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
seing we are at variance let vs resorte to the very beginning and to the Original which is our Lordes worde and the Apostolike Tradition This was wel said But the Apostolike Tradition was so as Pope Steuen defended and not so as S. Cyprian woulde haue had it And this M. Iewel neither doo you nor can you denie For your selfe I trow wil not allow that they should be baptized againe in your owne Churche that haue ben before baptized in an other Churche which ye accompte for false heretical or schismatical What meant you then to consecrate S. Cyprians errour and to allege his authoritie therein where it ought not to be admitted and allowed But with you the ouersightes of the Fathers the errours of the Greekes the sayinges of heretiques the examples of Schismatiques the obiections of Schoolemen and Canonistes and the pelfe of Gloses is alwaies good stuffe Iewel S. Cyprian saith If the Pipes of the conduite vvhich before ranne vvith abundance happen to faile do vve not vse to searche to the head Harding Yeas if they could faile But in Christes Churche the Pipes can not faile The Pipes of the CoÌ„duite of Christes Church can neuer faile Math. 28. bicause Christe promised to be with his Apostles and thereby with their Successours al daies vntil the worldes ende If the Pipes of Christes grace and of his Churche faile to runne any one daie then is not Christe that daie with his Pastours and teachers and consequently he is not al daies or euery daie with them But if his worde can not be false then the Pipes neuer failed ne shall not faile and that was wel seene in S. Cyprians question For although they in Afrike had cut of the Pipes by force in changing the former custome and Tradition yet in Rome the Pipes ranne stil and therefore Christe was stil with the Bishops of Rome and with the other Bishops who remained in his Communion Example of agreeing in coÌ„munion vvhere is disagreeing in opinion Yea Christe was also with S. Cyprian bicause S. Cyprian departed not from Pope Steuens Communion But he was with S. Cyprian not in that question wherein he dissented from the Pope but in that he consented and agreed with the Pope For he both dissented concerning the particulare case and consented concerning the general bond of vnitie wishing to haue his owne sentence followed but if it were not followed as it was not content to yelde to his brethren rather then to breake of and to make a Schisme For thus he endeth that epistle which he wrote in that argument to Iubaianus Cyprianus Ad IubaianuÌ„ de Haereticis baptizaÌ„d Si quis putatur contentiosus esse nos talem consuetudinem noÌ„ habemus neque Ecclesia Dei. Seruatur à nobis patienter firmiter charitas animi collegij honor vinculum fidei et concordia Sacerdotij If any man be thought to be geuen to strife and debate we haue no such custome nor the Churche of God The Charitie of minde the honour of the societie the bonde of faith and the concorde of Priesthoode is both patiently and firmely keepte of vs. If M. Iewel if before him Luther and Caluine if al the rest of these Gospellers had none otherwise dissented from the Pope and the whole college of Bishops then S. Cyprian did they might haue ben saued as he vndoubtedly is a glorious Martyr in heauen But they imagined the Pipes whereby grace faith and al other giftes are deriued from Christ vnto vs to haue ben broken of for the space of these nine huÌ„dred yeres past deuised with them selues how they might repaire to the head and so might fetche the watter of life vnto vs by new Conduites and Pipes But they were deceiued For after Christe did once set the Pipes a ronning they neuer ceassed nor shal ceasse to ronne til the day of iudgement For the holy Ghost is promised to abide with the Apostles Ioan. 14. Esai 59. The B. of Rome is the successour of Peter Cyprian lib. 4. epi. 2 ad antâ—nianum Luc. 22. and their Successours in aeternum for euer And their Successours are the Bishops And as the Chiefe of the Apostles was S. Peter so S. Cyprian saith of Fabianus who was Bishop of Rome two hundred yeres after S. Peter Cùm Fabiani locus id est cùm locus Petri gradus Cathedrae sacerdotalis vacaret when the place of Fabian that is to say when the place of Peter and the steppe or degree of the Priestly Chaire was voide So that as Peters faith was most specially prayed for and that not only for his owne sake but to the ende he should strengthen and confirme his brethren euen so was euery Bishop of Romes Faith prayed for to the ende euery one might strengthen and confirme his brethren whiche are al Bishoppes in the truthe of the Faith and in the Gouernement of the flocke That Succession of the Bishop of Rome Augu. in in psalmuÌ„ coÌ„t parteÌ„ Donati and of the See of Peter is the Rocke which as S. Augustine saith the proude gates of Hel do not ouercome So he said eleuen hundred yeres past so vntil this howre the thing it selfe proueth so doo we beleeue that it shal be perfourmed by him that promised it vntil the worldes ende bicause it is the Rocke whiche shal euer confesse the true Faith and feede the sheepe of Christ and staye vp the howse of God and confirme al the faithful that leane vnto it Thus haue I confuted M. Iewel your treatise of Succession The Pipe of Christes doctrin hath coÌ„tinued in the catholike Churche onely which I tooke in hande specially to treate of bicause it sheweth most euidently that ye haue no true Churche bicause ye can shew no Pipe or Conduicte which from Christ vntil your Sectes hath stil continued ronning or hath stil deriued his doctrine and grace vnto them of your side It is the Catholike Church whiche you cal the Papistical Church which hath that Pipe and can euidently shew where the streame hath gonne and how it hath ben mainteined from age to age from generation to generation yea from man to man without any interruption Isai 62. Matth. 5. Philipp 2. Matt. 28. Ioan. 14. 16. Esai 59. 1. Timo. 3. Such should the state of the Churche be according to Gods worde where watche men should neuer holde their peace where the citie built vpon the hil can not be hid where the children of light shine like sterres in the middest of the infidelles where Christe is al dayes vnto the worldes ende where the holy Ghoste is for euer teaching al truthe where the piller and sure staye of truthe is visibly seene as with whiche menne be conuersant in this worlde as S. Paule saith where to be shorte Ioan. 21. Christes sheepe are fed of Peter al abiding within the vnitie of his one Folde in this worlde thence and thence only to be transferred vnto the glorious Pasture of life
husband of one wife that the same order contineweth stil in the Church thereto he saieth in his secoâ—d homilie de patientia Iob non ea ratione quod id nunc in Ecclesia obseruetur Oportet enim omni prâ—rsus castitate Sâ—cerdotem ornatum esse S. Paule sayeth he required this not in consideration that the same be nowe obserued in the Church For it behoueth a Bishop to be garnished with al manner a chastitie Iewel Here commeth M. Hardinge in a lofte vvith Io Triumphe as hauing beaten dovvne al the vvorld vnder his feete And as being already in sure possession of the victorie he crieth out Impudencies Loude his foule Faultes and pietie Fittens And ful terribly chargeth vs like a Conqueroure to render oure selues and to râ—cante for sonne This nevve courage is suddainly blovven vpon him for that he thâ—â—keth vve haue intruded vâ—on his office and as he saieth haâ—e corrupted and falsified the holy Fathers But it vvere a vvorthie matter to knovve vvherein Forsoothe vve saie by the reporte of Sozâ—menus and Gregorius Nazianzenus that Spiridion and Gregorie Father to Nazianzen being bothe Married Bishoppes notvvithstanding theire Marriage vvere neuer the vvâ—rsâ— hable to doo theire Ecclesiastical offices but rather the better * The vvordes importe it not Here M. Harding of himselfe and freely confesseth these Holy Fathers vvâ—re neâ—â—r the vvorse hable to dâ—â— their offices For so muche th◠〈◊〉 of 〈◊〉 importe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that they vvere the better hable to doe theirâ— offices â—â—cause of theire VViues that he dâ—nieth vtterly and herein he saieâ—h me are corrupters and falsifiers of the Fathers And thus the vvhole difference that is betvvene M. Hardinge and vs touching this matter standeth onely in these tvvo poore vvordes Rather the better and â—euer the vâ—â—rse Novv gentle reader I beseche thee also Reader to vveigh my Ansvver that thou maiest be the better hable tâ— iâ—dge betvvene vs I beseeche the indifferently vveigh these vvâ—â—des Gregorie Nazianzene hereof that is of the helpe Vntruth for then he vvas not Bishop but an infidel Nazian in Epitaphiâ— patris that his Father 〈◊〉 being the Bishop of Nazianzum had by his vvife vvriteth thus Illa quae data est Adamo c. Eua that vvvas geuen to Adam for a helper for asmuch as it vvas nâ—â— good for man to be alone in steede of a helper became his enemie It follovveth Meo autem Patri Mater mea data illi à Deo non tantum adiutrix facta est id enim minus esset miruÌ„ sed etiaÌ„ dux princeps verbo factoque inducens illuÌ„ ad res optimas Et aliis quidem rebus quamuis optimum esset subditam esse viro propter iura coniugii tamen in pietate non verebatur seipsam illi magistram exhibere My mother being geuen to my father of God became not onely his helper for that had ben no great vvonder but also vvas his leader and Captaine She vvas his Maistresse before he knevv vvhat the faith of Christ vvas yet they serue you to no purpose False He vvas not then Bishop of Nazianzum nor yet a Christian bothe by vvord and by deede trayning him vnto the best And albeit in other thinges it vvere beste for her to be subiecte vnto her husbande for the right of marriage yet in religion and Godlinesse she doubted not to becomme his Maistresse These vvordes M. Hardinge be plaine and cleare and vvithout fitton Gregorie Nazianzen sayeth that his ovvne â—â—â—ther vvas vnto his father the Bishop of Nazianzum a helper and a directour both by vvorde and deede to leade him to the best and that in al other thinges being his inferiour yet in â—eligion and Godlinesse she vvas his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat a do vvould this fellovv make if he had me at a Vantage in deede that thus fareth vvithout cause as by the ansvver it shal better appeare Maistresse And yet mâ—st al these vvordes so open so plaine so cleare be drovvned vvith your simple distinction of Rather the better and neuer the vvorse Maie vve not novve allovve you vvith fauour to take al these that ye cal sitions lyes corruptions and falsifienges home againe vnto your selfe If you â—â—â—â—r crâ—â—le thâ—se tâ—â—â—ges before is 〈…〉 must remembre al truth must not be measured by your reading â–ª Harding To beginne with these last wordes as I require not al truth to be measured by my râ—â—ding M. Iâ—wâ—l so neither is it to be measured by your writing Whether I euer readde these thinges before or no it skilleth not Certaine it is where you readde al that ye haue here alleged out of S. Gregorie Nazianzene you readde also that whereby your false and vnreasonable assertion is confuted teaching that his Father being Bishop of NazianzuÌ„ learned the doctrine of Godlines of his wife Hauing read and seene the truth of this point in that very place and here conceeling it that you might not seeme confuted yea and so boldely auouching the contrarie how make you not al menne that know this witnesses of your falshode and impudencie M. Ievvels gay eloquence minister-like As for your vaine and light tauntes of my comming in a lofte with Io Triumphe of my terrible charging of you like a Conquerour of the new courage suddainly blowen vpon me and such other prety eloquence fitter for a Minister then for a sober man I can easily contemne No wise man that readeth my wordes for which ye ruffle so with me wil iudge you had iuste cause with suche sporte to delight your selfe Neither said I if you marke my wordes wel that you had corrupted and falsified the holy Fathers for that you said vpon reporte of Sozomenus and S. Gregorie Nazianzene that Spiridion and Gregorie Father to Nazianzene were for their marriage neuer the worse hable to serue God but rather the better which neuerthelesse is false but for that you speake it generally of a Bishop as though Bishops should doâ— that apperteineth to their charge the better if they married wiues For truth whereof I referre me to the place SpiridioÌ„ and Gregorie Nazianzenes father Those two holy Fathers were menne endewed with a singular and special grace and the example of so few is not to be drawen to be made a rule in general as I said in my Confutation Yet the most that is said of them is that they serued God neuer the worse by reason of their Marriage Againe M. Ievvel defeÌ„deth after his manner but fevv partes of the Apologie whereas I answered to euery parte of your Apologie in this place you defende but one thing by me confuted Neither to say the truth doo you defende the same but say what you were hable to shew some colour of a Defence This argueth that the other thinges you brought are fully confuted For elles why did you not defende them And this muche is the Reader here to be warned of by the waie That whereas most
others whiche he thought best to conceele and dissemble One thing good Reader it behoueth thee much to be warned of in case thou desire to stande an vpright vmpeere betwen M. Iewel and me Vpon what places so euer thou shalt happen to light in which he shal seeme to haue any good aduantage against me or against the Doctrine of the Catholique Churche passe not them ouer lightly weigh wel both our groundes examine both our allegations truste not to ought that is laid forth by either of vs presently but resort to the Bookes whence euery thing is taken Doing so thou shalt most certainely perceiue whether of vs both vseth more truth Doubtlesse in such places thou shalt seldō it were much so saie neuer find him to allege the wordes whereby he pretēdeth any colour of aduantage without some false sleight or other If thou desire to vnderstand this by some examples consider I praie thee what great a doo he maketh about the name of Vniuersal Bishop Vniuersal Bishop As he handleth that matter if a man wil beleeue him al thinges seeme to be plaine on his side Defence 120. The Coūcel of Carthage saith he decreed by expresse wordes that the Bishop of Rome should not be called the Vniuersal Bishop And behold Reader the confidēce that he hath in this cause which he sheweth with these wordes speaking vnto me This you saie is forged and falsified and is no part of that Conucel For indifferēt trial both of the truth ād of the falshed herein I besech you behold the very wordes of the Councel euen as they are alleged by your owne Doctour Gratian. These they are Prima Sedi◠Episcopus c. Let not the Bishoppe of any of the first Sees be called the Prince of Priestes Dist 99. Primae or the highest Priest or by any like name but onely the Bishoppe of the first See But let not the Bishoppe of Rome him selfe be called the Vniuersal Bishoppe c. Now M. Harding compare our wordes and the Councelles wordes together We saie none otherwise but as the Councel saith The Bishop of Rome him selfe ought not to be called the vniuersal Bishop Herein we doo neither adde nor minis he but reporte the wordes plainely as we finde them If you had lookte better on your booke and would haue tried this matter as you saie by your learning ye might wel haue reserued these vnciuile reproches of falshed to your selfe and haue spared your crying of shame vpō this Defender Here is muche a doo as thou feest Reader and al standeth vpon falshed as I said at the first in my Confutation We striue not for the name of Vniuersal Bishop neither hath the Pope Challenged that title Yet these menne haue neuer donne with Vniuersal Bishop The whole matter is soone answered These wordes vniuersalis autem nec etiam Romanus Pontifex appelletur Concil Carthag 3 Cap. 26. The Bishop of Rome ought not to be called the vniuersal Bishop these wordes I saie be not the wordes of the thirde Councel of Carthage nor in the Greeke nor in the Latine but the wordes of Gratian and they stande for the Summe of that parte of the distinction whiche there foloweth And thereof M. Iewel was not ignorant as it appeareth by his owne wordes in the same place Howbeit were it true that Gratian had ignorantly added them to the Councel as wordes of the Coūcel what learned man trusteth Gratian a man not greatly trusted in respect of sundrie his allegations when it is easy to see the Original For this I referre the Reader to the 39. Chapter of the third Booke of this Treatie fol. 184. b. Perusing that I haue answered to this point there thou shalt fully vnderstand how falsly M. Iewel hath dealte therein and how litle cause he had so to triumphe For neither hath the Councel any suche woordes at al nor speaketh it there so much as one worde of the Bishop of Rome nor hath Gratian put those wordes as a testimonie of the Councel but as the Summe of that parte of the 99. Distinction which immediatly foloweth As wel might M. Iewel haue said that those other wordes there placed vnde Pelagius secundus omnibus Episcopis had ben the wordes of that Councel He that knoweth Gratians manner of writing can not but either laugh at M. Iewelles ignorance or maruaile at his impudencie To proue that it is lawful for a man to marrie a wife being in holy Orders The example of Eupsychius he allegeth the example of one Eupsychius who was a Laie Gentleman of Caesaria the chiefe Citie in Cappadocia and in a time of persecution suffred Martyrdom soone after that he had benne married Now most falsly he corrupteth the reporter of the Storie and maketh this Eupsychius a Bishop that it might appeare to the ignorant that one had married a wife after he had benne made a Bishop which would haue serued our married Superintendentes purpose gaily For yet after so many yeres searche they can not bring vs forth so much as one cleare example of the ancient Churche that euer there was any Bishop or Priest married after that degree and holy Order taken With such vncleane conueiance their vncleane treacherie is defended Defence 176. Cassio li. 6. cap. 14. His wordes be these Cassiodorus writeth thus In illo tempore ferunt Martyrio vitam finisse Eupsychium Caesariensem Episcopum ducta nuper vxore dum adhuc quasi sponsus esse videretur At that time they saie Eupsychius the Bishoppe of Caesaria died in Martyrdome hauing married a wife a litle before being yet in manner a newe married man Beholde Reader the falshod of this man First contrarie to his custome elswhere he leaueth the Greeke fonteine where this Storie was First written and goeth to the riuer of the olde translation in many places not most exactly answering the Greeke And why did he so Forsooth bicause if he had alleged Sozomenus the Greeke writer his falshod had benne fowly bewraied For he nameth this Eupsychius expressely Eupsychius a laie-man by M. Iewels forgerie made a Bishop to proue the Mariages of Priestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to saie Eupsychius one of the Lordes or one of the Nobilitie of the Citie of Caesaria in Cappadocia Then bicause the Tripartite Storie of Cassiodorus setting foorth hath not so expressely that he was a nobleman of Caesaria M. Iewel was so bolde as to falsifie the place and to putte in of his owne this woorde Episcopum to helpe his matter and so corrupting his authour maketh him to cal him Eupsychium Caesariensem Episcopum Eupsychius the Bishoppe of Caesaria Thus he taketh vpon him to make him a Bishoppe who was a Laie man as wel a Bishoppe as he him selfe is that it might appeare to the vnlearned that a Bisshoppe married a wife after he was Bisshoppe Fol. 302. 318. See what I haue said hereto in this Treatie where I answer his false stuffe touching
great learning vertue and grauitie that al that I haue sent ouer are but toyes and trifles by like bicause I printe not my Bookes in Folio as he dooth that shee is ful of wisedome and I ful of follie There he promiseth in great sooth that he wil not tel me how lewdly I haue demeaned my selfe towardes her And what is that Nay he wil not tel it me ye may beleue him bicause it wil sound to my great shame Yet out it must the man is taken with suche a lust And bicause he was lothe it should come to the knowlege of many thus forthwith he telleth it me in a printed booke I beseeche you saith he ful courteouslie cal your wordes againe to minde if you can without blusshing Handle foisted in by M Ievvel for Blame So roughlie to handle so softe a Creature where he hath changed my honest worde Blame into his owne worde Handle of filthie imagination This Phrase of speache your very frends haue muche misliked and as it is in dede so in plaine wordes they cal it Ruffianrie c. The whole matter thus he concludeth with like truth as he beganne But this fault as I haue said I wil dissemble To al this what shal I saie good Reader God be thanked that M. Iewel who is so desirous to tel that of me whereof I should be ashamed hath nothing to tel but a Lie forged by his owne filthie imagination whereof he must needes be ashamed if he haue any sparke of honest nature in him So roughlie to handle so softe a creature be not my woordes If it be Ruffianrie so to speake as he saieth that in deede it is then is this Superintendent of Sarisburie become a Ruffian For he speaketh so I spake it not Thus roughly to blame so soft◠a creature whether it might not in that place be honestly spoken I reporte me to al that be honest Bicause he knew him selfe he had made this apparent aduantage against me by his false forgerie foisting in the worde Handle in place of the word Blame of purpose that his impudent falshed might not be espied he least out of his Booke xxvij lines of my Confutation where the wordes be with which I reproue the Lady for her false Translation if it were hers and not an others set forth in her name But my very frendes haue muche misliked this Phrase of speache saith M. Iewel I maruell how they could mislike it before it was euer written In deede bothe my frendes and his frendes too mislike this Phrase as he hath forged it very much I doubte not And as for his frendes I dare saie they are ashamed of him and wish he had not discredited his ministerly Diuinitie with suche Ruffianly humanitie or rather inhumanitie For a ful answer hereto see in this Treatie Lib. 3. cap. 2. Fol. 120. As for the Lady that translated the Apologie into English in whose quarrel this vnhonest and vncleane lewdnesse hath by this Champion ben practized I wish her no woorse but that shee tel M. Iewel when shee meeteth with him nexte that though shee were desirours bothe of Praise and also of reuenge yet shee had rather remaine vnpraised and vnrevenged then of suche a false handler to be praised and with such open lying to be revenged Thus Reader by Viewe of these fewe places noted out of the whole heape thou maist conceiue with what manner stuffe M. Iewel hath filled vp that huge Booke Suche as these are after the same rate the more parte of the reste is Wherefore al menne maie see how good cause they haue to hier their Promotours and Waiters to lie in waite for our Bookes at the Portes and Creekes and with great extremitie to pounish al menne who are founde to haue them For by that meane they hope to winne a long time before their guile and falshode be made open to al the worlde Seeing then among al that huge heape so litle can be founde whereby he maie seeme to go directly to the pointes that be in Controuersie and presently treated of seeing where he geueth out certaine shadowes as it were of proufes if the same be duely examined they be tried corrupted and falsified by one vntrue meane or other and seeing the confutation of al that is to be confuted must be made by repeating and laying forth againe the testimonies truly whiche he allegeth falsly by shewing where he clippeth of the Doctours wordes where he addeth wordes of his owne where he leaueth out the beginning or the ende of Sentences where he vseth false translation where he conceeleth and dissembleth the Circumstance of the places and foloweth the bare sounde of wordes without farther view of the Writers intent where he maketh false exchange of wordes as he is now taken in the manner changing Blame a worde of chaste meaning into Handle a worde of vnchaste imagination seing I saie this is the meane and waie whereby the Confutation of the pretensed Defence must be wrought I leaue vnto the iudgement of those who can iudge of these thinges what a long and tedious worke it would be and how litle profite would redounde thereof if I should refute his whole Booke This being wel considered specially whereas also a long time is required to the finishing of suche a worke great charges are to be emploied in printing and menne at these daies soone waxe wearie and feele lothsomnes in reading long Treaties I thought I should doo more cōueniently if I confuted the chiefe pointes of Doctrine then if I bestowed my labour about the confutation of the whole whiche for the most parte consisteth of light and vaine trifles not worth the reading And to saie the truthe what credite is he worthy to beare in the reste that in the chiefe pointes is proued to haue dealte so vntruly If I truly charge M. Iewel with thertie fortie fiftie yea with a hundred great and notorious Lies and sufficiently confute the same shal I not seeme to haue proued him a Lier and a false dealer in these causes excepted I confute him in a thousand eleuen or twelue hundred mo If the case be so then is the aduantage in the multitude of Lies and he is farthest from being confuted who maketh most Lies and specially he that maketh so many as the defender of the truth shal not haue leisure to trie them Lies It is wel knowen how muche easier it is to write Lies then to confute Lies A Lie is vttered in a worde or two the poison of an hainous Heresie is spet forth in a line or two Nor this nor that perhappes can wel and sufficiently be confuted so as it be made plaine vnto the vnlearned in foure or fiue leaues Least I should seeme to saie nothing in his commendation and not to acknowlege his worthiest qualities I graunt he is furnished with Rhetorie with humaine letters with Eloquence with a mearie wit and that he hath a readie grace in skoffing yea that he is hable to
greeue the harte not onely of his Aduersarie but also of any other godly man with scorneful flowtes in thinges of greatest holinesse But Christian Reader we striue not for the Garland of that game we go not about to trie maisteries of suche witte or of humaine learning Our strife is about the Truthe The waie to shewe it and proue it whiche he him selfe by open Chalenge hath offred his Doctrine to be tried by is by laying forth the plaine Scriptures the examples of the Primitiue Church the testimonies of the General Councelles and ancient Fathers Of these who hath so great stoare saith a frende of his as M. Iewel Who euer sawe the margent of any Booke so beset with cotations as his Bookes are This were a great euidence of the Truthe on his side if the matter were alwaies tried by what so euer multitude of writers sayinges But what if the number of his testimonies be quite beside the purpose Seemeth he not then very shamelesse Is he not then farre to blame so to abuse the plaine and wel meaning Readers It shal be said perhappes in his excuse He seeth the negligence of menne he coÌ„sidered that fewe or none examine our writinges And therefore he thinketh he shal seeme to saie muche though in deede nothing be said that perteineth to the pointes presently handled And where a thing is to be done and the same for want of habilitie can not be done there it seemeth good policie to geue the assaie and to make shewe as if it could be donne or were donne It is knowen how flatterers make resemblance of frendship how Hypocrites geue forthe tokens of holinesse the intended Bankroute of good truste and credite the craking Coward of stoute courage Beggers oftentimes of welth Queanes of womanly honestie and chast demeanour Right so M. Iewel feeling him selfe destitute of the Truthe and impugning the Truthe and professing to deliuer vnto the worlde a new Truthe that is to saie a heape of olde Vntruthes busily set forth of late yeres by Luther Zuinglius Caluine Beza and the reste and by Wiklefe Hus Waldenses and others their predecessours in former times laboureth with al his witte and cunning to iustifie it calling it by the name of Goddes pure worde the Gospel and the sincere Truthe that whereas he is not hable to perfourme his intent in deed yet he might seeme to make it good with wordes Touching the life of the Clergie wel maie I confesse that M. Iewel hath somewhat to saie out of certaine writers how true I knowe not whereto I shal hardly be hable to make answer in ful defence of certaine personnes But as touching the Doctrine that the Catholike Churche holdeth at this daie and hath alwaies holden I auouche boldly as by sundrie our bookes it hath now ben clearely proued and they vnderstand so much that doo thoroughly examine the reasons authorities and proufes of both partes that he is not hable to bring so muche as one sentence out of any allowed writer that may not easily be refelled And bicause he knoweth that in pointes of Doctrine the force of Truth is clearely on our side he would faine traine me from matters of Doctrine wherein he hath smal hope of victorie or of acquitting him selfe with euen hande vnto matters of life and other bye thinges whereof what so euer be beleeued therein is no great danger touching our Saluation As for example what cracke is there made in the Doctrine of the Catholique Churche if the Nominales and the Reales if the Thomistes and Scotistes dissent about pointes Logical or Metaphysical or perhappes also about the paringes of some Scholastical pointes of Diuinitie What if some light beleeuing writers haue sadly and in ernest made mention of one Ioane a woman Pope deceiued by Martinus Polonus Martinus Polonus a man of smal credite who moued with olde wiues tales first committed that fable to writing What if some later writers haue vttered their phantasies whiche they dreamed thereof vpon occasion of an olde Marble Stone hauing in it a woman with a ladde standing by her engraued What if a fewe menne that helde with certaine euil Emperours whiche could not abide to be reuoked from their vnlawful lustes by the Pope for the time being haue written and reported il of a fewe Popes What if Iohannes Casa wrote some vnchaste Italian Sonettes and Rymes in his yewth though for filthinesse not comparable to suche as be extant of Bezaes making the Apostle of the Frenche Huguenotes What if Petrus Aloisius whom Paulus Tertius the Pope loued so tenderly were a vicious man What if Iohn Diazius the Spaniard were vnnaturally murdered by Alphonsus Diazius his brother that liued at Rome What if Luther wrote against the furious vproares of the Boures in Germanie when he sawe they were sure to be ouerthrowen by the Nobilitie there whom notwithstanding he had before by Thomas Muncer his scholer stirred to take weapons against their Lordes that he might laie some good colour vpon that he had il begonne What if some haue written though not without contradiction of others that Poison was ministred in the blessed Sacrament What if a Pope shewed him selfe cruel and without pitie in suffering Frances Dandulus the Venetians Ambassadour to lie vnder his table like a dogge whiles he was at diner What if Popes haue suffered great Princes and Monarkes to kisse their feete to holde their Stiroppes to leade their horses by the Bridle Wâ—at if Gregorie the seuenth otherwise called Hildebrande whom many graue Writers reporte to haue benne a man of great vertue and an excellent good gouernour of the Church be of some Writers of that age who flattered the Emperour then being that Popes mortal enemie accompted an il man What if Pope Alexander vsed Frederike the Emperour more proudly then became a man of his calling What if Constantines Donation can not be most sufficiently proued by record of antiquitie What if certaine Emperours and other Princes for great causes haue ben remoued froÌ„ their estates by the Popes authoritie What if the Gloser vpon Gratian and certaine other Canonistes haue immoderately magnified the Pope and to extol his power haue vsed some termes vndiscretely which neuerthelesse by fauorable interpretation maie be iustified What if the Popes at certaine times either for negligence cared not or for the wrechednesse of mannes il inclination could not or for great considerations would not vtterly purge the Citie of Rome of Courtesanes and Brodel houses What if the life of many Priestes Bishoppes Cardinals yea of some Popes also hath iustly deserued to be reproued Once to conclude what if al sortes of olde Bookes being raked out of dusty corners Schoolemen Summistes Glosers vaine Chroniclers Legendes writers of Dreames and Visions and suche Riffe raffe and menne for the purpose being set a worke to peruse them in the same be founde a fewe fonde pointes of Doctrine certaine loose Conclusions many seely Tales not worth the telling and some lewd faultes of
Religious personnes and others of the Clergie detected What if I saie al these and many other suche thinges were graunted of whiche we are persuaded that some are true the more parte is false muche is so written as it maie be defended no lesse then impugned What great inconuenience what preiudice to our Faith can ensue of al this Must the Catholike and ancient Doctrine of the Churche for these pointes be founde vntrue Must this now needes be made a good Argument Some of their liues were sinneful Ergo their Doctrine was false Truely these be the matters with the enlarging whereof his Defence hath risen to so huge a quantitie About whiche I haue not thought it needeful to bestow muche labour partly bicause in most of those pointes my Confutation of the Apologie yet standeth vnrefelled partly also bicause it liked me not to emploie good houres in so friuolous and vnfruitful a trauaile but chiefly bicause what so euer be said by M. Iewel touching these thinges either on the one side or on the other it importeth no disprouse of the Catholique doctrine in any Article whiche specially I haue taken in hande to mainteine Howbeit the thinges he bringeth in to deface the Churche must needes with wise menne in this case beare smal credite being considered vpon whose authorities and reportes they be auouched The Catholikes can not be greatly moued with suche thinges as are written in preiudice of the Churche either by them whose Bookes be of suspected faith and therefore condemned by the Church as Auentinus and Beno de vita Hildebrandi or haue ben corrupted of late yeres by the Lutheranes of Germanie as Vrspergensis In Indice librorum prohibitorum Antonius de Rosellis Polydorus Vergilius de Inuentoribus rerum Paschasius and others or who haue benne muche inclined to innouations in Religion and fauoured the Procedinges of Luther and his disciples as Erasmus Cornelius Agrippa Carion Lorichius Cassander and suche others or who be knowen to be manifest Heretiques and professed enemies of the Churche as Gaspar Hedio the Author of Paralipomena added to Vrspergensis Anselmus Rid Vergerius Sleidan Illyricus Fabritius Montanus Iacobus Andreae and many suche others al whiche M. Iewel allegeth against the Churche the Popes and the Clergie boldely as if they were Doctours of sufficient authoritie and sound credite against whom specially in these matters no exception might be taken As there is no cause why we shoulde greatly esteeme any thing spoken by these either against the manners of the Clergie or against the Ceremonies and customes of the Churche or against any parte of the Catholique Doctrine bicause in iudgement the bare worde of the Accuser or of him that otherwise is an il willer beareth smal credite against any man So touching the doctrine of Faith we feare not what so euer M. Iewel allegeth against vs out of the Schoolemenne Canonistes of al sortes Summistes and Glosers out of the Cardinalles and those other learned and graue menne appointed by Paulus Tertius to geue information of thinges in the state of the Churche to be refourmed and out of the Bisshoppes speaking their mindes freely in the late Councel of Trent For we are wel assured how so euer M. Iewel telleth their tales for them they helde and mainteined the doctrine which we professe in euery condition What so euer therefore he bringeth out of them bearing any sound of wordes against the Catholike Faith as very litle it is that to that effecte he can bring though with heapes of their sayinges he hath filled his great Volume the same is either by heate of Disputation or by waie of Obiection against the Truthe after the Scholastical manner for the better opening of the Truthe or by vehemencie of zele or perhappes by humaine ouersight vttered otherwise then by them is determined in their Conclusions whereof the taking of aduantage is vndue and ouer captious or by some sleight of M. Iewel falsified and corrupted or to saie the least by vntrue cōstruction wrested to a sense by the Authour neuer intended How so euer it be they shew them selues either very blinde of iudgement or very contentious wranglers or very vaine Ianglers that allege the wordes of any Writer against the Catholique doctrine whose whole course of life shewed him to be Catholique Which is tolde vs by S. Augustine as a moste certaine rule whereby to vnderstand mennes wordes in matter of Religion And therefore thus he crieth out vpon the blindenesse of such men among whom M. Iewel maie take him selfe annumbred that wil not vnderstād mens wordes by their dedes Aug. contra Epist Parme. li. 3. cap. 4. Incredibilis est coecitas hominum omnino nescio quemadmodum credi posset esse in hominibus tāta peruersitas nisi experimento verborum suorū factorūque patesceret vsqueadeo se clausos habere cordis oculos vt cōmemorent sancta Scripturae testimonia nec intueantur in factis Prophetarū quemadmodum intelligenda sint verba Prophetarū The blindnesse of men is inoredible and certainely I wote not how I might make one beleeue that there were such frowardnesse in men onlesse by the proufe of their wordes and deedes it appeared openly that the eyes of their harte were so faste shut vp that they allege the testimonies of the holy Scripture and doo not behold in the doinges of the Prophetes how the wordes of the Prophetes are to be vnderstanded Wherefore seing the farre greater parte of M. Iewels Defence consisteth of their sayinges heaped together of whom some were either them selues or their workes being vntruly set forth after their death of suspect faith some found to fauour heretikes some professed heretikes some contrariwise knowen by publike profession of their life to be perfite Catholikes making litle accompt what they of the one side saie as being of no credite specially in matter of Faith and not doubting but these of the other side meant wel and godly how so euer their wordes by M. Iewel be abused corrupted and misconstrued in consideratiō thereof good Reader I iudged a short Treatie might suffice in this case shorte I meane in comparison of that Huge Volume fraught with so much voide impertinent and superfluous stuffe Otherwise it is longer I am wel assured then he shal euer be hable aptly truly and directly to confute I saie not but he maie do eftsones as he hath twise already donne that is to saie gather together a huge number of sayinges out of al sortes of Writers and printing this Treatie withal sende vs forth an other great booke conteining much stuffe to litle purpose and not once touching the very precise pointes wherein he is charged with foule errours and falshed But to come directly to the pointes by me thoroughly refelled and with good proufes to iustifie the same keeping him selfe in from idle ranging abroad in matters not denied or otherwise impertinent this is that I affirme he shal neuer be hable to perfourme though he write againe as muche as
Vicare of Christe aboue Lordes and kinges of this worlde and to see Princes and Emperours promise and sweare obedience vnto him Confut. fol. 178. b Harding That all Kinges and Emperours receiue their whole power at the Popes hande I neuer said it ne wrote it nor that they ought to sweare obedience and Fealtie vnto him These wordes are not to be founde neither in the places whiche you haue coted nor in the whole Confutation els where What and how great obedience Christian Princes owe vnto the Churche and vnto Christes Vicare the chiefe Gouernour of the same this is no place at large to discusse The wordes that you allege I acknowledge to be myne If that whiche there foloweth be ioyned withal the whole circumstance of my discourse declaring what is my meaning considered nothing shal seeme said beside truthe or reason After the wordes before rehersed immediatly thus it foloweth But they Confut 178. b. It is no absurditie the shepherd to be in auctoritie ouer the vvhole flocke Distinct 96. C. duâ— sunt that are the faithful subiectes of the Church of God thinke it no absurditie that the shepherd be set not only aboue the Lambes and Ewes of the Churche but also aboue the Wethers and Rammes them selues It is a very great folie for them to finde faulte with the Superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet being a Bishop he is aboue any temporal Prince concerning his priestly office Lo M. Iewel by these and other my wordes in that place you might haue seene had you not bent your witte maliciously to stirre her Maiestie to hatred against vs what are the thinges and causes in whiche I reporte the Princes and highest estates of the world to stoupe vnto Christes Vicare and to promise him obedience As for Homage and Fealtie suche as Vassalles rendre vnto their temporal Princes in regard of temporal Dominion whereof by sownd of your speache you seeme to meane I spake not one word Is this the charitie of your Gospel M. Iewel by such vntrue meanes to incense the Prince against vs Item there Iewel VVhereas Pope Zacharias by the consent or the conspiracie of the Nobles of France deposed Chilpericus the true natural and liege Prince of that Realme and placed Pipinus in his roume Lo saith M. Harding ye must needes Confesse that this was a diuine power in the Pope for otherwise he could neuer haue donne it Thus muche he esteemeth the dishonours and ouerthrovves of Gods anointed Confut. Fol. 182. a. Harding Nay rather Lo saith M. Harding ye must needes confesse that M. Iewel belieth him and bothe vntruly reporteth his wordes and falsifieth that Storie For truly to speake it was not Pope Zacharie that deposed Childerike Let it be weighed what I saie touching this matter answering to the obiection which the Apologie maketh against the Popes in general These be my wordes Confut. Fol. 181. b. King Childerike of Fraunce deposed and Pipine aduaunced to the croune If the Pope Zacharias deposed Childerike for so I finde him more commonly named the king of Fraunce only vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tel that storie and not see what a strength of auctoritie is in that See which is hable with a worde to place and displace the mightiest king in Europe With a worde I saie for I am sure you can shewe vs of no armie that he sent to execute that his wil. Is that the power of a man trowe ye to appointe Kingdomes Can the Deuil him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe said when the Iewes obiected that he did cast out Deuilles Math. 12. in the name of the prince of Deuilles Beware ye sinne not against the holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges Which thing vndoubtedly he could not doo profitably and peaceably but by the great power of God And yet did that line of Pipine The prosperitie of the line of Pipine and Charles surmounted al other VVhat did Pope zacharias in the deposing of king Childerike and Charles the great whiche the Pope did set vp florish aboue any other stocke that ye can name sence the inclination of the Romaine Empire Whiche in that transposed state of so great a Kingdome maketh no obscure Argument of heauenly approbation and diuine prouidence Neither did the Pope Zacharias depose Childerike bicause he fansied him not as ye sclaunder but only consented to loose his subiectes from bonde of othe made to him at the general and most earnest request and sute of al the Nobilitie and communaltie of the whole realme of Fraunce VVhat manner a maÌ„ Childerike vvas finding him very vnprofitable and vnmeete for the kingdome as one who being of no witte and therefore commonly named Stupidus as muche to saie a dolt was altogethâ—â— besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of women Therefore in your owne wordes ye confesse a diuine power in the Pope as by whom God directeth the willes of faithful princes on the earth The more such examples ye bring the worse ye make your cause I would hier you to ease me of the labour of prouing such a notable facte You that find so great fault with Pope Zacharias for coÌ„senting after a sort to the depositioÌ„ of Childerike a beastly man an vnprofitable and vnworthy King of Fraunce why do ye allow cherish and coÌ„mend so much Christofer Goodman and Iohn Knoxe with their felowes and helpers that were together at Geneua for writing intising and doing what in their power did lye to depose the noble and lawful Quenes of England and Scotland and with the Blastes of their traiterous Trompettes to remoue them from the right of their Crownes and roial estates Saith not Goodman that Wiat did his duetie in taking Armes against Queene Marie and that al such were Traitours as deceiued him and tooke not his parte If al be rightly constrewed the Quenes Maiestie of England now being I suppose hath no great cause GoodmaÌ„s bookes named the first and secoÌ„d blaste against the monstrous regimeÌ„t of vvomen Item an other hovv to obey or disobey VVith other the like fierbraÌ„des of knoxe aÌ„d Gilbie GoodmaÌ„ in the Treatie hovv to obeie or disobeie pag. 204. either to commende them for such seditious Blastes or to like wel of you and your companions for geuing eare winde and fauour to the blowing of the same If Goodman had ben Pope of Rome as Knoxe they saie taketh vpon him to be Pope of Scotland ô Lorde what Counterblastes would ye and your good fellow Trompeters eâ— this haue blowen vp against him Long er this tâ—e whole world should haue rong of it and the Pulpites whiche ye vse as your
custome of falsifying al that he taketh in hande euen here also he playeth that parte as kindely as any where elles For although some suche wordes or the like be in deede founde in my writinges against him yet they beare not suche an owgly and lothsom visard as he putteth on them As for example whereas sometimes for good cause I can not finde in my harte to cal these mennes rash Innouation of the auncient religion their wicked abrogation of certaine Sacramentes their vile prophanation of the reste their horrible contempte of the body and bloude of Christe in the most blessed Sacrament of the Aulter whereas I say I can not finde in my harte to cal these thinges Godly procedinges restoring of the Gospel the sincere Worde the right Ministration of the Lordes Supper as they would al men to cal them but contrarywise Deuilish spite wickednes and villanie to cause the mater to seme more odious he reporteth my wordes thus your Deuilish spite your Deuilish wickednes your Deuilish villanie c as thoughe I had spoken them to him and to his felowes specially whereas for the more part suche wordes are spoken not in the second but in the third person of the Heretikes of our time indefinitely and in general Whiche neuerthelesse if I had spoken vnto him and them directly it had ben no greeuous sinne their desert considered For therein had I folowed the counsel whiche S. Antonie that blessed man gaue vnto his Scholers a litle before he departed this life To whom he said thus as S. Athanasius who wrote his life reporteth Athanas in vita Antonij Haereticorum venena vitate meumque erga eos odium sectamini Scitis quòd nullus mihi pacificus sermo cum eis fuerit Auoide the poisons of Heretiques and folow the hatred that I haue borne them Ye know that I had neuer any peaseable talke with them How so euer it be it had benne M. Iewels parte to haue vsed more truth in his writing But why did he not set forth my whole sayinges where suche wordes be placed What reason is it a man to burthen his Aduersarie with certaine wordes only and with silence to dissemble his entiere sentences By what laudable example hath he done thus Whiche of the olde Fathers euer did so If no man euer did it before these daies then so farre as the Catholique Church hath not erred in Faith and hath no neede now to receiue a new Gospel of Luther Zuinglius or Caluine by this practise he sheweth him selfe aswel a folower of the inuentours of new malice as a mainteiner of new Heresies Brentius the first author of this new deuise of laying the Aduersaries sharpe wordes together in one heape practized by M. Iewel This deuise of laying together in a heape al the sharpe wordes with whiche one feeleth him selfe prickte culled out of the aduersaries wriâ—â—nges is very strange and new and before this age whiche bringeth forth many rare nouelties was neuer vsed of any learned man In our time it is begonne and for ought I know first practized by Brentius who in the beginning of his booke against Bullinger entituled Recognitio propheticae Apostolicae doctrinae c written in defence of his newe doctrine of Vbiquitie laieth together in a heape al the wordes that Bullinger had vttered in his booke against him whiche might seeme sharpe rough and vngentle so softely must these menne now be handled after that they haue spent al their intemperate railing vpon the Pope the Papistes the most blessed Sacrament of the Aulter the daily Sacrifice the other Sacramentes and the godly Ceremonies of holy Churche Wherefore M. Iewel is not like to haue the glorie of this new deuise he must be content to yeelde it vnto Iohn Brentius whose ape and folower he is in this as in many other pointes worthy of smal praise Now if Bullinger the grande Captaine of the Sacramentaries of which secte M. Iewel is a professed mainteiner thought it not vnseemely for the grauitie of his Ministership to be so plaine with Brentius as to put him in minde sometimes of his deserued titles by saying he was Rixator Spiritus inflatus CaluÌ„niator c. a Branler In RespoÌ„sione BreÌ„tij ad primam partem Bullingeri pag. 8. 9. a pufte Sprite a spiteful speaker a skoffer a mocker a Hickescorner a peruerter a lyer vncleane impudeÌ„t a babler a brabler a craker a thrower of Christ out of his heauenly seate madde light childish a iangler a reuiler a sclaunderous person an Eutychian a Sophiste a railer woorse then Swenckefeldius him selfe Againe if he thought it not discommendable in him selfe being the chiefe Superintendent of Zurich to cal BreÌ„tius booke writen in defence of that new heresie Brentianas nebulas figmenta c. The mistes and deuises of Brentius Head vaine and peeuish â—oies knauish folies a doctrine dissoluing the hope of the faithfulles assured saluation in heauen a madnesse a phantasie Sophistrie crafty fetches most false deuises a feeble write Sophismes guiles a booke of Riddles a fabulous monstre a Sophistical Egypte stincking trifles prodigious Vbiquitie frantique wordes c If Bullinger I saie one of your noblest Worthies thought it not vnseemely for his degree and state to vse suche bitter eloquence and order of speach in reprouing Brentius and was neuer and it is like should neuer haue benne reproued for it among them of your owne Sacramentarie Secte M. Iewel why are you so heauy a Maister to me whom you esteeme muche lesse then Henrie Bullinger the Successour of your great Patriarke Zuinglius in the Chaier of your doctrine at Zurich as to blame that in me whiche you could not finde in your harte to disallow in Bullinger Wel how so euer in please you fauorably to iudge of your owne great Maisters and laye lode of reproches vpon me yet this muche you maie cal to your consideration Wordes considered alone without composition sounde good or euil according to their signification and al manner of wordes may be vsed without blame Of the sentences and whole sayinges onely where the circumstance may be considered and weighed faire or fowle speache is conceiued Now if thou wilt take the paines Reader to turne to the places of my bookes whence M. Iewel hath piked out those wordes for vse of whiche he reproueth me as a man of vncourteous vtterance thou shalt right wel perceiue in case heresie haue not vtterly bewitched thyne vnderstanding and bereued thee of al iudgement the verdure of my speache to be suche as may seme conuenient for a vessel of the holy Ghoste to taste of It may please M. Iewel to consider that by degree of Schoole and by lawful calling otherwise I stand in the place of teachers And therefore though at this present the Pulpite be denyed me yet I find not my selfe wholly so discharged of the office of teaching Now hauing no other conuenient meane to teache but by writing what ought I at this tyme to write
Esaie Esai 5â— This is my couenaunt with them my spirite whiche is in thee and my wordes that I haue put in thy mowth shal not departe from thy mowth and from the mowth of thy seede and from the mowth of thy seedes seede from this time for euer Lo here ye heare bothe the wordes of God and the Spirite of truthe by whom the wordes may be rightly vnderstanded promised to remaine with the Church for euer Thus we are wel assured that the Churche hath neuer failed nor wanted Goddes worde goddes Spirite and Goddes truthe But ye my Maisters of the new learning do say that the Churche failed and was destitute of Goddes worde and of his spirite of Truthe for the space of nyne hundred yeres and more vntil Martin Luther came and restored the lost Gospel By vertue of whiche Gospel neuer preached before ye claime the right of the Church and so would dispossesse vs wherein of necessitie ye must graunt one of these two either that Christe the Sonne of God promised more then he perfourmed whiche were heinous blasphemie or that your Churche hath continued til this day and shal continue to the worldes ende If to eschew the reproche of so wicked a blasphemie ye graunt the continuance of your Churche ye must tel vs where it was before Luther began to preache that ye cal the Gospel Name the place where was it Or was it somewhere without a place Dic quibus in terris eris mihi magnus Apollo If it were at al where were your Bishops What were their names or were they men without names Bring forth your Originals your Registers your Rolles of Bishops that folowed one after an other by lawful succession For this were a sure way for proufe of your right Tertull. In prascript Optatus August muche commended and vsed of the best learned Fathers Your Actes and Monumentes where be they Haue ye none of greater antiquitie then those late of Foxes making If ye had a continual succession how came Luther and Zuinglius first to the Gospel how was al the light quite out before how were al the fonteines of the water of life vtterly dryed vp before his time for so ye write in your Apologie This this can not stand together M. Iewel by no meanes as al the world may see So then it is we kepe our ancient Possession ye heaue and shooue to remoue vs from it We be of the howseholde ye are strangers We are the heires of the Apostles ye are forrainers We are the lawful Children of the Churche ye are Bastardes to be shorte and plaine whereas we are Catholiques what foloweth but that ye be Heretiques The case standing thus what great offence haue I committed if where I defende the common cause of the Churche being moued with dew zeale and iuste griefe of mynde to see your vngodly dealinges I forgete sometimes the flattering Titles wherewith ye woulde your proceedinges to be magnified and vse wordes more agreable to your desertes O ye saie I vse vncourteous and vnciuile speache Why sir if ye skreake like Frogges must we saie ye sing like Nightingalles If ye crowe like proude Cockes must we saie ye mourne like simple Dooues If ye byte vs like Mastiâ—â—s must we say ye licke vs like gentle Spaniâ—h If ye consume vs and deuoure vs like rauening Wolues must we say ye profite vs like good Sheepe Must we tel the worlde that your Serpentes be Fisshes your Snakes be Lamproies your Scorpions be Creauises briefly that your deadly Poison is holesom Triacle What were this but to please men and to deceiue Goddes people But let vs go from Metaphores and come to the plaine mater If your Doctrine be false as by most sufficient waies we haue proued it to be shal we be vnciuile excepte we sooth it If your deedes be vngodly as the worlde seeth and rueth shal we be vncourteous excepte we iustifie them If ye say Nay for Yea and Yea for Nay in Goddes causes shal we be blamed as men vnciuil and vncourteous except we vpholde your Yea and your Nay We can be content to lacke the praise of suche sinneful Ciuilitie of suche wicked Courtesie If any priuely pike money out of our purses steale our goodes robbe by the high waye kil men and attempte traison to their Princes person standeth it with good manner to cal them Pikepurses Theeues Robbers Murderers Traitours and whereas you and your felowes teache and stubbornly mainteine a false doctrine concerning the real presence that here I speake of no other pointes by the Churche and by Luther him selfe the first founder of your owne Gospel condemned for Heresie must it needes be an vncourteous parte to cal you Heretiques To touche some of your rawest Gaulles for making proffer to whiche ye wince and kicke so muche euery where â—nd specially where ye laye forth al my sharpe wordes with suche diligence gathered together out of my bookes into one heape before your Preface to the Reader For so muche as it is geuen forth by Luthers owne confession that by the conference and disputation which the Deuil had with him he was persuaded to defie the Masse and become enemie to the blessed Sacrifice of the Churche and your selfe M. Iewel haue geuen your verdite in fauour of Luther and Satan Sathans doctrine Sathan their Schoole Maister In the Replie art 1. Diuision 2. allowing Satans Doctrine in that point and Luthers conformitie imbracing the same also for your owne parte as you haue openly witnessed in your Replie what offence was it to say for whiche you shewe your selfe greeued that ye ioined with Satan and concerning the spite ye beare at the Masse to cal Satan your Schoolemaister That I called this new founded Churche of the Protestantes a Babylonical tower not without iuste cause It angreth you that I cal this new Church of yours for so a Gods name we must name it Your Babylonical Tower And this is for a heinous worde scored vp among the rest in your said Rolle you tel the Quene of it also in your Epistle to her Maiestie but how iustly ye be offended therewith let it be considered by that I shal here briefly declare Dissensions among the Protestantes Who knoweth not that is any thing acquainted with the affaires of oure age into how many Sectes they haue diuided them selues that forsooke the Catholique Churche sithence Luther beganne to leade vs a newe daunce in Religion what controuersies debates and strifes about the weightiest pointes of our Faith haue benne stirred vp and moste earnestly mainteined among them Who hath not heard of the brawling and skolding betwene Luther and Zuinglius and the vpholders of either side about the Doctrine of the Euchariste Neither hath the matter benne handled with any better quiet betwene the Osiandrines and the Stancarians touching the Iustification of man the one Secte attributing it vnto Christes Diuine nature the other vnto his humaine nature onely Againe what sturre hath benne made about
the despiser and prophaner of the holy Sacramentes the breaker of vnitie the enemie of God And for my warrant in so doing I haue the examples whiche here I laid forth before of the Prophetes of the Apostles specially of S. Paule S. Iude and S. Peter of S. Iohn the Baptiste of our Sauiour Christe him selfe Yea I say furthermore what is that sharpenes of wordes whiche in this case I meane when the auctoritie of the Councels and holy Fathers is so lightly contemned when Gods holy Mysteries are so turkishly prophaned when the Churche is so falsly sclaundered when vnitie is so with most certaine danger of Christian soules broken when the whole state of the Catholique Religion is so wickedly ouerthrowen briefly when God him selfe is so horribly blasphemed In this case I say what sharpenes of wordes is there which iuste griefe of a Christian harte and godly zeale causeth not to seeme not onely excusable but also laudable yea necessary yea with praise and reward to be honoured If when the Children of Israel defyled them selues in Fornication with the wemen of Moab God in anger said to Moyses take al the chiefe of the people Num. 25. and hang them vp in Gibettes against the Sunne that my wrath may be turned from Israel where there is so muche bothe bodily and spiritual fornication yea sacrilegious Incest not only coÌ„mitted but permitted but taught but couÌ„seled and exhorted and for some parte commaunded against the honour and wil of God our Moyseses and Aarons the true Gouernours withholden from executing their dewtie shal it not become vs whose hartes God toucheth at least with wordes to shewe the griefe of our mindes and with conuenient sharpenes of speache to rebuke the heinous wickednes that is committed and so for so muche as in vs lyeth to reuoke Gods people from it If Phinees being nor high Priest nor magistrate but only as yet a priuate man Ibidem was highly praised and rewarded of God for his zeale in killing one of the Israelites for whooredom committed with an harlot of Madian to stay Gods wrath shal we seme to deserue blame for vttering onely wordes in reproufe of so farre more heinous crimes if not to stay God from his iuste wrath nor the offenders from their wickednes yet the people of God from the like example What you are very nice M Iewel that finde so great faulte with me onely for certaine sharpe wordes bestowed in reprehension of your and your companions so diuers and so greeuous enormities You are not taken vp for halting as they say pardy Halting may haue some excuse of humaine infirmitie This that is reprehended in you is not only halting it is falling downe right Neither are you so muche to be rebuked for your owne wilful falling downe but muche more for that you studie and labour al that you can to pul al others downe into the pitte that your selfe are fallen into Now in this case the pitte being so dangerous is it not wel and dewtifully done to geue warning to Gods people to beware of it Al that I writte is for the peoples sake For with you and such as you are I haue litle hope to doo any good Suche ones the Apostle aduertiseth vs Tit. 1. not to deale withal Now how shal the people be dewly warned to beware whose senses be more liuely in worldly then in spiritual thinges excepte the dulnes of their minde be stirred vp with the feare of great peril And how can the greatnes of this peril be signified vnto them but with wordes of some vehemencie As for example If I should say to one that goeth forth by night sir the way you shal passe through is vneeuen by reason of litle holes and furrowes And you take not heede you may happen to stumble or perhappes to wrentche your foote Vpon this warning wil he be so careful how to go as if I say thus If you loue your life beware how you go that way for there be great pittes and dungeons that you shal hardly escape and if you fal you are sure to breake your necke The case is like in this behalfe M. Iewel The people be alwaies going foreward and for lacke of knowledge they passe forth as it were by night Now so farre as we are persuaded the way they go in at this day in England to be perilous as that whiche through Schismes and Heresies and other manifold wickednes thereof ensewing leadeth them to euerlasting damnation should we not deceiue them if we tolde them that Dungeons were but furrowes that deepe pittes were but stumbling holes and that there were no great Danger in the way For this cause therefore M. Iewel that the people of God might be the more a fraid to heare you and beleeue you and to folow your damnable waies I thought it good and expedient in writing against you and against the heresies of our time to vse shâ—rpâ—r wordes and speache of more vehemencie then otherwise I would haue done if I had written to you priuatly or so as knowing that my bookes should haue come to no mannes handes but to yours I knew you would wince and kicke at it But spare not litle care I therefore so that by my labour profite redounde to Christian People For what cause in writing my Confutation of the Apologie I vsed suche verdure of stile as might seme not ouer flatte but tempred with conuenient sharpenesse BEfore I began to set my penne to the paper I considered wel with my selfe what it was to stirre vp such Hurnettes and to prouoke such Waspes to anger Touched I them once were it neuer so gentilly I knew they would straight way flee at my face and buzze about me and that possibly I should not saue my selfe from their stinging Yet hauing a good harte and being right willing for the Truthes sake and for the Defence of Christes Churche to sustaine that Smarte what so euer it should be I tooke aduise with my selfe how to tempre my stile so as bothe Gods cause might seeme sufficiently defended and they not iustly offended Three vvaies of vvriting against an Aduersarie Whereas then there be three wayes of writing against such Aduersaries of the Churche vsed diuersly of the Fathers vpon diuers occasions of time place person and matter of which the one is colde softe meeke lowly and demure an other hote rough sterne and vehement the third tempred with a conuenient mediocritie betwen both though at the firste in my Answer to the Chalenge I inclined more vnto the softe and gentle waye afterward in my Confutation of the Apologie and in my Reioindre I chose the meane that by the one extreme I might not seeme to worke vpon choler and to seeke reuenge rather then Defence of Gods cause by the other to be too abiecte and to shew lesse confidence in our cause to thincouragement of such cockish Aduersaries Now commeth me M. Iewel and medling litle with the matter it selfe and
benne commended most for the spirite of meekenes the same thowgh toward other offenders haue shewed them selues like milde Moyses yet hauing to do with Heretikes commonly haue demeaned them selues like earnest Elias If lyers should be entreated in like sorte as true reporters slaunderers and backebyters as faithful frendes heretikes as catholikes Apostates as stedfast Christians blasphemers as saintes truth should be iniured wickednes flattered vertue misprised Of whom the truth was impugned or resisted with malice them litle spared either the Prophetes or the Apostles or Christ him selfe Thus may al this matter for which M. Iewel hath made so much adoo seme to haue benne sufficiently answered before Neither with more truth hath he alleaged that other saying of myne which standing by it selfe alone as he hath placed it in his booke immediatly after the former falsified saying geueth out a colourable shew as if I condemned my selfe Thus he layeth it forth Ievvel Againe in the same Confutation There is no man of vvisedom or honestie that vvould vvith so immoderate vpbraidinges impaire the estimation of his modestie fol. 300. b. Harding But in that saying M. Iewel I rebuke the impudent lyes and slaunders of him that wrote the Apologie who there raileth immoderatly at the Bishops whom the holy Ghost Actâ— 20. as S. Paule saith hath ordeined to gouerne the Church of God saying that neither they knowe nor wil knowe the thinges perteining to their charge nor set a iote by any point of Religion saue that which concernes their belly and riot And there further vncharitably he burdeneth them as if they were so wicked as to commaund Christian Princes to destroy al Religion and to crucifie againe Christe him selfe In my answer to this among other wordes thus I say Confut. 300. b. Put the wordes of this railing Defenders amplification aside and the whole sentence that riseth of al this talke is only this It is not reason Bishops be iudges in matters of faith and not secular Princes Now to geue a colour hereto and to moue Princes to take the matter into their owne handes they say as becommeth them and none els For there is no man of wisedome or honestie that would with so impudent lyes diminish his credite and with so immoderate vpbraidinges impaire the estimation of his modestie Neither be these men so hote in this matter for any loue they beare to secular Princes For if any such Prince be not a fauorer of their Gospel then haue they a Blast of a Trompet to blow him downe as it appeareth by their bookes made against the monstrous regiment of women and by the good obedience their French brethren the Huguenotes kepe toward their king in France Other examples of the like Euangelical obedience in other countries I leaue to mennes remembrance The circumstance of this whole matter considered which may better be seene in my booke I reporte me to the discrete Reader whether any iust cause be ministred to M. Iewel to pike quarel to the wordes by him alleaged specially if they be wholly and truly alleaged But why did he nippe of those foure wordes with so impudent lyes Doth not this discouer his falsehode and shew of whom that saying was meant It semed good to such a lyer to shifte away the mention of Lyes from the Readers eyes that he might not seme charged therewith Thus al his aduantage standeth in falsehode But what shal a man say To require plainenesse and truth of such a Defender of vntruthe were to require him either to vnsay al that he hath said or to say nothing at al. For certaine it is falsehode can neuer be defended by truth Now it remaineth that I require the Reader to conferre the peeces of sentences that M. Iewel hath culled out of my writinges with the whole sentences as they are by me written and with the circumstance of the places whence they be piked out That being done let it be weighed whether I speake ouer bitterly or he be answered according to his deserte For example I thinke it good here to lay two or three before the Reader that so he be admonished to doo the like him selfe for trial and iudgement to be made in the reste Here to lay forth al were to print againe a great parte of my bookes Special vvordes of discourtesie noted by M. Iâ—wel In the first place then M. Iewel hath noted these wordes Your Deuilish spite Reioindre Fol. 18. b. Consider Reader how and vpon what occasion these wordes are there vttered There thou findest thus First he maketh his entrie with a solemne praier protestantlike as if he were about to make a Sermon and his fauorable hearers ready to sing a song Then he accuseth the inflammation of my choler because alluding to the wordes of Daniel I glaunced at the name of the Foreronners of Antichriste therewith rubbing him and his holy companions as it were on their gaulle for the Deuilish spite they shew to the blessed sacrifice of Christe mystically represented and truly continewed in the dayly Sacrifice of the Church now called the Masse Here I said not Your Deuilish spite directing my talke to you M. Iewel but the Deuilish spite they shew to the blessed Sacrifice of Christe speaking indefinitely of the Protestantes and Sacramentaries of our time And why may I not resonably cal their spite against the Sacrifice a Deuilish spite sithence Luther was taught it of the Deuil him selfe by a night coÌ„ference with him as the wil of God was See the Preface before my secoÌ„d Reioindr Fol. 34. b. he should confesse it in open writing him selfe Whereof I speake in my preface before my last Reioindre there setting forth the same famous Disputation betwen the Deuil and Luther out of Luthers own boke The seconde note of bitter wordes that M. Iewel layeth to my charge is this Your Deuilish vvickednes But where found he these three wordes His cotation is this Reioinder Preface to the Reader But what if I haue vttered no such peece of sentence in al that Preface True it is Reader I haue no such saying there in deede If thou wouldst faine saue M. Iewels honestie and trie the truth peruse that whole Preface if thou find it there let it be blowen abrode that he belieth me not in this point though he haue so done in many other If thou finde it not geue vs leaue to say as truth is that for lacke of good matter against the Catholike Doctrine he deuiseth of his owne head slaunderous Lyes against his Aduersarie Whiche is the common practise of them whose cause is naughte And why hath he put this note in the second place O it had ben a fowle crase to his worship being suche a famous Minister of the worde as he is to haue begonne this new deuise with a flatte lye And thereof was he not ignorant And for that cause he placed the other Note before this whereas folowing order he should haue placed this before that For
Iohn is said to haue erred was onely touching the soules of the iuste and perfit who were fully purged before their departure hence in quibus nihil erat purgabile cuÌ„ de hoc seculo decesserunt as it is shewed in Pope Benedictus Decretale before mencioned or were purged elswhere Defence pag. 617. after the separation from their bodies So that by this Purgatorie is not taken awaie at al as your skoffing tale that liketh you so wel pretendeth it to be Neither were the Heretiques that of S. Augustine are called Arabici the first Authours of this errour as you saie but the Armenians and Grecians if we maie beleeue Guido M. Iew. Vntruly attributeth that to Pope Iohn 22. whiche was written of Iohn 23. Now touching that you haue alleged out of the Councel of Constance in Appendite as you cal it I maruel with what face ye bring it in And what a great falshed is it to put in your booke the name of Pope Iohn the. 22. for Iohn the. 23. who was not borne within a hundred yeres after Iohn the. 22. The name of this Iohn the 23. was before he tooke vpon him to be Pope Balthazar de Cossa as there ye haue it declared Neither was it certaine that he helde that detestable opinion touching the Death of the body and Soule together it was but brought into the Councel of Constance in a bille of complainte conteining many other heinous Articles against him whiche were not proued It was a matter of Diffamation it was not of probation as by the bill it selfe it is expressed For there ye finde these wordes In Appendice Concilij Constantien The said Iohn the. 23. was of these thinges diffamed greuously before the clergie and the people Therefore it is thus said there of his Acousers Denunciant dicunt ponunt si necesse erit probare intendunt c. They denounce saie and put and if it shal be necessarie they intende to proue They that accuse and intende to proue if neede be haue not yet proued And God forbid al thinges shoulde be taken as true whereof some be accused How so euer it be Iohn the. 23. is not Iohn the. 22. no more then Iohn Iewel is Iohn Capon Neither was that three and twentith Iohn a true Pope lawfully elect but an vsurper as two others were with him at the same time whiche were deposed al three at the Councel of Constance and a newe Pope chosen So by this place ye haue prooued no heresie against Pope Iohn the. 22. nor against any true Pope at al but onely haue shewed your selfe a shamelesse shifter and one that hath a more malicious minde to hurte the authoritie of the Pope then matter of iuste accusation against him M. Ievvel The Apologie Parte 6. cap. 6. Diuis 1. The Canonistes say the Pope can doe asmuche The. 7. Vntruth as Christe himselfe can doe To this I said it is false and sclaunderous M. Iewel replieth These wordes be most manifest and out of al question Extrà de translatione Episcopi Quanto Hostien Excepto peccato Papa potest quicquid Deus ipse potest Excepte sinne the Pope can doo asmuche as God him selfe can doo This is a most manifest and out of al question to vse this mannes owne wordes a foule corruption Certainely Hostiensis saith not so But bicause the Pope is the Vicare of Christe in earth and God ratifieth what so euer he doth in binding or loosing so it be donne duely and rightly Claue non errante as the Canonistes speake hauing reckened certaine thinges wherein the Popâ— hath authoritie as vnder God and as Christes high officer he concludeth with these wordes Breuiter exceptâ— peccatâ— Ibidem quasi omnia de iure potest vt Deus Briefly excepte sinne he hath power as a man would say in al thinges of right as God Thus saith Hostiensis and not as M. Iewel belieth him And this saying being rightly vnderstanded is a true saying What soeuer the Pope doth or God doth by the Pope that is aboue the power and authoritie of man the same is he said to doo not as man but vt Deus as God bicause he doth it as being the Vicare of Christe as bearing the steede of God And therfore it is said by the learned Canonistes wherewith also M. Iewel beside learning Cap. Romana 1. respon de Appell 6. HostieÌ„sis fovvly corrupted by M. Ievv or reason findeth fault that the Consistorie of God and the Pope is one Consistorie as a Bishops and his Chancellours CoÌ„sistorie is one and the same CoÌ„sistorie Now let vs consider the impudencie of this false Minister First he auoucheth his shamelesse lye boldly as though where truth faileth for shew of proufe the matter might be stowted out The wordes saith he be most manifest and out of al questioÌ„ Excepto peccato Papa potest quicquid Deus ipse potest That is to say the Pope can do as much as Christ him self can do But what if these wordes be not most manifest Is it not then a most manifest impudencie so to affirme of them What if they be not out of al doubte Is it not then out of al doubte that this Minister is a Minister of lyes Certainely the wordes of Hostiensis be those very precise wordes which here I haue alleged and no other See then good Reader this mannes truthe whereof he so muche craketh First Hovv many vntrue partes M. Ievvel plaieth at once he corrupteth the sentence by leauing out sundry the Doctours wordes and telleth his tale for him in such wise as he may finde occasion to carpe him For he hath nipte away first this worde Breuiter which admonisheth the redaer to haue recourse to that goeth before then this worde Quasi which being added by good discretion mitigateth and qualifieth the saying that otherwise perhaps might seeme ouer vehement then againe those other wordes of necessarie importance otÌ„a de iure and vt Next he corrupteth the sentence by putting too of his owne those wordes besides Papa for which I greatly blame him not quicquid and Ipse and that by way of emphasie that the whole might seme the more absurd Besides al this he inuerteth the whole sentence and maketh of Hostiensis true and reasonable saying a blasphemous and â—onde saying of his owne whereof that great learned man did neuer so muche as dreame And who woulde thincke that any man hauing his right witte woulde speake so vainely and so farre biyonde al sufferance of Christian eares that the Pope can doo as muche as God him selfe can doo And yet must al this be faced out and M. Iewel must haue leaue to saie it is most manifeste it is out of al question Who euer saw one litle poore sentence so nipte so hackte so hewed and mangled so turned and caste in a new molde And bicause it liked him wel that is to saie bicause it should mislike al good menne he hath made great stoare of
is newly falsified saie I by nipping of wordes from the sentēce that be of great importance and quite contrarie to that M. Iewel intendeth For the whole Decree hath these wordes Concil Cartag 3. Cap. 47. Placuit vt praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine diuinarum scripturarum It hath benne thought good that nothing be readde in the Churche vnder the name of the holy Scriptures beside the Canonical Scriptures It foloweth in the same Decree Let it be lawful also for the Martyrdomes of Martyrs to be read when their yerely Feastes are kepte This Vntruthe M. Iewel by no shifte is hable to excuse What he bringeth in his Replie out of the Abbridgement of the Councel of Hippo made in the third Councel of Carthage is to no purpose For though the Abbridgement saie that praeter Scripturas alia non legantur other thinges be not readde in the Churche beside the Scriptures yet how that is to be vnderstanded it is supplied by the Decree of the third Coūcel of Carthage by those wordes sub nomine diuinarum scripturarum So that M. Iewel maie looke to finde no better reliefe in the Councel of Hippo Abbridged then he founde in that Councel of Carthage See my Confutation of the Apologie Fol. 243. a. The. 15. Vntruth The 15. Vntruth of the Apologie which M. Iewel goeth about to make good standeth altogether vpon a point of the Canon lawe in what case the Pope committeth Simonie I alleged summa Angelica He in his Repli◠saith I vnderstande not my Summa Bicause the discussion hereof nequireth a large processe and is not very necessarie in it selfe nor perteineth specially to our profession I leaue it to M. Iewelles great lawier to treate of it to the most aduantage if he haue so muche leisure as to thinke hereof being him selfe muche encombred poore man with matters of the law about his two wiues not being yet determined whiche of them he maie kepe stil whiche he maie turne awaie Ye should do wel to amend that disorder M. Iewel Touching the. 16. Vntruth The. 16. Vntruth I neede to saie litle It pleased M Iewel of his owne humilitie to acknowledge an errour whiche I laid not vnto his charge Certainely whiles he goeth about to trie him selfe a true man he ladeth him selfe with a more huge burden of Vntruthes and maketh al menne that wil lose their time in reading his bookes witnesses how when falsehed is attempted to be defended lying and falsehed is farther multiplied By experience of M. Iewels writinges this muche I finde VVhat it is to confute M. Ievvels vvritinges that to confute him is no more but to saie where he saith ought of his owne that either al is false or light scoffing stuffe or otherwise vaine where he bringeth the sayinges of other menne wherewith in manner only his bookes be farced that either muche is true but impertinent nor by the Catholiques denied the reste false as alleged out of Heretiques or at lest in some parte aduersaries vnto the vnitie of the Churche as Bale Illyricus Iacobus Andreae Sleidan Cassander Lorichius and suche others or by M. Iewels common sleightes falsified and corrupted and wrested to an vndue sense or otherwise not very material vnprofitable and not worth the answering This shal he finde to be most true who soeuer wil examine the thinges he setteth forth as I haue If he mingled some true discourses with his other vntrue extrauagantes as other Heretikes cōmonly haue done our labour of answering should be lesse Now his vntruthes and impudent Lies be so many that to confute al it were labour bothe infinite to the writer and vnprofitable to the reader Towardes the ende of the View of his Vntruthes at last in a great brauerie he concludeth with the wordes of S. Paule tanquà m seductores ecce veraces 2. Cor. 6. We are saith he called Deceiuers and yet we saie the truth But how truly this boaste is made the Defence of these fewe his Vntruthes by me now answered doth sufficiently witnesse How be it here at length the man remembring him selfe better In the Defence B. iij. a. b. beginneth to take some conscience of the matter and protesteth that he wil not so warrant euery parcel of any his writing as though there were nothing therein conteined that might safely be iustified in al respectes What is that then wherein he acknowlegeth him selfe to haue done vntruly Let vs see how muche and how great it is for by that we shal take a View of his sinceritie and of his humilitie O saith he The errours that M. Ievvel maie be induced to acknovvledge in him selfe If I haue at any time marke this if I haue Reader for neither this muche wil he confesse simply mistaken Authour for Authour or name for name or Chapter for Chapter or booke for booke or any one Father or Doctour for an other suche erroures were neuer hitherto accompted damnable Yea the best learned haue oftentimes fallen into them Doest thou not see reader what great errours and ouersightes this man with his If confesseth to be in his writing As though we found that onely faulte in him whiche maie happen to any writer by ouersight be he neuer so diligent and not other great Vntruthes corruptions falsifyinges lyes and sclaunders that by no colour can be excused What many of them be hereafter thou shalt see in this processe August in Psal 33. Cōcione 1. The great faultes that M. Ievvel findeth in my bookes Now to requitte me he laieth certaine great crimes to my charge As that in alleging this saying of S. Augustine Christus ferebatur in manibus suis I leafte out as he saith this worde quodammodo That in an allegation I name Iosue for Osee that there is founde in the margent of my booke where Socrates is alleged lib. 8. whiche faulte was the printers whereas Socrates neuer wrote but 7. bookes Item that in the margent the printer hath put Luc. 2. for Luc. 22. and in the texte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whiche ouersightes I maie reasonably and truly charge the Printers Compositours and discharge my selfe for at al times I attende not vpon the printe my selfe and though I had yet suche smal faultes might wel haue escaped me though I had as many eyes as the poetes feine of Argus So of myne owne accorde I confesse whereat M. Iewel maketh no litle adoo as thoughe it were a hainous offence that where I speake of Henrie the fourth Emperour and his sonne Henrie the fifth the compositour by ouersight and negligence hath sette for Henrie the sonne against Henrie the fourth Henrie the seconde against Henrie the fourth For in that place See the Defence pag. 418. See the Confutat fol. 187. b. M. Ievvel in the Vievv of Vntruthes B. 3. b whereas M. Iewel demaundeth this question Who put in armes the Sonne against the Emperour his Father Henrie the fourh I answer in
my Confutation with these wordes It was not the Pope that armed Henrie the sonne against Henrie the fourth For it had ben absurde in reason and nature to make Henrie the seconde sonne to Henrie the fourth There needed not so great a Tragedie to be made for reproufe hereof Touching the pretensed leauing out of the worde Quodammodo out of S. Augustines saying Iudge reader of M. Iewels truthe by the truth in this pointe thus he aggrauateth the matter That in alleging of Liberatus I leafte out this worde quodammodo it was onely an errour For why I should of purpose doo it there was no cause specially that worde bearing in that place * Ye as si◠in that place the vvorde beareth great vveight and could not be leafte out but vvith foule corruption no greater weight But M. Harding alleging these wordes of S. Augustine Christus quodammodo ferebatur in manibus suis not of errour but as it maie be thought of set purpose leafte out Quodammodo as knowing that in that one worde rested the meaning of the whole How iustly M. Iewel excuseth him selfe and accuseth me for leauing out this worde Quodammodo To this I aunswere M. Ievvel in the Replie pag. 287. That you for your parte haue falsified Liberatus Maister Iewell you can not choose but Confesse That ye didde it by onely errour and ouersight and not of set purpose he that knoweth you as we knowe that be now acquainted with your humour can neuer beleeue it And whereas ye saie Liberatus cap. 13. that the worde quodammodo beareth smal weight in that place of Liberatus the Circumstance of the place and the storie of the time must needes conuince you See the Returne Fol. 155. a. in sequent Which thing hath benne already tolde you largely plainely and truly by M. Stapleton in his Returne of Vntruthes whiche you dissemble as if you went inuisible and were not espied for an Author of suche fowle Vntruthes Ye shal neuer be hable to scoure suche spottes out of your cote M. Ievvel most impudently belieth bothe S. Augustine and me touching this vvorde Quodammodo Wel yet ye thought to excuse this your falsehed by obiecting the like vnto me But Sir what if whiles ye go about to excuse your selfe you shewe your selfe worthy to be accused bothe of me and of S. Augustine too If S. Augustines wordes be as I alleged them then who hath belied me who hath belied S. Augustine Go to S. Augustine good reader and thou shalt finde the wordes truly by me alleged and quodammodo not by any falshed leafte out at al for in that place from whence I tooke his testimonie the worde is not nor in any parte of that Sermon which I quoted See the first Concion vpon the. 33. August in Psal 33. Concione 1. sub finē psalme There he saith thus Et ferebatur in manibus suis Hoc verò fratres quomodo posset fieri in homine quis intelligat Quis enim portatur in manibus suis Manibus aliorum potest portari homo manibus suis nemo portatur Quomodo intelligatur in ipso Dauid secundùm literam non inuenimus in Christo autē inuenimus Ferebatur enim Christus in manibus suis quando commendans ipsum corpus suum Math. 26. ait Hoc est corpus meum Ferebat enim illud corpus in manibus suis c. And he was carried in his handes This brethern how it might be done in man who can vnderstande For who is borne in his owne handes With the handes of others a man may be borne with his owne handes no man is borne Christe at his supper vvas carried and borne in his ovvn handes How it maie be vnderstanded in Dauid him selfe according to the letter we finde it not but in Christe we finde it For Christe was carried in his owne handes at what time commending his owne body it selfe vnto his disciples he said This is my body For he bore that body in his owne handes c. This testimonie M. Iewel doth directly ouerthrow your doctrine of the Sacramentaries A cleare testimonie for the Real presence and teacheth vs Christes body to be really and in deede present in the most blessed Sacrament For if that substance which is in the Sacrament after consecration were but a signe a token or a figure of Christes body as they of your secte and you doo teache what cause is there why S. Augustine should make so great so straunge and so wonderful a thing of it For if it were but the figure of Christes body that he helde in his hande when he said this is my bodie what wonder was it Dauid of whom there he speaketh could haue done that yea what is that man that can not beare the figure of his bodie in his handes But S. Augustine saith that Christe did beare his owne body in his handes when at the Supper he commended it vnto his disciples sayng this is my bodie Which thing neither Dauid nor any man could euer doo And here consider Reader how S. Augustine speaketh as if it were of purpose to take awaie al occasion of cauil from suche heretiques as should denie the real presence whiche M. Iewel doth The bodie that Christ commended and gaue vnto his disciples was saith S. Augustin ipsum corpus suum his owne bodie it selfe with which vehemēcie of expresse speache he excludeth al such Tropes Figures Significations Remembrances and Energies as do derogate from the real presence And that bodie illud corpus saith he Christ did beare in his handes Which was miraculous and aboue the power of Dauid or any other man Thus we see clearely that where S. Augustine speaketh of the truth and real presence of Christes bodie borne of Christ in his owne handes he speaketh plainely and precisely without this worde Quodammodo But in an other Sermon where he speaketh not specially of his bodie being verily borne in his handes but how and after what manner it was borne in his handes there to signifie the secretnes of the Diuine Mysterie he vseth this word Quodammodo August in Psalm 33. Concio 2. For hauing demaunded this question Quomodo ferebatur Christus in manibus suis How was Christ borne in his owne handes touching the manner thus he answereth Quia quum commendaret ipsum corpus suum sanguinem suum accepit in manus suas quod norunt fideles ipse se portabat quodammodo cum diceret hoc est corpus meum For when he commended and gaue vnto his disciples his owne bodie it selfe and his owne bloude he tooke into his handes that which the Faithful do know and he him selfe did beare him selfe after a certaine manner when he said this is my bodie In which saying the worde quodammodo asmuche to saie after a certaine manner doth not withdrawe our minde from beleefe of the true presence of the bodie borne in Christes handes but from conceiuing a carnal cōmon
iudgement and minde touching obedience to princes and that in a booke dedicated and offred to be read euen of the Quenes Maiestie her selfe Confut. 15. a. Among other thinges thus I saie in my Confutation of the Apologie It standeth not with Goddes promises made to the Church touching his being with the Church al daies to the worldes ende and the holy Ghostes remaining with it Math. 28. Iohan. 14. the spirite of Truthe for euer that he should suffer his Churche to continewe in Darkenes and lacke of Truthe these thousand yeres past and now at the later daies to reuele the truthe of his Gospel by Apostates Vowebreakers Churcherobbers and suche others most vnlike to the Apostles Hereunto thus answereth M. Iewel Iewel pag. 32. You saie it standeth not vvith Gods promise to forsake his Churche a thousand yeres It is muche for you M. Harding openly to breake Gods cōmaundementes to defile his holy Sanctuarie to turne light into Darckenesse and Darckenesse into light and yet neuerthelesse to binde him too his promise Harding Goddes promise being infallible the Churche neuer erreth Se◠good Reader The. 7. Chapt. how absurdely and wretchedly M. Iewel answereth to this most euident and inuincible argument taken out of holy scripture I reason thus God promiseth he wil neuer Math. 28. no not one daie forsake his Churche Ergo if he forsooke it a thousand yeres as these menne tel vs he broke his promise M. Iewel answereth by a lewde kinde of Sophistrie called Petitio principij Petitio Principij that is the bringing forthe for proufe the thing it selfe whiche he ought to proue and whiche chiefely lieth in question and whiche wil neuer be graunted bicause it can neuer be proued That thing I saie he bringeth forth for a proufe and procedeth thereupon as vpon a matter vndoubted and graunted You M. Harding saith he haue broken Gods commaundementes you haue defiled his holy Sanctuarie c. Ergo you ought not to binde God to his promise This Antecedent or former proposition is the thing whiche he shoulde specially haue proued and then in Gods name he might thereof haue cōcluded what he coulde Now to bring it for proufe it selfe in respecte of true doctrine being most in question and vtterly denied by vs it is a lewde kinde of reasoning Againe beholde good Reader how he ouerturneth the Argument taken out of Gods worde I reason thus God hath promised his Churche should neuer erre Ergo it hath not erred these thousand yeres past he answereth The Church by our defaulte hath erred For we saith he haue turned light into Darckenesse c. Ergo God was not bounde to his promise What meane you M. Iewel As though God promising that his Churche should not erre prouided not also suche meanes whereby to preserue it from errour As though Gods promise depended of vs and of our wel doing As though any power of man or the worlde were hable to frustrate Gods promise As though if any suche power should haue come as you imagine the Popes power to haue darckened Christes Gospel Christe could not or would not haue foresene it or foreseing it would yet notwithstanding promise that Al daies he would be with his Churche Math. 28. Esaie 59. Iohn 14. and againe that the spirite of Truthe should assiste it for euer Thinke you M. Iewel that Christe our Sauiour forsawe not the Ruine or Darckenesse of his Churche of whiche so blasphemously you affirme Or thinke you that foreseing such an vniuersal Darckenesse to come and that for the space of so many hundred yeres together he would neuerthelesse haue said The Churches errour of a thousand yeres and the foreknovvledge of Christ can not stand together onlesse vve make Christe false of his promise as he said and haue so assuredly promised vnto his Apostles and in them vnto their Successours the perpetual assistance of the holy Ghoste the spirite of truthe with his Churche How could suche foreknowledge of Christe and suche a promise stand together Choose M. Iewel which you wil. The one of these you must of necessitie graunte that either Christe forsawe not the great Darckenesse to come whiche you saie you doo see and so you see more then Christe God and man euer sawe or foresawe or that Christe promised one thing and intended to performe an other thing He promised Al daies and for euer but intended to performe only fiue hundred yeres at the beginning and after the leape of a thousand yeres to graunte certaine yeres moe God knoweth how many O haynous blasphemie whereby Christe the Sonne of God the wisdome of his Father is proued either to haue ben ignorant of that whiche Protestantes knowe or elles to haue ben false of his promise But what neede many wordes M. Iewel him selfe immediatly after his former wordes to his owne condemnation saith Al menne be liers but God only is true Psal 50. 2. Tim. 2. and preuaileth when he is iudged God knoweth his owne Christe wil be euermore with his Churche That the light of truth hath not ben put out in the Churche yea although the whole Churche of Rome conspire against him Al this is true and the same doth euidently condemne you and your Religion Al menne be liers Protestantes for example whiche saie that these thousand yeres the Church hath ben corrupted and light hath ben turned into Darknesse God only is true Christes worde is true the Light of faith hath not benne turned into Darckenesse these thousand yeres nor any one yere at al onlesse Darckenesse and the Spirite of truth maie dwel together God knoweth his owne The Churche is his therefore he knoweth his Churche And bicause it is built vpon a hil it is euer sene and is neuer vnknowen Math. 5. Math. vlt. Christe wil be euermore with his Churche But with your Congregation or Synagog how shal I cal it he hath not ben these many hundred yeres for you saie in your Apologie The Pope hath blinded the whole worlde many hundred yeres and in this your Defence you saie againe that when Doctour Luther beganne to Publish the Gospel of Christe there was a general quietnesse suche as is in the night when folke be a sleepe c. Ergo your companie is not the Churche Let vs see vvhat you can ansvver to this argumēt M. Ievv Marke the Argument I require you and auoide it if you be hable To repete it once againe thus we saie Christe promiseth euermore to be with his Churche but Christe hath not ben euer more with you and your fellowes Ergo you and your fellowes are not the Churche The maior is true not only bicause it is Christes promise but also by your owne Confession The minor you confesse also in your Apologie it resteth ye discharge your selfe of the Conclusion Touching the minor the Pope you saie blinded the whole worlde many hundred yeres Then in those so many hundred yeres no man saw the light where then were they
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
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
morbum in ipso capite componit Ecclesiae in ipso vertice componit membrorum omnium sanitatem in Petroscilicet illo qui dixerat etiam si oportuerit me mori tecum non te negabo He cureth the sickenes of the whole body in Peter the very head it selfe of the Churche and in the very crowne of the head it selfe he setteth in order the health of al the members I meane in the selfe same Peter that had said Although I were driuen to die with thee Mat. 26. I wil neuer denie thee Iewel And the very Ordinarie Glose geueth these vvordes to S. Paule Non didici ab aliis tanquam à maioribus sed contuli cum illis Gloss Galat 2. tanquam cum amicis paribus I learned not of Peter and others as of my betters but I had conference with them as with my Equalles and frendes Harding Difference betwen learning and conferring together Had M. Iewel learnedly considered the difference The 24. Chapt. that is bewixt learning and conferring he would neuer for very shame haue alleged thâ—s place of the Ordinarie Glose In learning the teacher is of greater dignitie In conferring what soeuer the personnes otherwise are either of one dignitie or of diuers as touching the act of conference they make them selues equal as doth the King with his Counsel when they laie their heades together to boult out one mater Yet no man maie thereof reason that there is no difference of state betwixte the King and them of his Counsel or that euery of the Counsel is of equal state one with an other What neede S. Paule had of S. Peter to haue matters decided by his authoritie Actâ— 15. it appeareth in the Actes of the Apostles when he with Barnabas and others were sent from Antioche to Hierusalem to know whether the Gentiles were bounde to be circumcised But M. Iewels happe is alwaies to fal vpon places that bringe him smal worship or aduantage of his cause The Apologie Part. 2. Cap 3. Diui. 4. pag. 107. It vvas said indifferently to them al feede ye c. Confutation Wee denie that it was said indifferently to them al Feede ye Iohan. 21. yea or that it was said at al Feede ye To Peter and none elles was it said Feede my lambes Feede my sheepe .. Which worde of Feeding so singularly spoken to Peter in the presence of the other Apostles proueth that it was not indifferently said to al Feede ye Iewel Pag. 107. It forceth not greatly vvhat M. Hardinge denie or graunte hauing neither reason nor autoritie but onely his ovvne But if povver vvere not geuen indifferently to al the Apostles tel vs then vvherein is the â—ddes VVhat had Peter more VVhat had the others lesse Or vvhat olde Doctour or learned Father euer savv this difference Harding M. Iewel is tolde where he maie finde his demaundes answered and are also here answered in parte Though we tel you this The 25. Chapt. and proue it neuer so plainely yet stil wil you wrangle The Fathers haue infinite places for Peters preeminence aboue the rest as I haue partely here but more largely in my Answer Ansvver to your Chalenge shewed Article 4. Yea the selfe same places of the Fathers that you allege to proue the contrarie apparently within few lines after doo vtterly and in plaine wordes so refute you as your selfe knowe that for very shame you durst not to allege any whole place of certaine the olde Fathers but Iewishly lefte them circumcised as I haue shewed before in sundry allegations of S. Hierome of S. Chrysostome of S. Augustine and of others wherby the Reader hath a viewe and maie conceiue what you haue done in the reste And yet suche is your impudencie as though you walked inuisible and none were hable to detecte your false dealing you cal importunately vpon vs to shewe the oddes and to tel you what authoritie Peter had more then the reste And to declare what olde Father euer sawe any suche difference If it maie please you to reade the fourth Article of my Answere to your Chalenge M.D. Saunders booke entitled the Rocke of the Churche and M. Stapletons Returne of your Vntruthes vpon you in iustificatioÌ„ of Vntruthes which you impute vnto mee there maie you haue moe olde Fathers then ye haue yet or euer shal be hable to make reasonable answer vnto A most plain and euident testimonie of the Popes Primacie ouer al the vvorlde Chrysost homil 1. de poeniteÌ„tia In the meane time tel vs what S. Chrysostome meant when he said thus in his first homilie de poenitentia Ecclesiae primatum gubernationemque Petro per vniuersum mundum Christus tradidit Christ hath deliuered vnto Peter the primacie and gouernment of the Churche through the whole worlde When ye can shewe vs suche a plaine testimonie out of any Father that S. Peter had not the primacie and supreme gouernment deliuered vnto him by Christ you shal seeme to saie somewhat Iewel Pag. 107. 108. Christe saide equally vnto them al. Receiue the holy Ghoste whose sinnes ye forgeue they are forgeuen Goe into the whole worlde Preache the Gospel to euery creature These vvordes perceiue equally vnto al. Peter had no more the holy Ghoste no more povver to forgeeue sinnes no more commission to go into the vvhole vvorlde no more authoritie to preache the Gospel then others had Harding Why are you so copious in bye maters wherein I neuer striued with you and so barrein in the principal mater that lieth in controuersie betwixte vs Equal power was graunted to the Apostles to gather the Church this was neuer denied you But their power was not equal to rule the Church after that it was gathered from euery coaste of the worlde The which point you disproue not Iewel Pag. 108. M. Harding saithe To the Reste of the Apostles it vvas not said at al Iohan. 21. Feede ye To Peter and to none els vvas it said Feede my Lambes Feede my sheepe Yet Christe him selfe saithe Quod vni dico omnibus dico Marc. 13. That I saie to one I saie to al. Harding M. Iewel fouly falsifieth the worde of Christ him selfe What M. Iewel wil ye neuer leaue your falsifying The 26. Chapt. And are ye not a fraide to corrupte the holy Worde of the Sonne of God him selfe Is our cause so good and substantial that ye can make no shewe of truthe a-against it but by foule corruption of the Scripture Where is this written Be ye not a fraide for your aduantage to deceiue the worlde with Scripture of your owne making And were it true that S. Marke had so written how can you wreste it to your purpose Thus it is good Reader Our Sauiour gaue a general warning not onely to the Apostles but to al menne beleeuing in him to be watcheful against our Lordes comming which shal be suddeinely at suche time as they know not and therefore said Vigilate
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
ad Antichristum velut prorsus vnanimes declinassent VVould God they vvere not al gonne by consent together from religion to superstition from saith to infidelitie from Christ to Antichrist These fevv vvordes considering either the speaker or the place vvhere they vvere spoken may seme sufficient Harding If you had considered either the speaker or the place so as you ought to haue donne you might haue benne ashamed to haue alleged the woordes of a Catholike Prelate for your purpose For what soeuer he meant by them you may be wel assured he meant not to say that the Catholique Churche was gonne from faith to infidelitie or from Christe to Antichrist Otherwise he him selfe would not haue stil continued in that Catholique Churche which had seemed to him to haue lacked faith Cornelius episcopus Bitōtinus and Christe But nowe the man is knowen in al Italie and is aliue to this daye who stil continueth in dayly preaching and in exhorting al men to flie from your heresies to the Catholike faith and to keepe them in the Churche so that his deedes do wel shewe what he meant by his wordes The whiche rule S. Augustine would haue kepte in the vnderstanding of what so euer Writers A lesson hovv to vnderstande mennes vvordes in matter of Religion Contra epist Parmen li. 3. cap. 4. and specially touching religion And who so euer doth not so vnderstand mennes wordes by their deedes vpon his blindnesse he cryeth out in this sorte Incredibilis est coecita hominum omnino nescio quemadmodum credi posset esse in hominibus tanta peruersitas nisi experimento verborum suorum factorúmque patesceret vsque adeo se clausos habere cordis oculos vt commemorent sanctae Scripturae testimonia nec intueantur in factis prophetarum quemadmodum intelligenda sint verba Prophetarum It is an incredible blindnesse of menne and verely I knowe not howe it might be beleeued that there is suche frowardnesse in menne onlesse by the proufe of their wordes and deedes it appeared openly that the eyes of their harte were so fast closed that they allege the testimonies of holy scripture and do not consider by the doinges of the Prophetes how the wordes of the Prophetes are to be vnderstanded And straight after where S. Augustine saith those wordes he sheweth by example what he meant Hieremie had written Hier. 2. what hath Chaffe to doo with the Wheate The Donatistes thereupon reasoned that the Catholikes were Chaffe and them selues Wheate but saith S. Augustine by waie of exposition there did Hieremie that said the Iewes were Chaffe forsake their Church and fellowship No verely How so euer then Hieremie the prophete meant we ought to vnderstand his wordes according to his deedes And seing as concerning his deedes he liued in one Temple and faith with them whom he called Chaffe we may be wel assured that by the name of Chaffe he meant not that the Iewes had not true Faith and Religion but only that they had not true Charitie and Obedience Euen so if M. Iewel would consider that the Bishop of Bitonto goeth not from Italie to Geneua nor to Germanie nor to England but both abideth stil in his Bisshoprike and hath so much preached against these present Heresies of Luther Zuinglius and Caluin that now three whole Volumes of his eloquent Italian Sermons are extant in print if he would haue considered this he might haue benne ashamed with such a great brauarie and so ofte to haue alleged a Catholike mannes woordes against Rome the mother Churche of al Catholikes S. Augustine calleth it an incredible blindnesse so to doo and suche as no man would beleeue except he saw it vsed But by whom Verely by Heretikes who hauing no truth for them doo stil make vaine bragges and shewes of woordes when the very deedes of them whose woordes they bring are against them Which thing I stand the longer vppon bicause M. Iewel hath vsed this practise aboue a thowsand times in his pretensed Defence M. Ievvel euery vvhere allegeth their vvordes for him vvhom by their deedes he vvel knoweth to be against him Aboue a thousand tymes I say he hathe alleged the woordes of Schoolemen Gloses Summistes and Canonistes for his purpose whereas he wel knoweth they beleeued al suche as he is to be detestable Heretiques and for suche condemned them Yet must they be brought in and that so often so seriouslie and with suche Preambles as though he woulde beare the worlde in hande they were cleare of his side Neither did Cornelius the Bisshoppe of Bitonto speake of the Bisshoppes of Rome specially as M. Iewel would beare the Readers in hande Bitōtinus in oratione habita in Concil Tridentino but generally of the Christians saying that they haue wandered like sheepe in hilles and feeldes and that the chiefe of them are turned from authoritie vnto Lordlynes from right vnto wronge and would God saith he they were not vtterly as it were with one consent bowed from Religion to superstition from faith to infidelitie from Christ to Antichrist Neither doth he say they are al gonne as M. Iewel englisheth the woordes Hovv M. Ievvel falsifieth his allegation The woorde al is not there Againe he saith not they are gonne by consent altogether but velut prorsus vnanimes as it were vtterly of one minde The worde velut as it were doth temper his woordes but M. Iewel hath leafte out velut and hath put in this worde al lest if the sentence of that Bishop should be thus tempered it should not seeme greuous inough His meaning was to complaine as euery good man dayly doth vppon the vices of menne who liue as if they had neither Faithe nor Religion And that woulde haue appeared most plaine if M. Iewel had not cutte of the later woordes of Cornelius vncourteously stopping him from telling out his whole tale For in the very same sentence it foloweth A Christo ad Antichristum quin à Deo ad Epicurum vel ad Pythagoram velut prorsus vnanimes declinassent Would God they had not as it were vtterly with one consent gonne a side from Christe to Antichriste yea rather from God to Epicure or to Pythagoras These last woordes whiche made al plaine were omitted by M. Iewel as his custome is and the authours tale is falsified and his woordes abused For any man woulde soone iudge that they goe not to Epicure or Pythagoras to the ende to mainteine the doctrine and opinions that those Philosophers helde Pardonne me good Reader if herein I seeme to long For at this tyme I doo but as it were geue thee a shewe what and howe muche might be said in euery other Article of the Booke if I thought it labour worthe to discusse them particularly For I assure thee in my conscience there is not any thing in this pretensed Defence whiche might not be wel and easily answered were not that it seemeth to me a thing both superfluous so to answere suche heapes of
am ioyned in communion to the Chaire of Peter vpon that Rocke I knowe the Churche is builte Iewel Pope Adrian the fourth vvas vvoont to saye vve succede not Peter in feeding but Romulus in killing Harding Were it true you would haue named your authour Now your saying semeth to procede out of your owne Forge But what if it were true that Pope Adrian said so by waye of complaint This proueth that as some of his predecessours were euil men so alwaies God gaue his grace to some other Popes to disallowe their faultes and yet to continewe their Faith Doctrine and Succession Iewel Pag. 132. And to leane Dame Ioan the vvoman Pope vvith many others mee of like vertue and holinesse as hauing no pleasure in this rehersal Harding There was no such woman Pope and yet God knoweth you take stil great pleasure in the rehersal of a vaine dreame as you doo of many other false tales dreamed first by Martinus Polonus Iewel For as much as M. Harding began this matter vvith Sarisburie to ende it vvith the same Ioannes Sarisburiensis saith In Polya cratico in Romana Ecclesia sedent Scribae Pharisaei In the Church of Rome by Succession sitte the Scribes and Pharisees Harding The matter that I began here to treate of was not of Sarisburie but of your SuccessioÌ„ in Sarisburie for which notwithstanding the huge stuffe you bring you shewe your selfe to haue nothing to saie Touching Ioannes Sarisburiensis if it were so that Scribes and Pharisees sate in the Churche of Rome yet you should be damned for departing from them 3. Reg. 12. euen as Ieroboam was for departing from the Chaire of Moyses You are bound to communicate in Doctrine with the chiefe Chaier what soeuer they be that sit in it For Christe bad vs kepe that Matt. 23. which they commaunde Now as the Scribes and Pharisees sitting in the Chaire of Moyses did exactly kepe his Succession and witnessed the continuance of that Temple whereunto al the Iewes were bound So the Popes of Rome sitting in S. Peters Chaire do exactly mainteine his Succession and witnesse that to be the true Rocke and Churche whereunto al we are bound to be obedient as sheepe to the chiefe Pastour But sith you are desirous to end this matter begonne as you saye of Sarisburie with Sarisburie whereby you meane the auctoritie of Ioannes Saresburiensis therewith I am right wel contente For your parte that is to say against the Churche of Rome whose faith we professe whatsoeuer be the manners of some great persons in that Churche you allege Iohn of Sarisburie saying that Scribes and Pharisees sitte in the Churche of Rome True it is these wordes be in Iohn of Sarisburie in deede As for the Addition by Succession it is your owne it is not his But you must vnderstand they be not his owne wordes as spoken by him selfe but reported by him as wordes of the common people For being required of Pope Adrian the fourth who was an Englishman in familiar talke whereto for his learning and wisdome he was admitted to declare freely what was commoÌ„ly said abroade of the Pope and of the Churche of Rome among other thinges bruted abroade by waye of complaint specially against the Briberie and coueteousnes of great personages of that Churche he rehersed those wordes out of the Gospel Matt. 23. At the ende of his tale thus he concluded Iohannes Sarisburiensis in Polycratico de curialium nugis lib. 6. cap. â—4 signifiing whose tale he tolde Haec inquam Pater loquitur populus quandoquidem vis vt illius tibi sententias proferam These thinges Father the people speaketh for asmuch as you wil haue me to vtter vnto you what they saie Thus M. Iewel by testimonie of your Ihon of Sarisburie you proue nothing against our Doctrine of Succession but onely put vs in mynd what the common people in those dayes said of the gouernours of the Church If you would with as good sinceritie haue alleged on the other side what good he in the same booke and Chapter reporteth of them as with malice you reherse the euil you should haue laid forth a very good tale for them For immediatly after the wordes before rehersed thus it foloweth there Et tu inquit quid sentis And what is your opinion quod the Pope Thereto answereth Iohn of Sarisburie Angustiae inquam sunt vndique Vereor enim ne mendacij vel adulationis cortraham notam si solus populo contradixero Sin autem reatum vereor Maiestatis ne tanquam qui os in coelum posuerim crucem videar meruisse I am driuen quod he to straightes on euery side For I feare me I shal be noted for a Lyer or a flatterer if I alone be in my tale contrarie to the people Elles if I should saie as they saie I feare the gilte of treason least I seme to haue deserued the pounishment of death being as it were one that haue set my mouth vp against heauen This Preface semeth to conteine the wordes of one that intendeth to vtter the truth plainly and discretely And although there in deede he touche the Popes and the Romaine Clergies faultes freely yet on the other side he confesseth him selfe moued in coÌ„science to speake muche also in the praise of many These be his wordes Vnum tamen audacter conscientia teste profiteor Ibidem quia nusquà m honestiores Clericos vidi quà m in Ecclesia Romana aut qui magis auaritiam detestentur Albeit some be faulty yet one thing my conscience bearing me witnesse I dare be bolde to saie that no where I haue sene Clerkes of more honestie then in the Churche of Rome or that doo more deteste coueteousnes Of such good and vertuous Clerkes there he reckeneth vp some by name At length speaking of the number of the good in general he saith Plurium tanta modestia tanta grauitas est vt Fabriciâ— non inueniantur inferiores quem agnita salutis via modis omnibus antecedunt The modestie and grauitie of the more parte of them is so great that they are founde nothing inferior to Fabricius the noble Romaine of famous memorie for his vertue whom in respecte of that they acknowlege the waie of Saluation which he knew not being an Infidel by al meanes they passe and excelle Then folow these wordes immediatly which are most to our purpose and most worthy of consideration Quia verò instas vrges praecipis cùm certum sit quòd Spiritui sancto mentiri non licet fateor quia quod praecipis faciendum est si non sitis omnes operibus imitandi Nam qui a doctrina vestra dissentit aut haereticus aut schismaticus est For asmuche as you are instant vpon me and wil haue no nay and commaunde me to saie what I thinke sith it is certaine that I maie not lye vnto the holy Ghoste I graunte that what you commaunde vs to doo we must doo although ye be not
euerlasting which God graunt vs al. Of many other questions I haue said somewhat But herein is most profite bicause in few it conteineth al the rest For where the Churche is there al the necessarie treasure of Gods wisedome Isai 59. there is the holy Ghoste there is the worde of truth and the incorporation with Christe the spouse and husband thereof Whosoeuer loueth his soule health If thou vvilt be â—uâ—d depart not out of the Churche let him vnderstand wel which is the true Church and keepe him selfe therein For it is ordeined of God as a mother and a nourse to conteine and keepe al menne safe within it who doo not wilfully depart out of it The continuance of it is by Succession Sheepe succede after Sheepe and Bishops who be the Sheepeheardes after Bishops those to be fedde these to seede If those can not faile at any time neither can these lacke or faile We shew both M. Iewel sheweth neither any SuccessioÌ„ of Shepe nor of Bishops Therfore he that resteth with M. Iewel is out of the Folde And he that wil be the saued Sheepe of Christe must abide in or if he be out returne to the Folde of Peter to whome alone as louing more then others it was said Ioan. 21. feede my lambes feede my sheepe Of Auricular or Sacramental Confession Iewel Pag. 133. VVe saie that priuate Confession to be made vnto the Minister is neither commaunded by Christe Chrysost â—d Hebr. homil 30. nor necessary to saluation and therefore Chrysostom saith I wil thee not betraye thy selfe openly not to accuse thy selfe before others But I counsel thee to obeyâ— the Prophete saying open thy waye vnto the Lorde Harding Confâ—ssioÌ„ necessary priuate or publique Iohan. 20. NEither doo we say precisely that Priuate Confession is necessarie but that either Priuate or Publike is necessarily to be made to a Priest bicause he onely hath power of Christe to forgeue and to reteinâ— sinnes And he can not iudge who are to be forgeuen or who are to be reteined excepte the sinners do particularly open their hart and thought where the founteine of sinnes is Matt. 15. accordingly as Christ said Euil thoughts come forth from the hart S. Chrysostom in this place speaketh not in deede of Sacramental Confession but of that which is daily to be made vnto God alone Of the coÌ„fessioÌ„ that S. Chrystom speaketh of Ad Heb. hom 31. He had said before Poenitentem non oportet peccatum suum obliuioni tradere peccatum Confessione minuitur nullum inuenitur delictorum tale remedium sicut eorum continuata memoria The penitent must not forgete his sinne The sinne is diminished by Confession No such remedie of sinnes is found as the continual remembrance of them Nec tantum nos peccatores esse dicamus sed etiam ipsa peccata specialiter singula computemus Neither let vs only saye we are sinners in general but let vs recken vp euery sinne in special Vpon which wordes immediatly it foloweth I saie not to thee that thou shalt bewray thy selfe openly but open thy way vnto our Lorde Now put the whole tale of S. Chrysostome together whereas he willed men to haue continual remembrance of their sinnes to confesse them and that in special and particularly and stil to do it a man might worthily haue said vnto him why syr shal I go euery daye to the Priest and neuer leaue confessing the selfe same sinne To this obiection he maketh answer saying Ibid thee not bewraie thy selfe openly nor to accuse thy selfe before others Reuele thy wayes to God Here then we haue Particular and ofte remembrance of sinnes that it is good to cal the selfe same sinnes oftetimes particularly to remeÌ„brance and to coÌ„fesse them ofte vnto God But that they neede not at al to be confessed to the priest that S. Chrysostome saith not For in other places he hath taught vs that the priest is in better case to purge sinnes now then the priest in the lawe was to shewe that the leprouse were purged His wordes are Corporis lepram haud purgare quidem Chrysost Lib. 3. de Sacerdotio Priestes haue povver to purge the Lepre of the soule sed purgatos probare Iudaeorum sacerdotibus solis licebat At vero nostris sacerdotibus non corporis lepram verùm animae sordes non dico purgatas probare sed purgare prorsus concessum est The priestes onely of the Iewes had power not to purge the Lepre of the body but to trie them that were purged But truly vnto our Priestes it is geuen vtterly to cleanse not the Lepre of the body but the filth of the soule Marke reader these wordes To cleanse and not to trie who are cleane If our Priestes do so farre passe the Priestes of the Lawe and yet no Leprous man might be admitted into the Temple and Communion of the Iewes vntil the only Priestes of Moyses law had declared him to be cleane much lesse can any mortal sinner who in his soule is leprous be ordinarily purged but onely by the Priestes of Christ who now as S. Chrysostom saith doo not only shew that men are purged but haue power throwghly to purge the lepre that is to saie the mortal sinne of the soule But how can they discretely purge that which is not shewed vnto them Math. 8. When Christ sent away the leprouse man bidding him to shewe him selfe vnto the prieste then he declared as in a figure of the law that in the time of the new testament a great sinner should not be purged before that he had shewed him selfe that is to saie had reueled the soares of his hart and conscience vnto the priest So haue we that it is good and necessarie to confesse al our sinnes vnto God and our Lepres or mortal sinnes also vnto the Priest Of these two truthes neither impugneth other That is a continual practise of Heretikes to reproue the one kind of Confession bicause they find somtimes the other alone coÌ„meÌ„ded or spokeÌ„ of A wise and a good maÌ„ wil coÌ„ferre and ioine al truthes together and not go about to destroie one truth by another As for Gratian and al your hotchepotte of gloses I wil leaue for a more conuenient place where perhappes if it shal be thought worth the labour they shal be answered al at ones Against your heretical Proposition I wil set S. Basils catholike iudgement It was demaunded of S. Basil Qui vult confiteri peccata sua Basil In Quaest CoÌ„peud 288. num omnibus confiteri debet quibuscunque quibus He that wil confesse his sinnes whether he ought to confesse them to al men and to what soeuer personnes or els to whom Hereunto he maketh this answer Necessarium est confiteri peccata ijs quibus administratio mysterioruÌ„ Dei concredita est Sic enim qui olim poenitentiaÌ„ egerunt coram sanctis fecisse comperiuntur ScriptuÌ„ est enim in EuaÌ„gelio quideÌ„ quòd
make vs one Pope who is neither Priestes nor laie maÌ„nes sonne nor any maÌ„nes sonne at al. What a maruelous Prophet then was M. Iewels Damasus that could thus prophecie of so many Popes so long to come after his death and tel who should be their fathers so many yeres before their great GraÌ„dfathers were borne If for some excuse you say that this much you found in Gratian Distinct 56. it caÌ„ not helpe you The printed Gratian hath neither this forme of wordes nor this order of names nor so many Popes names by three For he hameth not Iohn 10. nor Iohn 15. nor Adrian 2. So that you must take it vpon you your selfe and beare the shame of it And what if the book of Gratian had it as you haue alleged Doo you not know that such thinges in Gratian be of no authoritie sometimes which be rehersed vnder this worde Palea Palea Palea good Reader is asmuche to say as Chaffe and where so euer this word Palea Chaffe is put in Gratian by the same it is signified as some doo iudge that the saying immediatly folowing is with litle iudgement infarced and that it is litle worth as Chaffe is litle worth in coÌ„parison of cleane wheate Such Chaffe and vaine fables M. Iewel is dryuen to take holde of to mainteine his brothers filthinesse for lacke of better stuffe And were it true that these Popes or some of them whose names be founde here in Gratians Chaffe were Priestes sonnes yet had he benne a true dealer in this cause he should not so vniustly haue conceeled what the Glose saith in the same place specially seing that he is so wel acquainted with the Glose and furnisheth his great booke specially and aboue al other Doctours with the stuffe of the Glose Thus there we finde Distinct 56. in Glossa Omnia ista exempla intellige de ijs qui in Laicali statu vel minoribus ordinibus orationibus parentum suscepti sunt quando suis parentibus licebat vti vxoribus suis Vnderstande thou al these examples of them that were receiued at Goddes hande by the prayers of their fathers being in the state of laie menne or in the lesser Orders when their fathers might lawfully vse their wiues Thus for any thing you haue brought hitherto is your Great Poste of Priestes Marriages thwited to a pudding pricke As for that whiche after al this you pretende to allege out of AEneas Syluius AEneas Syluius whom you cal Pope Pius whereas at the time when he wrote De gestis Concilij Basiliensis he was neither Pope nor Pius and out of Polydorus Vergilius Polydorus Vergil the late Prebendarie of Poules in London whom in the Chronicles you reporte falsly and laste of al out of fabling Fabian Fabian the late Merchant of London a man of smal learning and of as litle authoritie in these pointes though a special fauourer of your side as it is tolde and therefore the readier to reporte vntruth I am sure menne of meane knowledge wil litle esteme and I accompt it not worth the answering Make the best you can of it thereby perhaps or by some part of it ye may proue that of Married menne some were made Bishops which as I haue oftentimes tolde you we denie not but that Bishoppes or Priestes were euer in any wel ordered Churche permitted to marrie you shal neuer be hable to proue Now that you haue laid your two Principles as you cal them let vs see how substancially you defende your foure pointes aboue mencioned And first that it is lawful to marry after the Vowe of Chastitie and after holy Orders taken shewe vs by what learning or authoritie ye proue it Iewel First of al his obiection of Vovves nothing toucheth the Clergie of England For it is knovven and confessed that the Priestes of England vvere neuer Vâ—taries Yet for further ansvver vve graunte it is reason and conuenient that vvho so hath made a Vovve vnto God should keepe his promise Cyril in Leuitic Lib. 3. Cyrillus saith Si castitatem promiserit seruarâ— non poterit pronunciet peccatum suum If he haue promised 〈…〉 vvovved Chastitie and can not keepe it let him pronounce and confesse his Sinne. Harding How long wil you go about the bush as they say when come you to the purpose These bye matters not touched in my ConfutatioÌ„ haue made your booke great but the same geue euidence that you put more truste in multitude of wordes then in substance of matter If ye had the cleare truthe on your side what needed so many wordes One plaine sentence might haue better serued you That you wander not abroad here once againe I cal you home and require you to leaue your delaies and answer to the very point or to confesse your errour Remember my wordes of the Confutation be these It is not lawful for them to marrie Confutat fol. 73. b. which either haue by deliberate vowe dedicated al manner their chastitie vnto God or haue receiued holy Order Ouer against these my wordes you haue placed in the margent of your booke this note with your starre Defence pag. 163. Vntruthes two together as better appeareth by the Answeare By which you charge my saying with two Vntruthes Of such notes your booke hath great stoare But God be thanked the world seeth you are ryfer of vpbraidinges and sclaunders then of substantial proufes Nowe by your note you haue bounde your selfe to shewe vs that it is lawful to marrie after the Vowe of Chastitie likewise also after the holy Orders taken Before you came to proue either of these two pointes you tel vs that the Priestes of England were neuer Votaries that is to say that they neuer made Vow of single life and chastitie whereby to binde them selues not to marrie Neuer is a long daie M. Iewel Wel be it as it is If they be not Votaries they may marrie say you But answer directly to the point I pray you M. Ievvel ful coldly maketh that but reasonable and coÌ„uenieÌ„t that is necessary May they marrie who haue vowed chastitie Say yea or nay VVee graunte say you it is reason and conuenient that who so hath made a Vowe vnto God should keepe his promise This is somewhat though it be coldely spoken But yet you must come nearer vnto the point You speake generally and faintly We speake not of a Vowe or promise in general If a man make a promise to an other man it is reason and conuenient that he keepe it But how saie you to the vow of chastitie deliberatly made of man or woman to God Is it in any wise necessary to perfourme it or no If it be necessary why speake ye so coldly it is reason and conuenient What meane you by your reason and conuenience Is it any more but that if a Moncke or a Frier feele him selfe moued with luste he shal by and by take a woman vnder pretense of Wedlocke and so
with any suche care how said the Apostle before vnius vxoris virum that a Bishop should be the husband of one wife Some vnderstand such a one to be signified by these wordes that shal be made a Bishop after his wiues death Albeit he that hath a wife may be as one not hauing And this much he graunted them very wel in consideration of the time 1. Cor. 7. and nature of the thing as the case then stoode And a man may take that thing honestly and lawfully if he wil. For as richesse doo hardly bring a man into the kingdom of Heauen yet often times many riche men haue there entred in so also doth marriage Thus farre goeth the greke in S. Chrysostom and no further touching this matter For immediatly follow not the wordes that M. Iewel buildeth his proufe vpon but other wordes coÌ„cerning an other thing as euery learned man may see in the â—…nted Greeke booke in the 20. leafe the seconde pag. tâ—â— 20. line You might haue sene this in the Greeke M. Iewel or your Greeke Frende for you aswel as you saw that other place of S. Chrysostome by me truly alleged and traÌ„slated where he expoundeth these wordes of S. Paul Tit. 1. ho. 2 The husbande of one wife Which place you wring and wrâ—st very violently to serue your purpose and yet it wil not be M. Ievv in his defence pa. 175. vseth false traÌ„slation and the learned may easily perceiue your false iuggling in it There you wil nedes haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the wife that is gonne from her husband by diuorce and therefore you turne it Vxori quae decessit à se whereas you should haue followed the allowed translation that is in vse which hath Defunctae vxori the wife deceassed or departed this life So I haue turned the place in my Confutation according to the Greeke and as the common Latine translation hath Consider therefore how impudently you reproue me without cause First in the margent of your booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 164. ouer against this testimonie of S. Chrysostom truly translated by me out of the Greeke worde for worde For whereas be â—â—epeth no beneuolâ—nce towarde his wife deceased how can he be a good gouernour You haue set this odious note of reproufe directing it by your sterre vnto the worde deceassed * Vntruthe For M. Harding fowly mistaketh S. Chrysostomes meaning And there again immediatly * Vntruth standing in false exposition Not being content with this in your teâ—te page 174. lin 3. you say further Those wordes M. Harding in his translation hath purposely falsified I haue not purposely falsified them M. Iewel for they be not myâ—â— but they be the wordâ—â— of the common trâ—â—slation and the same iâ— according to the Greeke For thâ— verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to departe away by diuorce as you haue violently turned it but simply to departe or goe awaye and sometimes as in this very place to departe out of this life You might haue learned so much of the common Greeke Lexicon VVhat secoÌ„d marriage not forbiddeÌ„ by the lavves Now that S. Chrysostome is so to be vnderstanded S. Chrysostome him selfe clearely sheweth in wordes of the same sentence there For whereas he speaketh of that second marriage which he confesseth not to be forbidden by the lawes what other second marriage meaneth he but that when as a man marrieth againe after the deceasse of his first wife For I trow you wil not say that the lawes after Christes comming among Christian men permitted a man to marrie againe his wife being aliue and so to haue two wiues at once specially in the case which your translation importeth that is when the wife is not put away for Aduoutrie of her parte but departeth from the husband which she may not do but for aduoutrie of his parte It is not likely S. Paule would debarre a man from comming vnto the dignitie of a Bishop that had two wiues at once For such a one excepte he repented and had put awaye from him one of them was not admitted to be made a Christian man What trow ye that he required not a farrâ— moâ—â— pâ—rfection in him that was to be made a Bishop Thus you see good reason why Ambrosâ—â—s-Câ—â—ildâ—leâ—sis that learned man traÌ„slated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is S. Chrysostoms word and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you haue noted in your bookes margent by this worde Defunctae and why I turned it the wife disceassed You may now of your courtesie take backe againe your bitter reproches of fowle mistaking of false exposition of purposed falsifying to your selfe For these special qualities be proued to be yours they be not myne For two other testimonies in proufe of Priestes Marriage M. Iewel craueth helpe at Erasmus and Cornelius Agrippa Thus he saith Iewel Erasmus saith The Priestes of the Greeke Church this daie not vvithstanding their Orders marrie vviues The like vvriteth Cornelius Agrippa against the Iouanians Harding Erasmus and Cornelius Agrippa Erasmus and Cornel Agrippa be menne of smal credite God wote in this cause which in their time they fâ—uoâ—red as much as you do now It is coÌ„monly reported you know for a vaine shifte of a theefe to say Aske my fellow whether I be a theefe or no. Herein we are moued with the authoritie of these two smatterers of your Gospel in their daies but newly brocâ—ed no more then if we heard Frier Luther Monke Hâ—pâ—r Peter Martyr the regulare Chanon of S. Augustines order and suche other married Apostates to speake a good worde in fauour of their vnlawful yokinges How be it the truth is both Erasmus and Cornelius Agrippa belye the Greeke Churche herein as the Doctours of the Sorboâ—e in Paris haue in their Censures againste Erasmus truely declared For by the lawe it was neuer nor yet is to this day lawful in the Greeke Churche for Priestes to marrie wiues after that they haue taken the holy Order of Priesthoodâ— Ieâ—â—l Likevvise Cardinal Caietâ—nâ— saith Nec ratione nec authoritatâ— probari potest Caietan in Quod libet quod absolute loquendo Sacerdos peccet coÌ„traheÌ„do matrimonius â–ª It can not be proued neither by reason nor by aâ—thâ—ritie speaking absolutely that a Priest offendeth God 〈◊〉 marrying a vvife Harding Cardinal Caietane hath his errours for which he hath ben reproued and confuted We are not bound to mainteine what so euer he saith How be it this saying of his seemeth to haue no great errour VVhere of is it that the Marriage of Priestes in the vvest Church is vnlavvful Statute of the Churche and Vovvannexed so it be vnderstanded as he meant There be two thinges that make the marriage of Priestes in the most Church vnlawful the Sâ—… of the Church and the Vow annexed The Statute and coÌ„stitution of the Church bindeth clerkes receiuing holy Orders neuer to marrie As touching
the Vow like as the Order and hâ—bâ—â—e of Monkes by which â—aâ—e al religious be vnderstanded hath Chastitie â—â—nexed by 〈…〉 that institutâ—d the habite and the â—â—le for monkes to 〈…〉 in and therfore he that receiueth it is said therewith to make a Vow coÌ„sequently â—â—â—en so holy Order among the Latines or thereof the West Church by the Churches coÌ„stitution hath 〈◊〉 anneâ—â—d inseperably and therfore who so euer tâ—kâ—th it willingly bindeth him selfe therunto in fact and deede though no word of the boâ—d be spoken So â—hâ—t this bâ—nde procedeth both of the statute of the Câ—â—â—â—â—â—nd of the Vow VVhat meaneth Caietane by this vvorde Absolutely And for this considâ—ration the 〈…〉 Priestâ—â— is vnlawful Buâ— speaking â—bsoâ—â—tâ—ly saiâ—h 〈…〉 that is to say if there were no such stature of the 〈◊〉 nor Vow at â—et in this case â—f â— Prieâ—st â—â—rried for any thing that is in reason 〈…〉 in th◠〈◊〉 of 〈◊〉 presse Scriptures to the contâ—… he â—ould not sinne Wherby he signifieth that the case â—…tanding as it doth Priestes marriage is vnlawful Now remaineth M. Iewels last proufe of this matter Iewel 〈◊〉 likewise Anselmus saith in a Dialogue betvvene the Maister â—…d the Scholare touching these matters Anselmus in Dialog Inquisitione prima Desideramuâ— certificari tua solâ—tione super vulgari in toto orbe quaestione quae ab omnibus penè quotidie ventilatur adhuc lis indiscussa celatur Scilicet an liceat presbyteris post acceptum ordinem vxores ducere VVe are dâ—sirous by your ansvver to be certified about this common question that is novv tossed through the vvorlde and as yet lieth vndiscussed I meane vvhether a Priest being vvil his Orders may marrie a vvife Hereby a appeareth that in the time of Aâ—selmus vvhich vvas aboue a thousand yeres after Christe this matter laye in question and vvas not yet discussed Harding Anselmus wrote three Dialogues Anselmus vvrongfully made a spokesman for the Apostates marriage in which he maketh the Maister and the Scholare to talke together The first is De Veritate the second De Libero Arbitrio the third De Casu Diaboli An other Dialogue he wrote also of an other matter in which he appointeth for talkers together Anselmus and Beso Moe Dialogues he neuer wrote for ought that can appeare by the workes that be extant in printe vnder his name And in these neither in any of these there is no such Dialogue betwene the Maister and the Scholare touching these matters as you say And whereas you haue in the Maigent of your booke Inquisitione prima I maie inquire for suche an Inquisition a longe time before I finde it for there is no suche thing at al among his Dialogues Whether Frier Bale Illyricus or some other suche gatherer of Rifferaffe haue deceiued you or of your selfe you were disposed in this place to 〈…〉 youâ— owne inuention I wâ—◠〈…〉 cal it plâ—â—â—e lying I knowe â—ot certainly amongest 〈…〉 printed workes there is no sâ—ch Dialogue to be founde But if there were any such what should that releiue your sory causes If the Maister had in good soâ—â—h so tolde the Scholarâ— it had â—en some what Now thâ—t 〈…〉 Scholare saith it is a common question and much tossâ—d betwen menne and as yet lyeth vndiscussed what other thing doth the Author by these wordes but prouoke the Readers attention that the Answer be the more diligeÌ„tly weighed and considered of You knowe M. Iewel the writers of suche Dialogues may make the demaunder to talke what they liste Neither is any thing to be auouched for true or false the sooner bicause the demauÌ„der so reporteth By this you may see that the author had a desire to discusse this matter by the Scholars mouing of the question you can not argue that at that time this point was so muche in question And whereas by the aâ—thors fictioÌ„ the Scholare saith it was then a common question and laie vndiscussed by that a maâ— may ghessâ— that in Anselmus time suche as whom it becâ—me to be Scholars and not Maisters were busy in common table talke aboute suche questions as the like personnes now a daies occupie their heades and wheat their tongues aboute the like and other questions of greater weight wh◠〈◊〉 them selues in their bolde and stoâ—â—â—â—ssâ—â—erations more like maisters theâ—… Scholars And againe whereas the Scholare in the pretensed Dialogue said that question laie as yet vndiscussed it is to be referred to those daies and to the compâ—ssâ— of that time sineâ—â—hiche that matter in that age beganne to 〈…〉 in question Thereof you may not conclude that it was neuer before discussed in Christes Church for the spâ—ce of a thousand yeres as you thereof would seme to gâ—ther For among learned men and the gouernours of Christes Churche it was euer from the Apostles time certaine and without al controuersie that Priestes being in holy Orders might not marrie And this is al that M. Iewel was hable to bring for proufe that Priestes and who so euer haue Vowed Chastitie may marrie Let vs see further how wel he defendeth his Apologie against my Confutation touching this matter The Apologie cap. 8. Diuision 2. And as Sozomenus saith of Spiridion and as Nazianzene saith of his 〈…〉 Father vve saie that a good and diligent Bishop doth serue in the ministerie neuer the vvorse for that he is married but rather the better and vvith more hablenes to doo good The Confutation fol. 76. a. Were it not that the weight of these matters required an vpright and plaine dealing for ciuilities sake I could be content sometimes to spare you and where ye make manifest lyes to vse a softer word and terme them fittens Lying much vsed of this defender But now if I tel you that you vse your accustomed figure pseudologia which is lying in plaine english I trust you wil beare with my plainenes amend your owne fault and coÌ„sider the power of truth that causeth me to be so bold with you This I am sure of that neither Sozomenus nor Gregorie Nazianzene Sozomenas Gregorie Nazianzene nor Eusebius lib. 10. cap. 5. as you haue caused your bookes both Latine and English to be noted in the margent where ye mistake Eusebius for Rufâ—â—uâ—â—oâ— Nâ—â—iaâ—◠〈◊〉 â—â—ther iâ— Mâ—…nodia Eusebius belyed by the aucthour of the Apologie as you note also in thâ— margent nâ—r in the fuâ—… oration that he made of his fathâ—â— hath any such saying as ye report of them For how could they say that a bisâ—â—â— serueth in his ministerie neuer the worse but rather the better and with more ablenes to do good for that he is maried the Scripture being so plaine to the contraryâ—… What wene ye they were either so ignorant or so forgetful or so much inclined to promote your carnal doctrine of priestes mariages as to say so not withstanding that S. Paule writeth to the Corinthians A bishop is not able to do his ministerie the
processe declared by S. Gregorie Nazianzene in the Oration which he made at the burial of his Father Whereby it is made cleare to al menne how his Father was holpen by his wife not as being a Bishop as M. Iewel doth vntruly say but as yet being an Infidel That her sonne reporteth of her that she was vnto his Father a helper a guide a leader Faithful vviues haue ben cause of their husbandes conuersion to the faith Monica S. Augustines Mother laboured to coÌ„uert Patricius her husband Confessionum li. 9. cap. 9. a Captaine an instructour a teacher a maistresse in religion and godlinesse al this is to be vnderstanded of the time in which he remained an vnbeleuer not of the time in which he was Bishop of Nazianzum Herein she did the parte that many other godly and faithful wiues haue donne who haue vsed the like diligence and care to bring their husbandes being Infidels vnto the faith of Christe That holy woman Monica S. Augustines mother did the like with her husband Patricius of whom he writeth thus in his booke of Confessions speaking vnto God as there his manner is Tradita vira seruiuit veluti Domino sategit cum lucrari tibi c. When she was married out vnto her husband she serued him as if he had ben her Maister and tooke care how she might winne him vnto thee ô Lorde Againe he said there afterwarde Virâ—m sâ—â—m iam in extrema vita temporall eiuâ— lucrata est tibi She wanne her husband vnto thee ô Lorde now in the ende of his temporal life In consideration that God oftentimes worketh such grace by the wife to the winning of the husband vnto God S. Paule requireth that a Christian woman put not awaie her husband from her being an infidel if he coÌ„sent to dwel with her For how knowest thou o woman saith he whether thou shalt saue thy husband or no 1. Cor. 7. Either you haue read these thinges M. Iewel in the place from whence you tooke the wordes which here you allege or you trusted the gatherer of your Notes If you trusted your gatherer you should haue tried the testimonie wel before you had spoken so peremptorily If you haue readde and seene al this in that you haue conceeled the truth and spoken so much to the contrary you shew your selfe to be one that is litle to be trusted Certainely al menne may nowe see howe iust cause I haue not to take these fittons and corruptions againe vnto me but to leaue them with you and to charge you with them as I did before in my Confutation of your Apologie After this M. Iewel bringeth in a great meany of Doctours sayinges with whiche they commende Marriage and seeme to blame them that despised and condemned Marriage and were of the opinion that a man could not be saued if he were married Whereunto I thinke al answere needeles for asmuch as we are not they that condemne Marriage as it hath now ben oftentimes said we esteme it as honorable and where marriage is lawful and lawfully vsed we accoÌ„pt that bed vnspotted and cleane as S. Paule calleth it Mary we say Heb. 13. that who soeuer haue bound them selues to liue in continencie by soleÌ„ne Vow as Priestes and Religious persons for them it is not lawful to marrie and their Marriage is vnlawful or rather none at al. Against whiche doctrine M. Iewel hath nothing to say nor to allege and yet touching Marriage he hath filled a great deale of paper with the doctours sayinges So ready he is to bring muche and so litle hable to bring ought that maketh clearely for him What thinges certaine Fathers haue writen against impure heretikes dispraising marriage in al men VVith vvhat stuffe M. Ievv furnisheth out this pointe at large Defence Pag. 187. 188. 189. the same he allegeth now as if they were spoken against the Catholikes condemning the Marriage of these Apostates He bringeth in a long saying of Origen spoken of the Marcionistes and Cerdonistes and such others He allegeth Epiphanius against the filthy Origenians Chrysostome against wicked wemen that keping the name of Maides liued worse then hartlots in the Stewes Briefely so many mo as he founde old and late writers of al sortes speaking bitterly against the impune life of il menne and wemen Whereunto I answere briefly As al the married Apostates approche neare vnto the filthinesse of Deuils so some of the Catholique Clergie and religious personnes be farre from the purenesse of Angelles God geue vs al grace to amende that is amisse and you M. Iewel a better harte and more charitie towardes his Church With which grace being endewed you wil take lesse pleasure in reporting il of her Ministers I neede not here after this sorte to trauaile any farther in this matter against Maister Iewel What soeuer is beside that whiche I haue here answered in the whole booke of his pretensed Defence touching thâ—… point it is either not worth the answering as altogether impertinent or sufficiently refelled in my former Confutation Compare the one with the other Christian Reader and if thou be hable to iudge of these thinges assure thy selfe my sayd Confutation maie satisfie thee for ought that M. Iewel bringeth Now bicause it were infinite to stand vppon euery pointe and to discusse so many tedious and impertinent allegations I thinke it more conuenient to vse an other waie and by laying together certaine his Vntruthes to make shorter worke M. Iewels Vntruthes and flatte Lies concerning the Marriage of Priestes and Votaries He steineth the authoritie of S. Hierome S. Chrysostome Pag. 165. S. Gregorie Nazianzen and diuers other learned and ancient Fathers as disgracing lawful Matrimonie and the Marriage of Widowes and Widowers He saith S. Hierome in Catalogo witnessed that Tertullian was a married Priest Pag. 166. The place wil shew this vntruth Albeit I denie not but that he was married before he was Priest and so were diuers others as Spiridion S. Gregorie Nazianzenes Father Gregorius Nyssenus and certaine others He saith S. Hilarie Bishoppe of Poitiers was married and that he prooueth by an Apocryphal epistle to one Abra his daughter These toies are vaine and more fabulous then Esops fables So he maketh Prosper the bishop of Rhegium a married man vpon a felender coniecture how soeuer it be it can not be prooued that he was married after that he was Bishop that is ynough for vs. He saith that Polycrates had seuen of his Fathers Bishops before him The meaning of the testimonie alleged for that purpose is that seuen of his howse and kinred had benne Bishoppes in his Churche before him For so signifieth the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is before noted That which he allegeth vnder the name of Pope Damasus is intitled in the Decrees Palea as muche to say Chaffe by which name in the Decrees of Gratian that is signified which is by some other maÌ„
of God Traditions c. The second Chapter Ievvel Pag. 193. In prooem in prouer Salomon Touching the booke of the Machabees vve saie nothing but that vve finde in S. Hierome S. Augustine and they holy fathers S. Hierom saith the Church receiueth them not emong the Canonical allovved scriptures Harding The bookes of the Machabees canonical emonge the faithful S. Hierome speaketh of such Canonical Scriptures of the olde Testament as the very Iewes allowed for Canonical Such in deede the bookes of the Machabees are not But why haue you not alleged S. Augustines wordes as wel as S. Hieromes Certainely bicause they condemne you For if yee said al that of the bookes of the Machabees which S. Augustine saith you would allowe them for Canonical Scriptures amonge faithful Christians August de De Ciuitat Dei lib. 18. ca. â—6 He saith Machabaeorum libros non Iudaei sed Ecclesia pro Canonicis habet As for the bookes of the Machabees not the Iewes but the Church accoÌ„pteth them for Canonical Hereunto I maiâ— adde but M. Iewel and his Companions accompte not the bookes of the Machabees for Canonical 〈◊〉 theâ—â—in they are of the Iewes Synagog and not of the Church of Christ Now see good Reader â–ª 〈…〉 be made when he said as thou findest noted in the mâ—rgeâ— of his booke Pag. 191. that he would denie no more then S. Austine S. Hierom and other Fathers haue â—enied If you say ye deny not the bookes of the Machabees â–ª 〈◊〉 â—eproue you praying for the dead which is so sufficiâ—â—â—y proued by those bookes Soothly if you allow the one you must allow the other Ievvel Pag. 193. S. Iames epistle Eusebius saith S. Iames Epistle vvas vvritten by some other and not by S. Iames VVe must vnderstand saith Eusebius that it is a bastard epistle Harding You haue abused Eusebius For he leaueth not there but goeth forward shewing what he ment by his word li. 2. c. 23. li. 2. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche you turne is a bastard But Ruffinus more ciuilly translated it à noÌ„nullis non recipitur The epistle is not receiued of some men And Eusebius him selfe addeth Nos tameÌ„ scinius etiaÌ„ istas cuÌ„ caeteris publicè aplerisque fuisse Ecclesiis receptas Yet we know that S. Iames and S. Iudes Epistles with the rest haue ben publikely receiued of most Churches wherby we learne that Eusebius meaÌ„t by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asmuch to say as it is accompted of some men not to be S. Iames owne Touching his owne iudgement he sheweth him selfe to be of the opinion that it is S. Iames epistle Of some he coÌ„fesseth by those wordes that it was doubted of Therfore you haue reported Eusebius vntruly making him to pronounce negatiuely of the epistle which directly he hath not don Iewel S. Hierome saith It is said that the Epistle of S. Iames vvas set forth by some other man vnder his name Hiero. iâ— catalogâ— Harding I graunte But S. Hierom had said before those wordes which you allege Vnam tantum scripsit Epistolam quae de septem Catholicis est He wrote onely one epistle which is one of the seuen Canonical Epistles Hiero. iâ— catalogâ— Ecclesi script Againe after the wordes by you alleged it followeth that the said epistle in processe of time hath obteined authoritie Ievvel 194. VVe Lutherans and Zuinglians agree throughly together in the vvhole substance of the Religion of Christe Harding I perceiue the Sacrament of Christes body and bloud is no substantial point with you and yet he that receiueth it vnworthily 1. Cor. 11. receiueth his damnation And he can not receiue it worthily who beleeueth amisse of it But either the Lutherans or the Zuinglians or bothe beleeue amisse thereof bicause in that behalfe they â—eache cleane contrary doctrine Therefore either both as the truth is or one of those two sectes as them selues must confesse receiueth alwaies vnworthily and consequently they must confesse that one of the two sectes is vtterly damned without any hope of saluation And certainely the Zuinglians as also the Caluinistes are the worse bicause they beleeue Goddes word lesse in some degree then Luther taught and go further from the literal sense of his Gospel 1. Timo. 3. and from the beleefe of the Church which is the piller of truthe Iewel 194. The Church is not God nor is able of her selfe to make or alter any article of the faith Harding Esai 59. Ioan. 14. But she is the spouse of God and to her he hath promised both his wordes and his spirite to remaine with her for euer And therefore she is the chiefe witnes of al the articles of the faith Wherefore seing you hearâ— not her witnesse you ought to be vnto vs as an Heathen Matt. 18. and a Publican Iewel Isai 8. Esaie saith to the lavv rather and to the testimonie If they ansvver not according to this vvorde they shal haue no Morning light Harding Iere. 31. Hebre. 8. This lawe is written also in our hartes as Ieremie and S. Paul doo witnesse And the successours of the Apostles geue also a testimonie of Christe no lesse Ioan. 15. then Christe said the Apostles should doo Therefore the lawe and testimonie whereunto Esaie calleth is as wel that which is written in faithful mennes hartes and which is witnessed in the Church as that which is written in the olde and new Testament Iewel Pag. 194. M. Harding saith further If quietnesse of Conscience comme of the vvorde of God onely then had Abel no more quietnesse of conscience then vvicked restlesse Cain c. VVho vvould thinke that M. Harding bearing suche a countenance of Diuinitie vvould thus goe about to deceiue him false vvith a pointe of Sophistrie Harding Who would thinke that M. Iewel being pressed with a point whereunto he is not hable to make answere would not thus go about to deceiue his vnlearned Reader with a point of Sophistrie I praie thee reader take the paines to peruse what the Apologie saith what I haue said in my CoÌ„futation and what M. Iewel bringeth in the Defence touching this matter I desire no more but that thou read it and then iudge as thou seest cause It is an easy matter for M. Iewel when he hath made me to speake what he listeth to frame an answere accordingly But I must alwaies warne the reader not to beleue M. Iewel when so euer he reporteth either my wordes or any other mannes M. Ievv shifteth him selfe from Scripture to Goddes vvorde but to repaire to the Original Fot seldom is he founde cleere of the crime of falsifying And here he entwiteth me of Sophistrie wheras in deede he vseth the grossest sleight of Sophistrie him selfe He conueigheth him selfe from the Canonical Scriptures to Goddes worde Now I spake of the Scriptures and he answereth of Goddes worde Defence pag 191. Whereas it is said in the Apologie that
of late by the learned Iesuites of Dilinga in Germanie intituled Augstuiniana Cōfessiō where in manner no worde is founde besides that whiche is in S. Augustins owne workes And there al seuen Sacramentes are proued at large out of S. Augustin alone and that maie suffice in this behalfe For if ye refuse S. Augustines authoritie I know not whose authoritie ye wil allowe Of the power of Baptisme in infantes and of Concupiscence The 4. Chapter Harding What M. Iewel would saye in this matter Incertaintie of M. Iewels doctrine Pag. 215. Pag. 216. Pag. 215. I can not certainly tel he is so inconstant and like a man that is halfe ashamed of his doctrine For one while he saith the Sacrament dependeth of no man At another time The iust man shal liue not by the faith of his parentes but by his owne faith And yet he saith S. Augustine Iustinus Martyr S. Cyprian S. Hierom and others write plainely that the faith of the Parentes doth helpe But how truly that is written he wil not saye Againe he saith that Infantes are not void of faith Pag. 216. A litle after he writeth God is able to worke saluation both with the Sacraments and without them And then he mingleth the Signe with the Thing and the Thing with the Signe Last of al he saith In deede Pag. 217. and in precise manner of speache Saluation must be sought in Christe alone and not in any outward signes In effecte he sticketh and maketh muche a doo and faine he woulde if he durst bring forth this proposition plainely condemned of the Churche in olde tyme That infantes maie be saued without Baptisme But it is the heresie of Pelagius and the same is against the word of God saying Ioban 3. Except a man be borne againe of water and of the holy Ghost he can not enter into the kingdom of heauen For whereas saith with the vow and desire of baptisme in a time of necessitie doth serue him that hath discretiō to beleue Augustinus Epist 23. seing the said faith is not in the child excepte baptisme which is the Sacrament of faith be receiued of him it doth folow that Children dying without Baptisme are condemned This much maye suffice for that point Iewel Concupiscence remaining in the faithful after baptisme is sinne forcing S. Paul to crie out Rom. 7. I see an other law in my members fighting against the law of my mind and leading me prisoner to the law of sinne And againe O wretched man that I am who shal deliuer me from this body of death Harding 1. Pet. 3. It is to be vnderstanded that whereas Baptisme saueth vs as S. Peter saith al sinne is washed away therein And we are made a new creature according to that S. Paul saith In Christ Iesus Gal. 6. Chrysost Ibidem ad Galatas neither Circumcision is ought worth nor vncircuncision but the new creature meaning by a new creature as S. Chrysostom and other holy Fathers expound it that our nature which was waxen old in sinne Repētè baptismi lauacro renouata est non aliter quà m si denu◠esset condita is renued in the washing of baptisme none otherwise then if it had ben made a newe So that no sinne at al can be in vs now baptized if wee haue worthily receiued Baptisme Whiche notwithstanding there is euidently perceiued in our fleashe a certaine resistance and rebellion against Reason in suche wise that as our minde and soule being indued with grace desireth to do al goodnes so do our senses and sensual appetites intise and prouoke vs to muche naughtinesse Now bicause the sensual appetite deliteth vs and so ouercommeth vs commonly more or lesse therefore it is called the law of the fleash or the law which the fleash would gladly follow and obey which law or concupiscence leadeth vs prisoners to sinne so much as lieth in it and so ofte as we obey it Whether concupiscence be sinne though we consent not vnto it But the point of the question is whether it be truly and in deed a sinne in vs although we consent not vnto it We saie it is not properly sinne M. Iewel defendeth the contrarie but S. Paules wordes proue not the concupiscence which remaineth to be a sinne except we obey it Otherwise if of it selfe it were sinne we had not benne made a newe creature in Baptisme For the creature wherein sinne is remaineth stil an old creature But albeit al sinnes be taken awaye in Baptisme yet God suffereth the concupiscence to remaine in our fleash partly that we maie by the Rebellion thereof perceiue from what an enimie our soule is deliuered and so geue thankes to God as the Apostle doth in this place Rom. 7. which M. Iewel alleaged partly that we may be exercised with tentation to th ende we may be crowned for our victorie I therefore saith S. Paule in minde or soule obey the lawe of God but in fleash I obey the law of sinne And who knoweth not it is the consent of the mind and not the desire of the fleash which maketh a man to be a sinner Concupiscence is in my fleash onely and not in my minde except I consent vnto it and so take it into my minde and then in truth it is a sinne And this is the very discourse of S. Paule For when he had said in mind or in the highest part of my soule I obey the lawe of God he concludeth thereupon Rom. 8. Nihil ergo damnationis est his qui sunt in Christo Iesu qui non secundùm carnem ambulant Therefore no part of damnation is to them who are in Christ Iesus who walke not according to the flesh For if a man walke according to the flesh then in deede his Concupiscence which before was no sinne is becom a sinne Thus albeit our flesh be the flesh of death that is to say Ibidem mortal as S. Chrysostom expoundeth it and therefore S. Paul would faine be deliuered from it as fearing lest he should at any time yeeld vnto it yet if he do not yeelde vnto it Rom. 8. there is no sinne in him For the law of the spirit of life which is the grace that iustifieth vs in baptisme deliuereth him from the law of sinne and of death euerlasting Ievvel 217. Lib. 10. epist 84. S. Ambrose saith There is not found in any man such concord betvven the flesh and the spirit but that the lavv of concupiscence vvhich is planted in the members fighteth against the lavv of the mind And for that cause the vvordes of S. Iohn the Apostle are taken 1. Ioan. 1. as spoken in in the person of al Saintes If vve say vve haue no sinne vve deceiue our selues and there is no truth in vs. Harding I graunt that in this cōtinual fight we are daily so conquered in some smal sinne or other that we neuer remaine any long time without venial sinne But that
alleged For pride is no substance nor creature at al. Man only in his vnderstanding considereth it as somewhat whereas it is only a defecte and failing from humilitie For God neuer made vice Pride is a vice and therefore 〈…〉 But what shal a man saie to this fellow When the name of Substance seemeth to make for him then it standeth properly as the Philosophers vse the worde which is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when it seemeth to make against him then it standeth for grace faith wordes and Sacramentes which in some writers are named Substance as the diuines somtimes vse the terme whereto the Greeke terme Hypostasis answereth as S. Paule vseth it Heb. 11. How the Church is resolued in doubtful cases The truth is that seing wordes for the more parte are doubteful ambiguous and subiect to cauilles Christ hath not planted his Church in such sorte vpon wordes that his faithful members should thereby be diuided into many sectes For as he considering our infirmitie lefte vnto vs his holy wil conceiued in such wordes as menne vse in their common speache he lefte also with those wordes a high Pastor Iohan. 21. Luc. 22. by whom we should be fed for whose faith he prayed and his prayer is heard To which chiefe Pastor he gaue power and commaundement to strengthen and cōfirme his brethren So that it is in dede litle worth to hange of syllables and letters but it behoueth vs alwaies to seeke for the meaning of the worde And bicause we should neuer agree among our selues vpon wordes Math. 18. he bound vs to heare the Church the chiefe and ordinarie mouth whereof S. Peter was whiles he liued and after him the Bishops of Rome his Successours haue euer had the same place He then that wil be sure to know how euery worde that belongeth to matter of the faith must be taken in this or in that place of holy Scripture or of holy writers must be ruled by the mouth of his chiefe Pastor Act. 20. Now that Pastor calling to him out of al the worlde the chiefe and best learned Bishoppes ordeined by the holy Ghoste Gouernours of particular flockes hauing seene and heard al that might be said too and fro in the middest of foure hundred threescore and ten Bishoppes and of moe then a thousand learned Diuines besides the assistance of the holy Ghoste called for mature deliberation had and diligent examination of the Scriptures and holy Fathers made founde and by al their consente determined Concil Lateranen ca. 1. that the substance of bread and wine in the Sacrament of the Aulter is by the power of Gods worde changed into the substance of Christes Body and Bloud After whiche determination we know how Gelasius and how Theodoritus must of necessitie be vnderstanded if at the lest we wil heare the Churche as vnder paine of damnation we are bound to doo This answer may suffice al the cauilles that are moued and tossed by M. Iewel touching nature substance subsistence or any like worde Al wordes are ambiguous as S. Augustine confesseth In lib. de Dialecti The highest iudge in the highest courte of Christendome hath geuen sentence He that obeieth hath humilitie and seeth his grounde He that being loth to seeme deceiued wrangleth as M. Iewel doth is proude vaine contentious and disobedient which custome Heretikes haue and euer haue had but as S. Paule saith 1. Cor. 11. the Church of God hath it not Iewel Pag. 262. 263. To leaue these vnfruitful gheasses vve saie that the cuppe of blessing vvhich Christ calleth the Cuppe of the nevv Testament notvvithstanding it vvere made in a Mysterie the Sacrament of Christes Bloude yet in nature and substance vvas very vvine stil and as Christe him selfe calleth it the very fruite and generation of the grape as it vvas before The vvordes of the Euangelist S. Mathevv are very plaine Harding Would God I could so clearely shew to the Reader as the weight of this matter requireth how lewdly you playe as wel with the Gospel as with me It is not I M. Iewel that am incōstant in saying now these wordes were spoken before consecration and now after and perhaps at both times whereat you ieast and scoffe it is not I that changed my minde But whereas one of the Euangelistes telleth the matter one waye and the other an other waye and whereas sometimes they tel thinges out of order as your selfe can not but graunt my answer must needes be such as by al meanes to saue the truthe of the Gospel that howsoeuer these wordes were spoken which be obscure yet the plaine truth should not be hindred by them You sticke to the plaine wordes of S. Matthew as you saie And why sir I praye you may not I as wel claime that S. Lukes wordes are as plaine Luc. 22. I then haue myne eye to bothe and so make a distinction shewing how bothe together may be defended You litle esteming S. Luke talke to vs onely of S. Matthew whereby you declare that you beleue none other Euangeliste ne none other word of God beside your owne fansie Likewise you dissemble how diuersly the Fathers haue expounded the fruite of the Vine and vtter many wordes about a most knowen truth The fruit of the vine which no man denieth wherein as you deserue smal praise of learning so you lose amonge the wise the commendation of discretion For answer to al which I saie that it is a certaine case and cleere out of question that there was wine in Christes chalice whereof the Sacramēt should be made and yet forsoothe you would nedes proue it in many Pages together Againe I say that as there was wine in the chalice whereof the Sacrament should be made so after it was made there was no more the substance of wine And that I wil proue so plainely That after cōsecration there vvas no more the substance of vvine in Christes cup. Luc. 22. that you shal neuer be hable to answer to it Christe him selfe said if at the leste you admitte S. Lukes Gospel This Cuppe is the newe Testament in my Bloude whiche cuppe is shedde or shal be shedde for you The Cuppe shal be shedde for vs saith Christe that is to saye the liquour conteined in the Cuppe shal be shedde for vs. But natural or artificial wine was not shed for vs but onely Christes owne Bloude was shed for vs Ergo onely Christes owne Bloude is in that Cuppe and the substance of wine is not there at al. The wordes are plaine that which is in the Cup or chalice shal be shed for vs that was onely Christes Bloude Therefore onely Christes Bloude is in the Cuppe or Chalice But Christes Bloude is no wine excepte wee cal it wine in suche respecte as Christe him selfe is called the Vine and the grape Therefore no material wine of the common grape is in the Cuppe of Christes Supper Chrysost in 1. Cor. 10. With
making great bookes Write fewer wordes more truth Truste not euery pelting booke that seemeth toothsom vnto you yea write nothing but truth and ye shal ease vs of much paynes Now a mannes life wil not serue him to discouer the multitude of your Lies to such impudencie ye are growen What man is there hauing any sparke of shamefastnesse that would referre vs so often and so confidently to a booke by a title which it neuer had ne neuer was any such written And therefore vntil you bring forth your authour hereof you must be content to beare al the blame of a sclaunderous and impudent Lier It had ben an easie matter for you to haue vowed Tritemius de Scriptoribus Ecclesiasticis Conradus Gesnerus Bibliotheca or his Epitome or elles Cusanus workes printed at Basile anno 1565. which was out almost two yeres before your Defence was published where you should haue founde that he neuer wrote booke of any suche title What is to be thought hereof but that either you haue maliciously inuented this Lie of your selfe to deface the authour withal or elles that you haue vnwisely receiued it of some other who is not hable to abide by it If of your selfe then maius peccatum habes if of any other then bring him forth a Goddes name to discharge your selfe of malice albeit not of folie I do ghesse that you wil peraduenture bring forth a greate Stoareman of yours who furnisheth you with suche gaie stuffe and maketh you a greate Truant a felowe meete for the purpose that wil neuer faile suche a false merchant at a neede I take him to be that sures bee of yours Matthias Flacius Illyricus For you declare your selfe that you beside other bookes of his haue benne busie with his Norma Concilij Tridentini And there I finde written In altera parte clauis Scripturae pa. 541. Nicolai Cusani post quam factus est Cardinalis sententia de auctoritate Ecclesiae Concilij supra contra Scriptutam But yet this wil not discharge you of malice For he saith not that he entituled his booke so as you doo affirme but doth pretende to recite Cusanes minde of that matter as this worde Sententia declareth Now one maie gather an other mannes minde concerning any matter out of his writinges though he neuer made any worke of that title Neither doth Illyricus specifie in that place the worke out of the which he hath drawen that whiche he there allegeth and whiche you receiued of him againe at the seconde hande So that I can not perceiue but that the blame bothe of folie and of malice must reste stil vpon your owne persone For I suppose you wil not haue your selfe taken for so ignorant as to thinke Sententia is latine for a booke or if you wil then why doo you so bragge as it were and boast of your great reading and learning Moreouer you haue not onely geuen vs a false title of your owne imagination to Cusanus writinge but also of an Epistle you haue made a Booke That your good intente and plaine dealing herein maye be more euident I wil recite the title of thal Epistle as it is to be founde amonge his workes printed at Basile Anno 1565. Pagin 851. 852. Epistola 7. Nicolai de Cusa Cardinalis ad Clerum Literatos Bohemiae and thereunto in the toppe of the leafe is added De amplectenda vnitate Ecclesiae Let bothe these Titles be conferred and your malicious intent in so wilfully deprauing the authours wordes to bring him out of credite must most manifestly appeare Wel perchaunce you wil saye though the title be altered yet his wordes out of that same Epistle be truely recited wherein consisteth the chiefe effecte and principal purpose If you so saye you wil be proued no lesse a Lier and false reporter herein then you haue benne in the reste And for example hereof I wil bringe euen the very firste place that you haue alleged out of him You tel vs page 55. that thus he saith Sequuntur Scripturae Ecclesiam non è conuerso Cusanus fovvly falsified by M. Ievvel The Scriptures of God followe the Churche but contrariwise the Churche followeth not the Scriptures You haue here clipped the Authours sentence and quite altered the sense His wordes are these Ecclesia igitur sicut recipit Scripturam ita interpretatur Pag. 858 Sequuntur Scriptura Ecclesiam quae prior est propter quam Scripturae non è conuerso The Churche as it receiueth the Scripture so doth it expounde the same The Scriptures therefore do follow the Churche which is the former and for the which the Scripture is ordeiined and not contrariwise What oddes is betwixt this sentence of Cusanus and that whiche you haue fathered vpon him any meane witted man maie ealsily perceiue For Cusanus wordes in their right forme doo bothe stande wel and haue a good meaning But your false changing of them causeth them to importe an intollerable Derogation to the Scriptures without any colour of truth For as it is most true that the Church was before the Scriptures that is to saie the written worde of God and that the Scriptures were ordeined and appointed for the Churche but not contrariwise the Churche for the Scriptures so is it very false that the Scriptures doo followe the Church and the Church not the Scriptures For why hath the Church receiued the Scriptures but to follow them and put them in execution both in our inward beleefe and in our outward actions Doo you not blush M. Iewel thus wilfully to peruerte that with your false iuggling and conueying awaie of those wordes quae prior est propter quam Scripturae whiche before had a right good sense You thought by like you should neuer heare thereof againe nor be called to any reckening or elles you would haue had more regarde ro your good name and honestie You can pretende no tollerable excuse as that you had not Cusanus workes at hande For euen Illyricus vpon whose credite you haue taken vp al that you haue out of this epistle doth not otherwise reporte the same Pag. 544. in 2. parte Clauis Script then they are to be founde in the authour But you thought you would passe him an ase in falsehood although he be his craftes master therein How fowly you haue ouershote your selfe in falsifying sentences and misreporting authour for authour and booke for booke that which hath hitherto ben declared maie be sufficient instruction to any man that is willing and desirous to vnderstande the truthe and not content to be lead into wilful blindnes and errour Howbeit to make the matter a litle more sensible and plainer and also to geue you occasion the better to know your folie and not to exalte your selfe ouermuch with pride vaine glorie and presumption of I can not tel what extraordinarie knowledge as you seeme to doo I wil set before your eyes such a glasse of your grosse
of Popes at the first succeding one an other fol. 219. b. Ordination and Confirmation diuers fol. 227. b. Origen falsified by M. Iewel fol. 286. a. 333. b. Orders Ecclesiastical fol. 134. b. 135. a. P. Papistrie can not be shewed when it beganne fol. 106. b Patriarkes fol. 180. Peter Martyr in Strasbourg a Lutheran in England a Zuinglian fol. 34. b. Peter Martyr and dame Catherine his wife fol. 36. b. Peter Martyr at variance vvith Brentius fol. 117. b. Peters authoritie and prerogatiue fol. 174. a. 175. 176. Peter ouer the Christian Gentiles at Rome fol. 221. 〈…〉 Peter when he came to Rome fol. 221. b. Peter the feeder of al sortes in the flocke fol. 148. b. c. Peters humilitie fol. 153. Peter offended twise fol. 157. Peter foloweth the rest yet head of al by S. Augustine fol. 158. Peter receiued into indiuisible vnitie with Christ fol. 174. a. Peter ioyned with fol. Leo. 176. a. Pelagius heresie mainteined by the Caluinistes fol. 367. a. Perfection double one of Pilgrimes the other of heauen fol. 368. b Petitio principij muche vsed by M. Iewel fol. 89. a. Platina no flatterer of the Pope fol. 257. b. Pope the Heade of the Churche fol. 130. b. The Popes Supremacie proued fol. 146. 147. 148. 149. 159. b. 179. 186. a. b. The Pope Prince of Pastours fol. 177. b 178. a. The Pope leaft the Vicare of Christes loue towardes vs. fol. 148. a. The Popes confirming of Bishops fol. 223. b. 224. seq Popes charged with heresie and other enormites defended fol. 248. 249. 250. 251. 252. 253. 254. 255. 256. 257. 258. The Pope Peters Successour fol. 273. a. The Pope laufully called the Princâ—… of Pastours fol. 177. b. Possibilitie of keping Gods Commaundementes fol. 366. b. Priesthood double fol. 239. a. Priest aboue a Deacon fol. 164. b. Priestes of England are Votaries fol. 290. b. Priestes of Greece in what sence they are Votaries fol. 298. a. Priestes and religious menne whether they maie be dispensed to marrie fol. 300. b. Priestes only Iudges ouer Priestes fol. 377. a. Praying for the dead taught by S. Paule fol. 326. b. Protestantes dissent not onely one from an other but also from them selues fol. 34. a. Protestantes varie from the Primitiue Churche fol. 270. b. Protestantes be Apostates fol. 336. b. Protestantes are proued by an inuincible Argument to be no part of Christes Churche fol. 90. a. b. 92. Puritanes fol. 139. a. 332. a. R. RAymeris made king of Arragon of a Monke and married by dispensation fol. 301. a. Real presence cleerely witnessed fol. 79. a. proued 339. sequentib Rebellion against Princes mainteined by M. Iewel fol. 86. a. Religious menne married the first fouÌ„ders of this new Gospel fol. 36. b Reseruation of the Sacramente fol. 331. b. Righteousnes competent for this life fol. 368. a. Rounde capped Ministers fol. 86. b. Ruffianrie of M. Iewel detected fol. 120. b. Ruffinus belied by M. Iew. fol. 285. b. S. SAbellicus falsified by M. Iewel fol. 139. b. Sacramentes meanes to receiue grace fol. 330. a. Sacramentes seuen fol. 334 a. Sacrament of the Aulter called our maker and Lorde by S. Augustine fol. 346. a. Sacramentaries persecuted by the Lutheranes fol. 95. b. 96. a. Sacramentaries condemned by the Lutheranes fol. 104. b. Seruus seruuorum Dei the Popes stile fol. 187. b. Seuerus a blinde man by touche of a Martyrs garment recouered sight fol. 364. a. Shaxton Bishoppe no Protestant fol. 241. b. Shaxton and Capon Bishoppes of Sarisburie repented fol. 194. a. Shaxton B. not of M. Iewele side fol. 242. b. Sharpe vvordes founde in the Scriptures fol. 27. b. Sheepe of three sortes fol. 149. a. Siritius and Innocentius vvere not the first ordeiners of Clerkes coÌ„tinencie fol. 279. a. Sozomenus Gregorie Nazianzen and Eusebius belied by the Apologie fol. 309. a. Sophistrie of M. Ievvels shifting from the Scriptures to Goddes vvorde fol. 323. a. Spiridion made Bishop of a married laie man fol. 285. a Syluester 2. Pope fol. 249. a. Succession of Bishoppes treated of at large Lib. fol. 4. Succession of Bishoppes a certaine rule to knovve the Churche by fol. 198. b. 199. sequent Succession can not lacke the Truth fol. 199. 200. Succession lavvful can not be taken avvaie by man fol. 211. T. TErtulliaÌ„ of a married man made a Prieste fol. 285. a. Tertullians errour fol. 239. 240. Three vvaies of vvriting against an aduersarie fol. 42. b. Tradition fol. 270. a. Traditions belonging to SacrameÌ„ts maie not be changed Ceremonies maie fol. 326. a. Traditores what they were in the primitiue Churche fol. 91. a. Transubstantiation fol. 110. b. treated of 346. b. This is my Bodie meant properly fol. 339. a. Turkes inuasion brideled fol. 266. a. V. VAriance of opinion betwen two Ministers of Valencenes in the time of the Siege fol. 84. b. Victor the Pope his death fol. 58. a Virgilius Pope his CoÌ„stancie fol. 200. a Vnitie can not be without a supreme head fol. 140. b. 141. a. 152. 153. a. Vniuersal Bishop truly attributed to the Pope fol. 185. b. 186. 187. 188. sequent Votaries maie not conueniently marrie by M. Iewel fol. 289. a. Vow breakers in what danger they stande fol. 278. a. Vow of Chastitie annexed to holy Orders fol. 291. a. Vow of Chastitie made in facte though no vvordes be spoken fol. 292. b. Vovve made in vvhat case marriage holdeth or holdeth not by the determination of the Churche fol. 294. b Vrspergensis set out by Melanchthon onely fol. 57. b. VV VVAldenses heresies fol. 102. b. VVedlockes il thing is inordinate luste fol. 283. b. VVickleff his heresies fol. 82. b. 63. a. VViues that couerted their vnfaithful husbandes fol. 61. b. 350. a. VVordes of God not written fol. 270. a. VVorkes hovv meritorious of infinite revvarde fol. 371. b. Faultes escaped in the printing Faulte leafe line Correction my 27. a. 27. may sor 38. a. 12. sory Golfridus 83. b. 25. Galfridus lustly 135. b. 23. lusty famofum 170. b. 9. fumosum to 179. b. 28. lut it out least 180. b. 28. leaft S. of 198. a. 19. of S. In the margent 202. a.  a note superfluous Liber hic D.M.N. Thomae Hardingi lectus approbatus est à viris Anglici idiomatis Theologiae peritissimis vt sine periculo imprimi publicari possit Quanquam alioqui ipse D. Hardingus mihi tà m probè notus est vt de eius cruditione fide prudentia nihil sit dubitandum Cunerus Petri Pastor S. Petri Louanij 21. Maij. An. 1568.