wel done of you to take some litle paines to searche out who of you was the first author of that famous lie against the Catholique Bishoppes The false bruite of king HeÌ„ries body taken avvaie that to bringe them in displeasure with the Quenes Maiestie whiche now is reported that they had taken awaie kinge Henrie the eightes body whiche matter after great bruite spred aboute the Realme after that it came to be searched was tried false and forged and the body was founde safe where it had benne laied But the body of king Henrie the sixth that holy man King HeÌ„rie the sixth his body taken vp and consumed was not founde in his place but said to haue benne burnt by certaine I wil spare their worshippes of Catholique religion I warrant you There is a wiued Superintendent in England that if he be asked can tel tidinges how these thinges were conueied But al thinges ye doo are wel donne and worthie of praise Yet what an impudent lye was that deuised against the Catholique Bishoppes And what an hainous deede was it to violate the Graue to take vp a good Kinges Body and to burne it or otherwise to consume it Yet bicause they that are of your fecte did it it must be praised though it be donne against al good Order Religion and humanitie To be shorte as you are not hable to defende al thinges as wel donne that ye and your felowes haue donne euen so we haue not taken in hande to defende the innocencie of euery Pope in al actes of his life nor yet to take the Popes wil and pleasure to be our staie in al doubteful cases as you impute vnto vs. But the Popes aduised and mature determination folowing the aduise of his learned Doctours assembled together for discussion of weightie matters in general Councelles whiche is an other thing then the Popes wil and pleasure whiche your scoffing head would haue to be our staie we take to be a sufficient resolution of al doubtful cases that are necessarie for vs to knowe Iewel Pag. 100. Hovv be it this I trovve is not the readiest vvaie to procure peace and to mainteine vnitie in the Churche Harding Vnitie is best mainteined by the gouerment of one general Head The .13 Chapt. If the hauing of one king or Prince be the readiest waie to procure peace and mainteine vnitie in worldly matters of a Realme why should not the hauing of one general Head be the readiest waie to procure peace and vnitie in the Churche If that be not the waie you leaue vs none at al. If euery man take that Religion that liketh best his owne phantasie as many doo in diuers partes of the worlde already who shal cal them backe to the true Catholique Religion Iewel And therefore Gregorie saith of Iohn the Bishop of Constantinople that claimed to him selfe this vniuersal povver c. Harding What neede we bestowe moe wordes about this matter of Iohn of Constantinople Iohn the ambitious Bishop of Constantinople claimed the title of vniuersal Bishop M. Stapleton hath answered fully vnto it This Iohn claimed to him selfe the title of vniuersal Bishop meaning thereby that there was no Bishop in the worlde but he whiche title in deede S. Gregorie in that sense coulde not brooke but tooke it to be arrogant and proude And we saie as we haue alwaies said that no Pope euer claimed the title of vniuersal Bishop in that sense that there ought none others to be Bishoppes but he And yet S. Gregorie claimed the right title of the Primacie apperteining to his See in his answere made to Mauricius the Emperour as Platina recordeth And S. Chrysostome Chrysos in Matth. homil 55. in illa verba Ioh. 21. Sequere me homil 87. Aug. de vera religione cap. 45. as we said before doth not spare to tel al Christian menne that to Peter was committed the Charge and Cure of the whole worlde Iewel For although al the vvorlde either vvould or could geue eare and credite to one man yâ—t vvere not that therefore alvvaies Christian vnitie S. Augustine saith Pride it selfe hath a certaine desire of vnitie and of vniâ—ersal povver Harding What should moue you to allege S. Augustine De vera religione against the vnitie of the whole Churche obeying their vniuersal head Did S. Augustine speake any thing of the Pope in that place What so'euer affection there be of Pride or Singularitie in the ruler it toucheth not others but disgraceth his personal actes onely I meane in respect of his owne person not of others who doo but their duetie in obeying what he teacheth or biddeth being their general gouernour or head And in that duetie doing what soeuer the rulers affection is in gouerning they keepe Christian vnitie iâ— Faithe Matth. 23. and Doctrine Vpon the chaire of Moyses the Scribes and Pharisees haue sitte al thinges what so euer they tel you doo ye saith Christe If Christe bad vs to obey the Scribes and the Pharisees as long as they sate in Moyses chaire although their life agreed not with their doctrines what can the Popes il affection of pride hurte the vnitie of Christian menne who doo their duetie in obeying his lawful power Iewel Pag. 100. An other of M. Hardinges reasons is this The Churche labouring here in earth must resemble the Churche of the Saintes triumphing in heauen But in heauen God onely is the gouernoure ouer the vvhole Therfore in the Churche beneathe the Pope likevvise must needes be gouernour ouer the vvhole Thus God must be rated to gouerne aboue and the Pope beneath and so as one some time saide Diuisum imperium cum Ioue Caesar habet Harding You falsifie my wordes and reason my terme is not Must but Meete Shewe it not to be meete Leaue you skoffing and come to the matter Euery good thing is the worse that cometh into your handes Iewel Pag. 100. This is a valiant kinde of argument It holdeth from heauen to earth from angelles to menne from God to the Pope Harding Wel skoffed M. Iewel It was not for naught that the Prophete Dauid in the description of a blessed man saith emong other thinges Psal 1. that he sitteth not in the chaire of Mockers by whiche worde Heretiques are signified which in deede are very skoffers and mockers of al good thinges And weene you good Sir â–ª that an argument maie not holde from heauen to earth Thy wil be donne in earth as it is in heauen Vpon these wordes if you list Matth. 6. maie ye not frame an argument that shal holde from heauen to earth Now from Angelles to menne Videte ne contemnatis vnum ex his pusillis dico enim vobis Matth. 18. quia Angeli eorum in coelis semper vident faciem patris mei qui in coelu est See ye despise not one of these litle ones For I saie vnto you that their Angelles in heauen doo alwaies see the face of my Father whiche
should chalenge that name vnto him These thinges are at large proued and set forth bothe by me in my Answer Ansvver to your Chalenge Artic. 4. fol. 90. b. Returne Artic. 4. and by M. Stapleton in his Returne of Vntruthes against you M. Iewel where you shal finde that S. Gregorie did exercise his iurisdiction ouer al the Bishops in the worlde in case they failed in any thing and tooke him selfe to haue cure and charge of them al not as a King and Tyrant but as a brother yea rather a seruant to al. Gregor Lib. 7. Epist 64. For he confesseth euery Bishop to be his equal so long as he sinneth not or as longe as his Church suffereth not some defecte And in that case he supplieth al negligences and al defectes and prouideth for al Churches in Asia in Europa and in Aphrica as his Epistles doo fully declare The whiche if I were disposed here ambitiously to blase as M. Iewelles custome is I might write out the effecte of twelue great bookes of S. Gregories epistles whiche doo fully proue these my sayinges But for so muche as that is already donne sufficiently let this one sentence serue for al. S. Gregorie saith of his owne Church of Rome The Apostolike See Head of al churches Gregor li. 11. epist 54. Apostolica Sedes omnium Ecclesiarum Caput est The Apostolike See is the Head of al Churches This being so let vs now consider that M. Iewel doth not only mislike with the name of Vniuersal Bishop as not becoÌ„ming the Bishop of Constantinople because he was of lower degree then the Bishop of Rome nor only as vnseemely also for the Bishop of Rome bicause it conteineth a proude and ambitious brag and a meaning that may be taken in euil sense for which cause no Bishop of Rome euer vsed that name Defence pag. 118. but also he misliketh with me for saying that the name of Vniuersal Bishop in a right sense is no proude name in respect of him to whom it belongeth By a right sense I meane that sense which S. Gregorie allowed and that whiche the fourth general Councel allowed Yea farther M. Iewel saith that some Popes would haue had Ibidem and ambitiously laboured for the title of Vniuersal Bisshop and againe that the Councel of Carthage forbad the Pope of Rome to be called the Vniuersal Bisshop Al these thinges are false and fond as now it shal be proued Gregor li. 4. epist 32 ad Mauricium IteÌ„ eodeÌ„ lib. epist 36. ad Eulogium Anastasium Item codem lib. epist 38. ad Iohannem CoÌ„stantinop Gregor li. 4. epist 36 Tâ—e name of Vniuersal Bishop offered to Popâ— Leo by the Councel of Chalcedon The name of Vniuersal 8. in vvhat sense agreable to the â—ope Firste S. Gregorie witnesseth that the fourthe Councel offered the name of Vniuersal Bishop to Pope Leo â–ª Therefore saie I there is a good meaning in that name whiche the See of Rome maie laufully vse For it is not to be thought that the fourth Vniuersal Councel assembled out of the whole worlde wherein were six hundred thirty and six Bishops would haue offered that name vnto the Pope whiche by no meanes could be verified of him S. Gregories wordes are these written to Eulogius and Anastasius the two patriarches of Alexandria and of Antioche Sicut veneranda vestra sanctitas nouit vni per sanctam Chalcedonensem synodum Pontifici sedis Apostolicae cui Deo disponente deseruio hoc Vniuersitatis nomen oblatum est As your Reuerend holines knoweth this name of Vniuersalitie or of Vniuersal Bishop was offered by the holy Councel of Chalcedon to the only Bishop of the Apostolike See wherein I serue by the disposition of God If then that name of Vniuersalitie was offered to the Pope and onely to him how can it be iustified that the said name may in no sense be agreeable vnto the Pope of Rome If it may be agreeable vnto the Pope in any sense it is in this bicause he is the chiefe of al Bishops who by office hath care of the whole Churche For the name of Vniuersal must needes haue respecte to the Whole Churche And in that only sense did the Fathers of that Councel of Chalcedon offer that name to the Pope bicause they knew that thing dignitie and office to be in the Pope for that he is S. Peters Successour whiche cause also is expressed in S. Gregorie Gregor lib 4. epist 32. Certè nomen Vniuersalis Episcopi pro beati Petri Apostolorum Principis honore per venerandam Chalcedonensem SynoduÌ„ Romano Pontifici oblatum est Soothly the name of Vniuersal Bishop was offered by the reuerend Councel of Chalcedon to the Bishop of Rome for the honour of S. Peter the Prince of the Apostles Marke M. Iewel he saith not that it was offered bicause Rome was the Emperial Citie That had ben a heathnish respecte but it was offered for the honour of S. Peter If it may then be vsed in a good sense only of that Bishop who is the Successour of S. Peter M. Iewel hath vniustly reproued me That no Pope vsed the title of Vniuersal Bishop Gregor li. 4. epis 32 Now to the second point that no Pope vsed the same title So saith S. Gregorie in the same place Nullus corum vnquam hoc singularitatis vocabulum assumpsit nec vti consensit ne dum priuatum aliquid daretur vni honore debito Sacerdotes priuarentur vniuersi None of the Bishops of Rome hath taken this name of Singularitie vpon him nor did consent to vse it lest whiles some peculiar thing should be geuen to one al Priestes or Bishops together should be depriued of their due honour This modestie was then in Popes for six hundred yeres together But this man here saith Iewel Pag. 118. VVherfore then did their Successours that folovved aftervvard so ambitiously labour to geate the same Harding They laboured not for it nor vsed it any time afterward as their style in al ages til this day doth witnesse For the Bishoppes of Rome doth not write them selues Vniuersal Bishops The Popes stile Seruus seruoruÌ„ Dei but eche one Seruum Seruorum Dei the Seruant of Goddes Seruantes And that style was of purpose taken and reteined of them to checke thereby the pride of the Bishop of Constantinople who neuer leaft his proude name of Vniuersal til the Turcke was sent ouer him to chasten bothe him for his Shisme and al that defended or obeied him in despite of the Bishop of Rome And that you bring out of Platina proueth not that any Pope euer called him selfe Vniuersal Bishop but when the Bishops of Rome sawe that the Bishops of Constantinople would needes by force keepe and vse that arrogant name Bonifacius 3. then Bonifacius the third intending to stay that together with that name the right of the See Apostolike should not be lost and passe away to the See of Constantinople then I
adding the wordes of Vniuersal Bishop to it whiche are not in the Canon expressed Nay saith he your owne Doctour Gratian doth allege it so This saie I M. Iev falsifieth Gratians meaning is a worse falsehed then the former Gratian vseth to kepe a certaine order and methode in othet places of his booke as he doth in this special place Distin 99. whereof M. Iewel now would faine take aduantage In that Distinction he treateth of Patriarkes saying in the first parte that Archebishoppes must obey Patriarkes In the second that Archebishoppes must not be called ordinarily Primates In the third that the Pope him selfe is not to be called Vniuersal And so doth the Glose diuide this Distinction Glosa in distin 99. beginning thus Haec Distinctio diuiditur in tres partes in quarum prima dicitur quòd vbi erant Primates Gentium olim ibi sunt modò Primates id est Patriarchae qui idem habent officium licet nomina sint diuersa Secunda ibi nulli Archiepiscopi Tertia ibi Vniuersalis This Distinction is diuided into three partes in the firste of whiche it is said that where the Primates of the Heathens were in olde time there are nowe the Primates that is to saie Patriarches who haue the same office that Primates haue although the names be diuers The second parte of this Distinction beginneth at the wordes Nulli Archiepiscopi The third parte beginneth at the worde Vniuersalis This being so it wil folow that Gratian meant to place the Canon of the Councel of Carthage in the second part of his 99. Distinction And so the mater of the vniuersal Bishop is not referred by Gratian to the Councel of Carthage He neuer meant any such thing Neither was there any cause in deede why he should so haue meant The true discussiō of Gratians vvordes in the 99. distinction But it is referred to the third parte of the distinction which foloweth afterward For it is Gratians custom for the connexion of his maters one after an other to put in his own wordes many times wherby to signifie vnto his reader what foloweth These wordes then vniuersalis autem nec etiam Romanus Pontifex appelletur Vnde Pelagius secundus omnibus Episcopis These wordes I saie be Gratians owne wordes whiche are this muche in English Not so much as the Bishop of Rome him selfe maie be called Vniuersal Bishop wherevpon Pelagius the Second writeh to al Bishops If now M. Iewel be so blinde a Lawier as to saie that the wordes Vniuersalis Episcopus c. do apperteine to the former Decree of the Carthage Coūcel and be a peece thereof he maie saie also that these wordes Vnde Pelagius Episcopus c. be wordes of the Carthage Councel For they are no lesse in the same Chapter as it maie seeme But verely a meane wise man might haue seene the difference of these maters And yet M. Iewel is so lustie in his game that he doubteth not to saie Iewel Pag. 121. distin 99. And in the Glose thereupon it is noted thus In hac distinctione dicitur quòd Papa non debet dici Vniuersalis In this distinction it is said that the Pope ought not to be called the Vniuersal Bishop Harding O impudent Gloser Are you not ashamed to shew your peeuish falshed after this sorte Why leafte you out the beginning of the sentēce Why haue you placed and counterfeited the wordes otherwise then thei are in the glose There they are thus written Vniuersalis M. Ievv fovvly falsifieth the Glose vpon Gratian. haec est tertia pars Distinctionis in qua dicitur quòd Papa non debet vocari Vniuersalis This word Vniuersal is the first worde whereat the third parte of the distinction beginneth in whiche third parte it is said that the Pope ought not to be called Vniuersal It is the third parte saith the glose whiche is to saie it is not the second part wherein the Decree of the Councel of Carthage was rehersed it is the third part For as the first part spake of Primates the second of Archebishoppes so the third speaketh of the Pope The Decree of Carthage belongeth to the mater of Archebishoppes and therefore it standeth in the second part Where are now these vaine bragges so ofte doubled by M. Iewel that these wordes Let not the Pope be called the Vniuersal Bishop are the woordes of the Councel of Carthage as Gratian allegeth Pag. 118. They are not the wordes of that Councel neither doth Gratian so allege them nor doth the Glose so take them and consequetly you are like your selfe I neede not tel what Some man perhaps wil saie at the lest they are Gratians wordes and then he holdeth that the Pope ought not to be called the Vniuersal Bishop Concerning that obiection I answer that Gratian doth no more but ioine together diuers decrees and his wordes depende vpon those that folow For he referreth him selfe to the Decrees whiche he there immediatly after reciteth These Decrees are the one of Pope Pelagius the second the other of Pope Gregorie the first whiche both refused the name of Vniuersal Bisshop as also al their successours haue donne But neither of them both refused that sense and meaning of the name wherein the fourh Councel offered that name vnto Pope Leo In vvhat sense the fourthe Coūcel of fred vnto Pope Leo the title of vniuersal Bishop vvhiche the catholiques defende Greg. li. 7 Epis 64. and that sense we only defend To witte that the See of Rome is Head of al Churches and maie correcte or supplie the want of any Church whatsoeuer by sending a Bisshop to it where none is or by deposing him that is vnwotthy of that roume For hereof the same S. Gregorie who refused to be called Vniuersal writeth thus Quod se dicit Primas Bizancenus sedi Apostolicae subijci si quae culpa in Episcopis inuenitur nescio quis ei Episcopus subiectus non sit Cùm verò culpa non exigit omnes secundùm rationem humilitatis aequales sunt Whereas the primate of Constantinople saith he is vnder the Apostolike See A saying of S. Gregorie to be noted touching this whole controuersie if any faulte be founde in the Bishops I know not what Bishop is not subiect hereunto But when no faulte requireth so al are equal according as humilitie would it should be Concerning the Supremacie of the Bishoppe of Rome I thinke it not conuenient to stande here any longer about it seing al the Articles therof are sufficiently by me handled already both in my Answer to the Chalenge and also in the Confutatiō of th'Apologie M. Dorman also hath answered to the Obiection out of the sixth Coūcel of Carthage and M. Stapleton hath wel handled the mater of Appeales of the cōfirmation of Councels of the Popes iurisdiction ouer the East and of their not erring in the faith D. Saunder hath shewed Peter to be the Rocke
you maie doo muche and beguile the simple yet thinke not but the wise doo see whyther the maintenaunce of this doctrine tendeth It is il haulting before kreples they saie Truly I iudge this haulting wil appeare muche worse before princes They had neede take heede sith that ye are so bolde with them that they fal not into deadly sinne least soone after by this Doctrine they be driuen out of their kingdomes The authorities in this place by you alleged out of S. Chrysostome S. Ambrose S. Gregorie S. Cyprian Pag. 117. do not meane that such as are il liuers doo lose the Sacrament of Orders once had whiche to saie were a very great and an olde condemned heresie of the Donatistes but that al suche doo not liue as the dignitie of Priestes and Bisshoppes doth require and that they be not suche as haue al the good vertues and qualities that Priestes and Bisshoppes ought to haue Many thinges are for certaine respectes denied whiche absolutely are not denied Al that in a respecte is denied is not absoluely denied Psal 21. Ephes 6. Ego sum vermis non homo I am a worme saith the Prophete speaking of Christe and not a man Wil you hereof by like Logique conclude that Christes humanitie is denied Non est nobis colluctatio aduersus carnem sanguinem we haue no wrastling against flesh and bloude saith the Apostle in some respecte bicause our principal conflicte is not against flesh and bloud and yet we haue a conflicte and a great conflicte against fleshe and bloude and are commaunded therefore to crucifie the fleshe with his lustes Galat. 6. But bicause the Apostle saith so shal we denie that we haue to wrastle and fight against fleshe and bloude at al I trow you nor your felowes are not yet so spiritual but that ye wil confesse ye haue to fight against the fleshe Verely the world seeth your workes be not yet al of the spirite but some of the fleshe Iewel Pag. 118. If the name of Vniuersal Bishop be a provvde name in others vvhy maie it not also be a provvde name in the Bishop of Rome Harding The name of Vniuersal Bishop is not a proude name in the Pope bicause he hath it of right The .39 Chapt. Bicause the worde taken in the right sense is the very right that our Sauiour Christe gaue to S. Peter and to his Successours whiche right of vniuersal regiment he gaue not to others You maie as wisely reason thus If the name of a Queene be a prowde name applied to Margerie Horne M. Hornes dame of Winchester why maie it not also be a prowde name in Elizabeth the lawful Queene With suche geare you fil vp your paper and like a great Clerke set vs out great bookes ful fraughte with stuffe of smal substance and lesse honestie Iewel Pag. 118. May Pride be humilitie and humilitie Pride onely in respecte of diuers personnes Harding Pride is Pride and humilitie is humilitie in what so euer personne Neither can euer the one be the other But that thing whiche is prowdly or with pride donne of one man maie of an other man be donne humbly and without al breache of humilitie You might haue demaunded many wiser questions then this Know you not that the title of honour whiche is due to any person maie be acknowledged of the same without any pride at al S. Paule offended not in pride when he said he was an Apostle sent not of menne nor by man Gal. 1. Iewel Pag. 119. Likevvise Chrysostome saith Dist 40. Multi Quicunque desiderauerit primatum in terra inueniet in coelo confusionem nec inter seruos Christi computabitur qui de primatu tractauerit VVho so euer desireth primacie in earth in Heauen he shal finde confusion neither shal he be accompted emong the seruantes of Christe that vvil once intreate of primacie Harding If that be the saying of S. Chrysostome A forged saying at tributed to S Chrysostome why did you not quote the place And why make ye so muche a do for the Primacie of the Queenes highnesse in Ecclesiastical maters within the Realme Intende you to bring your selfe and her highnesse into Confusion and to shut your selfe out of Heauen S. Chrysostome hath no suche saying That which goeth before in Gratian is taken out of Opus imperfectum in Matthaeum Homil. 43. in cap Matth. 23. Maximinus Arrianus whiche is wel knowen not to be S. Chrysostomes and witht great probabilitie though to be the worke of an Arrian Heretique named Maximinus But this saying whiche here you allege out of Gratian is neither there nor in S. Chrysostome It is a forgerie and that you knewe wel ynough Yet you are not ashamed to vse it to deceiue the ignorant Reader Leaue leaue M. Iewel to abuse the simplicitie of the vnlearned with suche forged peeces and patches What you allege out of S. Chrysostome truly or out of any other Doctor we shal soone answer it by Goddes grace For we are sure that truthe alwaies agreeth with truthe As for suche forgeries we returne them backe to you againe But bicause bothe you M. Iewel and others the chiefe Pillers of your side haue said so muche touching the name of Vniuersal Bisshop and haue so vehemently inueighed against the Pope for the same bearing the vnlearned in hande ye haue a great aduantage against vs therein I thinke it good and necessarie here to treate more fully thereof and to shewe how litle ye are to be trusted as wel in this as in many other pointes of Doctrine and howe farre ye abuse the vnlearned Reader by misreporting the thirde Councel of Carthage being deceiued if it be errour and not wilful malice by a place of Gratian very ignorantly and grossely mistakeÌ„ M. Iewels Forgerie concerning the name of Vniuersal Bisshop The 40. Chapt. Vniuersal vvhiâ—therby is signified This woorde Vniuersal doth importe asmuche as one in al and al in one For the name of Vniuersalitie leaueth nothing vncomprised so that if any man be properly the vniuersal Patriarke or Bishop there is no Patriarke or â—ishop which is not in him and which he is not Therefore when Ihon of Constantinople named and wrote him selfe Vniuersal Patriarke or Bishop albeit perhaps he meant not thereby to derogate from al other Patriarkes and Bishops but only to make him selfe equal with the best whiche now also M. Iewel liketh wel of and defendeth it for lawful yet S. Gregorie and before him Pope Pelagius consydering the sclaunder that might rise by occasion of that proude Title did worthily resiste the said name and stile as proude and wicked bothe in it selfe and specially in the Bishop of Constantinople For if any man lyuing should take any such name vnto him it should be the first and chiefe of al Bishops which is the Bishop of Rome But he doth not so ne neuer didde so as the truthe is therefore much lesse any other Bishop
it and hath placed it in sundry corners of his bookes verely in his laste most vaine Defence of the Apologie in very many places With suche starres he geueth light to the congregations of his sect If this be not impudencie what is impudencie M. Ievvel The Apologie Parte 6. cap. 6. Diuis 1. The. â— Vntruth Some of them haue said The Pope is the lighte that is come into the worlde And who so is an il dooer fleeth that lighte M. Iewel falsifieth the Answere that I make vnto this obiection by cutting awaye those wordes wherein the answer consisteth Confutatio 287. a. as it may be sene in my Confutation Thus there I say and the same here I say againe we answer you on the behalfe of Cornelius the Bisshop of Bitontâ— in Italie Ioan. 1. that he neuer said The Pope is the lighte whiche should come into the worlde in that sense as it is spoken of Christe Neither is the Replie ye make directed vnto this answere For against the same ye haue in deede nothing to replie If that Bisshop in an Oration made at thâ— Câ—uncel of Trent spake vndiscreetely where it was lawful for al to speake freely what they thought good as it is or at least ought to be in our Parlamentes in England what is that to vs Neither are we bound to iustifie euery mannes priuate tale nor if any speake perhaps at a time vnaduisedly can that stand you in any steede for defence of wicked Schismes and Heresies with whiche ye are charged Howbeit Cornelius the Bishop of Bitonto there spake not altogether as you english his wordes and his saying being fauourably expounded in a conuenient sense as doubtelesse he meant it may be tolerated M. Ievvel The Apologie Parte 4. Cap. 1. Diuis 1. The. 9. Vntruth They haue decreed that a Priest for Fornication ought not to be remoued from his Cure You haue fouly falsified my Answer hereunto M. Iewel And in your pretensed Defence ye haue cut of from my Confutation muche that maketh directly against you as ye haue done through your whole Booke Confut. fol. 158. a. See my Confutation who wil and he shal finde you proued a foule lier And who be they I praie you that haue thus decreed In your said Defence you are faine to flee to your commoÌ„ frende the Glose vpon the Decrees out of which ye serue your selfe of muche gay stuffe And what saith the Glose It saith thus Dicunt neminem c. Why M. Iewel dependeth your whole proufe vpon the Glosers dicunt that is vpon a They saie Ye tel vs they haue decreed and being required to shew it you send vs to the Glose and yet there ye haue no certaine Decree but an vncertaine dicunt Ye haue litle knowledge in your Canon lawe I perceiue as great a lawier as ye make your selfe and as great a lawier as he is to whom ye gaue the Archedeaconrie of Northwiltshire to thintent he among others mo shoulde helpe you in patching together the Aphorismes and peeces of your lying Bookes After this ye goo for proufe hereof from the Glose to the margent of the Glose It is pitie this manne hath not authoritie to make Gloses of his owne autheÌ„tical to proue his toies by and that the marginal notes maie not stand him in steede of substantial authoritie But at length there as also in your Replie in the view of your Vntruthes Panormitane is brought in and he a Gods name is my greatest Canoniste saie you whereas ye knowe wel ynough M. Iewel Extra De consangui affini NoÌ„ debet the Canon lawe is not my profession But what saith he Hodie ex simplici fornicatione Clericus non deponitur for simple fornication now a daies a Clerke is not deposed Why M. Iewel this speaketh but of the practise that theÌ„ was and your promise was to shew vs where it was decreed you forgete your selfe pardie Fornication pounished in the Clergie But sir vnderstand you what in the Canon Lawe is meant by depositioÌ„ Deposition what it is If ye think it is nothing els but a Priest to be remoued from his cure for so you take it you are deceiued For it is a farre more greuous pounishment Deposition by the definition of the Canonistes is a remouing of a Clerke from the ministerie of the Aulter for euer Panormitane by you alleged saith that now a daies a Clerke is not deposed for simple fornication as in olde time indistinctly he was deposed As you finde in cap. A multis Extra de aetate qualita ordinand Yea saith he in olde time euery mortal sinne was thought worthy of DepositioÌ„ Distinct 4 ca. erit auÌ„t lex By Panormitane a Priest coÌ„mitting simple fornication is pounished otherwise then by Deposition diuersly in diuers respectes For the whiche you are referred to the chapter At si Clerici Extra De iudic Where he treateth more fully of this mater and as it were of purpose There shal ye finde how he is to be pounished Canone Apost 25. C. Maximinianus 81. dist alijs capitibus eo tit Deposition of tvvo sortes And here to saie somewhat therof for the better instruction of the Reader In the Canons of the Apostles it is plaine and also in diuers other olde Canons that as for theafte periurie and other crimes so for fornication a Clerk of what order so euer he were should be deposed Deposition is of two sortes the one which is solemne and with terrour when not only by sentence a Clerke is depriued of his holy Orders though the character yet remaine but vnprofitable to the executioÌ„ of holy Orders but also in deede and actually his head is shauen his sacred ornamentes takeÌ„ away and then him selfe turned into laie apparel as Cranmar and Ridley were in Oxford This kind of Deposition is properly called Degradatio Degradatio which is not vsed but when the offenders faulte is so great that he is to be deliuered to the secular power to be pounished C. Nouimus ext de verb. signif c. 1. de haereticis libro 6. Depositio properly executed or to be walled vp for euer The other kinde of Deposition is which is done only by sentence without actual Degradation and that is called properly Depositio the whiche is here meant They that were thus by only senteÌ„ce though not actually deposed froÌ„ the Clergie for their notorious and outragious offences were greuously pounished First it was a great losse to lose their Orders and dignitie of the Clergie Then also they lost al their spiritual liuinges and offices and al priuileges of Clerkes Besides this they were without al hope to be restored againe to the ministerie C. 1. cum 11. capit seq dist 5â— And withal they were condemned to some streight Cloister there al their liues long to lamente and bewaile their offence and so to doo penance C. Sacerdos cum c. seq 81. dis But they
al the Christian worlde specially for condemning of the Pope bicause his supreme Authoritie can not beare with sundry your errours and Heresies as against any man in the worlde besides The force of your argument is this Wee maie not beleeue Paule him selfe if he speake any thing of his owne Head thereby to condemne Priestes for their liuing Ergo Peter hath no more authoritie ne no more power to rule then the other Apostles O M. Iewel cal in these argumentes for shame of the worlde why suffered you them to escape your penne That S. Paule said somevvhat of his ovvn 1. Cor. 7. But how saie you Sir Shal you not finde where S. Paule spake of his owne some thing Haue you forgotten who said Nā caeteris ego dico non Dominus For to the reste I saie not our Lorde and yet you must beleeue him if you denie not the Scripture Againe saith he not some thing of worldly reason as you haue translated humanum Rom. 6. where he writeth to the Romaines Humanum dico propter infirmitatem carnis vestrae I speake as one that foloweth the trade of mannes reason for the infirmities sake of your fleshe I trust you wil be intreated to beleeue him Thus how discretely you bring in the Fathers to speake for you I neede not to declare Your owne bad stuffe sheweth it at large The Apologie Cap. 3. Diuis 5. pag. 108. And as Hierome saithe Al Bishoppes vvhere so euer they be be they at Rome Ad Euagrium De Simplicitate praelator be they at Eugubium be they at Constantinople be they at Rhegium be al of like preeminence and of like priesthood And as S. Cyprian saithe There is but one Bishoprike and a peece thereof is perfitely and vvholy holden of euery particular Bishop Confutation My lady the Interpreter not without the wil and aduise of this Defender hath altered the sense of the latine as the author of the Latine hathe altered the wordes of S. Hierome For neither speaketh S. Hierome of Bishoppes in the plural number neither saith the Latine Apologie that the Bishoppes be al of like preeminence whiche this translation hath but of the same merite and of the same Priesthood c. Iewel Pag. 109. Here to dissemble these childish Cauillations of the altering of Numbers the Singulare into the Plural and of the changing of this vvorde Merite into this vvorde Preeminence vvhiche great faulte if it vvere any by M. Harlinges ovvne Confession proceeded only from the Interpreter and not from the Authour c. Harding Dissemble hardely M. Iewel what ye liste so that with al ye confesse the truth that you are not hable honestly to discharge your selfe of that whiche you passe ouer by dissimulation Suche dissembling shiftes serue your turne not seldome as the which you cā sooner vse then against the truth shape a reasonable answere But leauing aside your dissimulation Tel me I praie you where finde you that euer I confessed that the faulte of chaunging this worde Merite into this worde This vvorde Merite changed by M Ievvel into this vvorde Preeminence Preeminence proceded only from your good lady the Interpreter and not from the Authour Haue not I in plaine wordes tolde you the contrarie Haue I not laid the fault as much vpon the Authour that allowed the Interpretation as your good Maistresse M. C. saith in her epistle as vpon the Lady Interpreter How then can you deliuer the Authour from al blame by myne owne Confession Looke better M. Iewel vpon the booke againe where if you shal finde no suche Confession of myne but the plaine contrarie remember who is not ashamed openly to auouche Vntruthe But it wil not be otherwise you haue by long practise gotten a ful perfite habite thereof Iewel Pag. 109. VVhat S. Hierome meant hereby Erasmus a man of great learning and iudgement expoundeth thus Hieronymus aequare videtur omnes Episcopos inter se c. Harding Erasmus answered Difference founde betwen Deacon and Priest in Order and betwen Bisshop and Bisshop in power of gouernment And is Erasmus in deede a man of suche learning and iudgement The .28 Chapt. as you say If he be howe happeth it that you condemne those articles of religion which he confesseth true He agnised the real presence of Christes body and bloud in the blessed Sacrament of the Aulter whiche you denie Erasmus against the false Gospellers Aduersus Pseudeuāgelicos fratres inferioris Germaniae Howe happeth it if he be a man of great learning that he wrote so earnest an epistle against the false Gospellers so he calleth them of your side of which number you are How happeth it that he wrote that vehemēt and long Epistle to the Brothers of the Inferiour Germanie cōmonly called the Lowe countrie to beware of al such heresies whiche you and your felowes do now professe If Erasmus be not such a one as you say why do you allege his autoritie whose iudgemēt in sundry articles ye contemne But what hath Erasmus to helpe you in this matter Truely when al is searched nothing at al. Yet by the waie it is to be marked that you would binde vs with Erasmus authoritie a man of our time whom your selfe in diuers Articles as in the approbation of the Masse of the real presence free wil and of such other do greatly dislike yet you wil not sticke to denie vtterly not only the autorities of the Fathers within these last nine hundred yeres but also of them sometimes that wrote within the first six hundred yeres For so do you deale afterward with that holy and great learned Father S. Leo whom you labour to discredit being pressed with the witnesse he geueth of the prerogatiue of the See Apostolike of Rome as though his desire were Pag. 111. as your false surmise is to enioie as great honour as he could for his owne time Haue you no better meane to auoide that Fathers authoritie M. Iewel but by charging him with ambition Where Erasmus saith Erasmus in Antidoto post Scholia in epist Hieronym ad Euagriū that S. Hierome seemeth to put in equal matche al Bishoppes together as if they were al equally the Apostles Successours that parte of his saying you could wel remember but where he saith within fiue lines folowing that the Metropolitane hath a certaine dignitie and Iurisdiction aboue other Bishops whiche taketh awaie the equalitie that you dreamed of your eyes without being called on that parte of the sentence were very loth to see Take the one with the other M. Iewel then is the equalitie of Bishoppes in regiment quite gonne though they remaine equal in the order of Priesthood and in that that the highest Archebisshop in the worlde yea the Pope him selfe is no more a Prieste nor Bishop then is the poore Bishop of Eugubium or who so euer is the lowest Bishop in the worlde though his authoritie to rule and to gouerne be more ample and large then
saie Bonifacius obteined verely not that the See of Rome should be made Vniuersal or be made Head of al Churches for so it was euer but that it might be so taken and called of al men lest the Grecians should thinke that the chiefe Pastour of Gods sheepe sate in Constantinople Whereof it would folow that if the chiefe Postour once taught Heresie as now the Bishop of Constantinople doth concerning the proceding of the holy Ghost then the whole Church should perish sith al the flocke dependeth vpon the chiefe shepeheard Now M. Iewel as he is woont to doo hath most guilefully endeuoured to persuade the Reader that the Popes cal them them selues Vniuersal Bishoppes and bringeth Platina forth in suche sorte that he wil not let him speake his whole minde His wordes are these Platina in vita Bonifacij 3. Bonifacius tertius à Phoca Imperatore obtinuit magna tamen contentione vt sedes beati Petri Apostoli quae caput est omnium Ecclesiarum ita diceretur haberetur ab omnibus quem quidem locum Ecclesia Constantinopolitana sibi vendicare conabatur fauentibus interdum malis Principibus affirmantibúsque eò loci primam sedem esse debere vbi Imperij Caput esset Affirmabant Romani Pontifices vrbem Romam vnde Constantinpolis Colonia deducta est Caput Imperij meritò habendam esse cùm etiam Graeci ipsi literis suis principem suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Romanorum Imperatorem vocent ipsique Constantinopolitani etiam aetate nostra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Graeci vocentur Omitto quòd Petrus Apostolorum Princep◠Successoribus suis Pontificibus Romanis regni coelorum claues dederit potestatémque à Deo sibi concessam reliquerit non Constantinopoli sed Romae Illud tamen dico multos Principes maximè verò Constantinum comparandae Synodi ac dissoluendae confutandi vel confirmandi ea quae in Synodis decreta erant Romanae sedi tantummodo concessisse Meritò igitur sedes Romana caeteris antefertur cuius integritate constantia cunctae haereses confutatae sunt explosae Boniface the third obteined of Phocas the Emperour although not without great difficultie that the See of the blessed Apostle Peter whiche is the Head of al Churches should both so be called and also taken of al men the which place or preferment the Churche of Constantinople went about to chalenge wicked princes sometimes helping foreward the matter affirming that the chiefe See ought to be in that place where the Head of the Empire was The bishops of Rome auouched that the citie of Rome was for good cause to be taken for the Head of the Empire as from whence the citie of Constantinople had benne translated Whereas also the Grecians them selues cal their Prince the Emperour of the Romains and they of Constantinople euen in our daies are called Romaines and not Grecians I let passe how Peter the prince of the Apostles gaue vnto his Successours the Bishops of Rome the Keies of the Kingdom of Heauen and leafte the power that was geuen him of God not to Constantinople but to Rome Onely this I saie that many Princes but specially Constātine graunted to the See of Rome only power and authoritie to gather and dissolue Councels to reiecte and allow those things that were decreed in Synodes Therefore the See of Rome is worthily preferred before the rest as by whose integritie and constancie al Heresies haue ben confuted and quite put awaie This was the Platina M. Iewel whom you alleged and durst not let him to tel out his tale But he saith not that the Popes laboured to be called Vniuersal Bishops but onely to staie the Grecians from a false and erroneous opinion and to kepe them in the vnitie of the Romaine Churche from whence that vsurped name did by litle and litle withdraw them Thus haue we seene two errours of yours the one Three errours of M. Ievv touching this point of vniuersal Bishop whereas you reproue me for saying that the name of Vniuersal taken in a right sense is no prowd name in respect of the Bishop of Rome the other bicause you impute to the Bishops of Rome that they laboured for that ambitious name The third errour foloweth Pag. 118. which is worse then the other two For you saie these be the wordes of the Coūcel of Carthage as Gratian allegeth them Dist 99. Prima Vniuersalis Episcopus nec ipse Romanus Pontifex appelletur The Bishop of Rome him selfe may not be called the vniuersal Bishop And this thing you prosecute Pag. 121. 122. and repeate againe and againe But you belie the Councel and Gratian and the Glose too al at once And yet you are so highly auaunced in your owne conceite that ye seeme to make a glorious triumphe for it Thus you saie Iewel Pag. 121. Novv M. Harding compare our vvordes and the Councelles vvordes together VVe saie none othervvise but as the Councel saith The Bishop of Rome himselfe ought not to be called the Vniuersal Bishop Herein vve do neither adde nor minish but reporte the vvordes plainely as vve finde them If you had lookte better on your booke and vvould haue tried this mater as you saie by your learning ye might vvel haue reserued these vnciuil reproches of falshed to your selfe and haue spared your crying of shame vpon this defender Harding I neuer cried so ofte shame vpon the Defender as he deserued and that he is a shamelesse man it shal now be here as cleerly tried as euer it was before I laie three maine Lies to your charge in this mater Three main lyes laid to M. Ievvels charge Pag. 118. Pag. 121. Let the worlde vnderstande how wel ye are hable to discharge them One for that you say the Coūcel of Carthage forbiddeth the Pope to be called Vniuersal Bishop An other for that you saie that Gratian saith so The third for that you saie that so muche is noted in the Glose First the Councel of Carthage is extant bothe in Greke and in Latin but those wordes be founde in neither of bothe Copies In Greeke the Decree is thus vttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whiche wordes there is no mention made of the Vniuersal Bishop Now the Latin wordes are these in the first booke of the Councels Carthag Conc. 3. c. 26. Vt primae sedis Episcopus non appelletur Princeps Sacerdotum aut summus Sacerdos aut aliquid huiusmodi sed tantùm primae sedis Episcopus It is by vs decreed that the Bishop of a first See be not called the Prince of Priestes or the highest Priest M. Iev falsifieth the Coūcel of Carthage In Nomocanon or any the like but onely the Bishop of a first See Where also no mention is made of the Vniuersal Bishop Balsamon also making a Comment vpon the same Canon yet speaketh no worde of the Vniuersal Bishop We see then plainely that M. Iewel hath falsified the said Canon by
added vnto Gratian and wel may this be so named bicause it is a thing forged and litle worthe And how could Damasus write of so many Popes whiche liued after his death certaine hundred yeres He saith alleging for his authour Fabian the late merchant of London Pag. 167. that Marriages of Priestes in England were free a thousand yeres together and yet it is euidēt that the English Clergie was gouerned according to the order which our Apostle S. Augustin leaft who by S. Gregories rule might not allow married Priestes He saith the Priestes of England were neuer Votaries for proufe he saith boldely it is knowen and confessed which stout asseueration maketh weake proufe And were it so then surely if any had maried although he had sinned thereby yet the mariage should haue continued whiche is knowen to haue alwaies benne vsed otherwise He calleth the Vow of Chastitie an euil promisse Pag. 168. 169. and an vnhonest Vow whiche worde was neuer yet spoken by any good or honest man For our Ladie vowed her chastitie vnto God Luc. 1. as it is euident by the interpretation of many holy Fathers vpon S. Lukes Gospel He denieth primam fidem the first faith in S. Paule to be meant of the Vow of Chastitie Pag. 170. 1. Tim. 5. whiche is directly against the aunciēt fathers doctrine For although it were expounded of baptisme also yet none but Heretikes euer denied it to apperteine to Vowes He beareth the world in hande as though we violently forced yong Maidens to receiue Vowes Pag. 171. It cōmeth of their owne choise and of Gods grace and not of any constraint of ours He turneth Offerre to Minister the oblation or holy communion Pag. 172. whereas it is to make the oblation before that it be ministred He taketh halfe the sense of S. Paule awaye concerning those whom he exhorteth to absteine from the vse of wedlocke for a certaine time of praier as I prooued before He saith Paphnutius alone was proctour for the truth against the whole Councel of Nice Pag. 173. intending thereby to bring his reader in beleefe that one is better then three hundred and seuenteen For 318. Bishoppes were at that Councel Thus he seeketh to discredite Councelles He burdeneth vs as seming to say that the cōpanie of man and wife is filthinesse which we say not but teach Marriage to be a Sacramēt but yet as not betwen father and daughter so neither betwene Frier and Nonne He saith I haue falsified S. Chrysostoms woordes But it is not so Pag. 174 For S. Chrysostom saith that neither he that had two wiues at once nor he who had ben againe married after his first wiues death may be made Priest by S. Paules rule he speaketh of the seconde Marriage after the first wiues death saying Qui defuncta vxori beneuolentiam non seruat he that rendreth not good wil to his wife being dead how can he be a good gouernour ouer the Church So that by S Chrysostomes interpretation S. Paule literally forbiddeth him to be made Priest who hath had mo Wiues then one whether it were at once or one after an other He corrupteth the text of S. Chrysostom putting for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Latine Pag. 175. Chrysost in epist ad Titum Hom. 2. quae discessit à se her that is gone frō him in stede of this worde defunctae which is dead His coniecture taken of the Greeke worde is void and nothing worth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decedo doth signifie also to depart this life And it is plainer that S. Chrysostom expressely cōfesseth this sense which we defend saying Quidam hoc ita intelligunt vt ad episcopatū is assumatur qui vnius fuerit vxoris vir Some men do vnderstand this mater that he be taken to Bishophoode who hath ben the husband of one wife And that this last sense not being reproued of S. Chrysostome is the most literal sense it may appeare by these wordes of S. Paule Let her be chosen a widowe quae fuerit vnius viri vxor 1. Tim. 5. which hath ben the wife of one husband Wherefore as by the wife of one husband she is meant which hath not ben twise married so by the husbād of one wife he likewise is vnderstanded that hath not ben twise married Cassiodorus saith M. Iewel writeth that Eupsychius who suffered Martyrdome being newe married Pag. 176. was a Bishoppe What a shameful corruption is this to adde the woorde Bishoppe vnto the text whereas it is euident by Sozomenus the authour of the Storie and by Nicephorus that Eupsychius was a laie gentleman of Cesarea in Cappadocia as is before declared What vile forgerie is this M. Iewel to turne a Gentleman or a Noble man into a Bishop only that a Bishop might seeme to haue married So litle can your Marriages of Bishoppes and Priestes be mainteined without Lies He leaueth out the better halfe of the Glose reciting that parte Pag. 175. which the Glose alloweth not leauing that which it alloweth He saith that a good and diligent Bishop serueth rather the better bicause of marriage But how vntruly he saith it it is before sufficiently declared Certainly I may say were it true then Christ who was the best Bishoppe that euer was and omitted nothing whereby he might haue ben most perfite would haue ben married He saith S. Paule gaue rules to the Clergie that Bishops Pag. 182. and Deacons should be the husbādes of one wife the sense is not wel geuen It is to be vnderstanded that none other husbandes should be Bishops or Deacōs but such as had ben or were the husbandes of one wife He saith further immediatly after the former rule of one wife in the same tenour and course of speache S. Paule sheweth that some shal forbid to marrie This is false It doth not follow immediatly For there goeth betwen a cōmendation of the Church which S. Paule nameth the piller of truth and likewise of the Incarnation of Christ After which wordes S. Paule saith ◠Tim. 4. The spirit saith plainely that in the last daies some shal depart from the faith From whiche faith Verely from that faith of the incarnation and that whereof the Churche is the piller Marke the worde discedent à fide Discedent à fide they shal depart from the faith He that departeth from the faith once had the faith We neuer had your faith M. Iewel neither in any other point nor in this concerning the marriage of Priestes But we had and haue the faith that the lawful Marriage of Christian persons is a Sacrament and that faith had you once when you were baptized and incorporate in our Church You are gon from that faith and not we S. Paul then teacheth that some shal forbid Marriages as the Manichees Encratites and Marcionistes did of whom the Apostle prophecied as S. Chrysostom and diuers other Fathers doo expounde