto man and vnspeakeable c. Confutation Cōfut fol. 41. b As we acknowledge this article to be true and Catholike so we demaunde of these Defenders how they can proue the same Haue they either expresse Scripture for it or any of the first foure general Councelles whiche be esteemed of most authoritie We are sure they haue not Therfore we doo them to vnderstand that if they heare vs not we aduertise the Readers that feare God and loue his truthe that al truthe necessarily to be beleeued is not expressed in the Scripture and that other Councelles be to be receiued besides the foure firste whiche are allowed in England by Parlament * Left out by M. Ievvel as that wherein this point touching the Proceding of the holy Ghoste hath benne defined Concil Lugdunen Concil Florentin sub Eugenio 4. as also other definitions of the Church when vpon a new doubte rising an olde Truthe is by later publications declared c. * Iewel Pag. 90. Consider M. Harding notvvithstanding ye euermore tel vs of Fathers Fathers yet hovv contrary oftentimes ye are in iudgement to the same Fathers You saie that the Godhed of the holy Ghoste can not be proued by expresse vvordes of the Scriptures and thereof ye say ye are right sure Harding That M. Iewel is not able to proue by Scripture certaine truthes whiche with the Catholiques he teacheth touching the holy Ghoste What folie is in frowardnesse The. 3. Chapt. it appeareth by M. Iewels trauaile to proue the Godhed of the holy Ghoste by Scriptures which I neuer denied nor euer gaue him such issue to proue But where he confesseth a Trinitie and that the holy Ghost is the thirde person in the holy Trinitie whiche holy Ghost also he confesseth to proceede from the Father and the Sonne though al these partes be true and Catholique yet I saie he is neuer hable to proue any of these pointes by any expresse wordes of the Scriptures Thinges beleeued and yet not expressely writen in Scripture Where can he finde this worde Trinitie in this signification in al Scripture Where hath he this worde Person in this signification in any place of the Scripture Where hath he in any expresse wordes of the Scripture that the holy Ghoste proceedeth from the Father and the Sonne Or where hath he in al the Scripture that the holy Ghost is rather the thirde Person in Trinitie then the seconde These are the pointes that M. Iewel is charged to proue by expresse wordes of Scripture and not that the Holy Ghoste is God The word Transubstantiatiō abhorred bicause it is not foūd in scripture expressely The worde Transubstantiation they abhorre bicause it is no where founde expressely in Scripture and yet they acknowledge the worde Trinitie and the worde Person both First Seconde and Thirde though these wordes be no where founde expressely in these significations in the whole bodie of the Scriptures So can these craftie Iuglers and false peruerters of Goddes truthe doo when they be disposed changing them selues into al manner colours like the beast Chameleon excepte the colour of good meaning and plaine dealing into whiche for any long time they can not change them selues Iewel Pag. 93. I trust Gentle Reader thou vvilt not looke I should ansvver al M. Hardinges ordinarie idle talke So should I loose good time vvithout cause and be ouer troublesome to thine eares O saith he what a world is it to see these Defenders They whiche haue not kepte the Vnitie of spirite in the bande of Charitie whiche S. Paule requireth but haue seuered them selues from the body of the Churche tel vs now forsooth they beleeue that there is one Churche of God O M. Harding if vve haue herein saide il then beare vvitnesse of the il If vvee haue saide vvel vvherefore make you this bitter outcries c. Harding The Protestantes claime by the great visible Churche and by the litle inuisible Churche as it serueth best their turne O M. Iewel if your saying and doctrine were one The. 4. Chapt. I would neuer reprehend you but when you say one thing openly an other thing priuily and haue diuers pointes of secrete Doctrine contrarie the one to the other when ye are driuen to the straightes as now claiming by an inuisible Churche no where appearing many hundred yeres together whiche to say the truthe is no Churche at al and now by your great visible Churche spred abrode in al kingdomes when ye haue made your packe what is this in effecte but in woordes for the time to sette foorth your beleefe of one Churche gloriously and when time wil not beare out this gaie glorious Confession of yours then as your manner is to runne to Corners to seeke some comforte of an vnknowen Inuisible Churche where both the Ministers the preachers the Sacramentes the people and their whole life are al together inuisible In the saying wherof what doo ye elles but vtterly denie that one Churche which ye ought to Confesse Iewel Pag. 93. VVe say See Reader hovv vvel this ghear is proued M. Harding fol. 25. a. that our Doctrine and the Order of our Churches is elder then yours by fiue hundred vvhole yeres and more If ye vvil not beleeue vs yet beleeue M. Harding he vvil tel you euen the same Marke vvel his vvordes These they be It standeth not with Christes promises made to the Churche that he should suffer his Churche to continew in darkenesse these thousand yeres past And
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 â—onfâ—t 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 aÌ„d 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 coÌ„uerted 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 coÌ„futed 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 thinâ—â—â—â— it may beare the lesse face of learning and of good proufâ— of the thinges I intreate of which is a foule practise nâ—uer 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 gâ—neral 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 coÌ„sequently 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 leaâ—â— 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 vnderstaÌ„deth 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 bâ—nus 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 coÌ„maundement of feeding muste feede al sortes of the Flock the laÌ„bes the youÌ„g litle Sheepe and the great Sheepe S. Ambrose according to the worde of coÌ„mission 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 coÌ„mission 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 〈◊〉 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
watche ye c. That it shoulde not be thought he meant only of the Apostles to whom he spake he added in the ende not as M. Iewel falsely reporteth quod vni dico omnibus dico that I saie to one I saie to al but quod autem vobis dico omnibus dico vigilate Marc. 13. What I saie to you my Apostles that I saie to al Christians who so euer they be watche ye Now commeth me M. Iewel in and by this place would proue that the wordes whiche our Sauiour spake to Peter in S. Iohn concerning the commission he gaue him to Feede his Lambes and his Sheepe were spoken not to Peter alone but to al the Apostles And why Forsooth bicause in this place of S. Marke Christe geuing a general warning to watche against our Lordes comming said What I saie to you I saie to al. To al M. Iewel But what said Christe to al Pascite No forsooth good Sir that he said to al was Vigilate Watche ye Certainely the vnlearned that reade your bookes had neede to watche your fingers This is M. Iewels worthy Argument this is the libertie he geueth vnto him selfe this is his new profounde Logique He might by this Scripture as easily haue concluded that al Christians as wel of the laie and secular sorte were as wel commaunded to Feede Christes Lambes and sheepe as Peter him selfe or the other Apostles For if he wil grate vpon the wordes not as he falsly allegeth them quod vni dico omnibus dico what I saie to one I saie to al whiche are not in the Scripture but quod autem vobis dico omnibus dico what I saie to you myne Apostles I saie to al Christians Why maie not euery Tinker and Sowter take vpon him to Feede Christes Lambes and Sheepe saying if he be rebuked for his presumption He that said to Peter Feede my Sheepe said he not to al in general What I saie to one I saie to al And if he said to al wherefore shoulde I not feede Christes flocke as wel as Peter Yea if either S. Markes Scripture What I saie to you myne Apostles I saie to al or M. Iewels scripture what I saie to one I saie to al maie take place and be vnderstanded in general what neede shal there be of Bishoppes Priestes Ministers or of any Order at al sith that by M. Iewels interpretation what was spoken to one or moe Apostles was spoken to al menne and wemen indifferently Suche good order wil ensue of M. Iewels disorderly handling of the Scripture Yea whereas Christe said to Iudas quod facis fac citius By M. Ievvels diuinitie it may be proued that euery man is bid to make speede in betraying Christe Ioan. 13. 1. Cor. 3. doo quickely that thou arte about to doo euery man shal betraie Christe againe For after M. Iewels diuinitie Christe said what I saie to one I saie to al. O worthy clerke Nay ô miserable people where suche corrupters of Scripture haue charge of soules Iewel Pag. 108. S. Paule saithe VVhat is Peter vvhat is Paule but the Ministers of Christe through vvhom ye haue beleeued Paule hath planted Apollo hath vvatered c. Harding This place of the Scripture and two other of S. Chrysostom answered by whiche M. Iewel would proue that Peter had no preminence in gouernment aboue the other Apostles What conclude you thereupon The .27 Chapt. That there is no difference of preeminence betwixte the Apostles Or that al the ministers of the Church are equal Bishoppes Priestes and Deacons I marueile why ye allege it S. Paules meaning is in that place that the Sacramentes take not force to worke grace by any minister be he of high or lowe degree be he good or be he otherwise The vertue of the Sacramentes is geuen by Christe who is the principal geuer of grace by his Sacramentes as by instrumentes Ergo saith M. Iewel Peter hath no more preeminence to rule the whole Churche then the reste of the Apostles How doo the iointes of this argumente hang together By some newe kinde of Logique I suppose Certaine it is the worlde hitherto neuer knewe any suche Iewel Pag. 108. In Epist ad Galat. Cap. 1. Chrysostome saith Angeli quamlibet magni tamen serui sunt ac ministri The Angelles of God be they neuer so great yet are they but Seruantes and Ministers Harding As wel maie you beate downe the preeminence that Emperours and kinges haue vpon their laie subiectes by that place of S. Paule for kinges and Emperours are but Ministers as to ouerbeare thereby the preeminence of Peter in gouernment aboue the reste of the Apostles Yea you maie as wel conclude thereby a plaine equalitie suche as the Anabaptistes woulde haue emong al Christen men as equalitie of Authoritie emong the Apostles What meane you M. Iewel Wil you by suche a texte conueie to al subiectes equal power and authoritie with Kinges to al Deacons with Priestes to al Priestes with Bishoppes to al wiues with their husbandes to al Children with their parentes to al scholers with their Maisters Meane you to bring the worlde to suche a Confusion It were good you had the counsel of some learned Physician to purge you of suche wilde disordered humours or at least to keepe you close in some darke place til you come to your selfe againe For these phantastical dreames signifie your braine is not in good tempre Iewel Pag. 108. Chrysost homil 2. in Epist ad Timoth. 2. Therefore to conclude he saith Ne Paulo quidē obedire oportet si quid proprium dixerit si quid humanum sed Apostlo Christum in se loquentem circumferenti VVee maie not beleeue Paule himselfe if he speake any thing of his ovvne or of vvorldely reason but vve must beleeue the Apostle bearing aboute Christe speaking vvithin him Harding Thus you reason wee maie not beleeue Paule if he speake any thing of his owne Ergo Peter had no preeminence aboue the reste of the Apostles Logique must needes be good cheape where this wise argument commeth to market for good chaffer Where findeth M. Iewel this newe proper Logique As wel might he conclude Ergo Christe hath no preeminence aboue the Apostles If we searche and examine S. Chrysostom wel wee shal finde that he spake those wordes against them that take vpon them to iudge and to condemne the life of Priestes and thereupon breake from the vnitie of Religion Of whiche sorte M. Iewel is one who hath now a good while sitten in his throne of Iudgement as it were and hath condemned the Pope and the whole clergie and forsaken the Catholique faith and the vnitie of the Churche for none other cause for ought that he can allege but onely for the Popes il life and for the negligence of some of the clergie Looke wel vpon that Homilie of S. Chrysostome M. Iewel and you shal perceiue that his discourse is as muche directed against your owne arrogant manner in condemning
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 coÌ„plaint of al euil ChristiaÌ„s 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 â—â—â—â—t 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