to marrie a wife or no here I dispute not I confesse the Single state of the Clergie not to be Iuris Diuini expressely but Iuris Ecclesiastici positiui And to say that the Pope may in no case at al dispense with a Priest of the West Churche or with a religious person to marrie it is against the Diuines against the Canonistes and against the authoritie Raymeriâ— made kiÌ„g of AragoÌ„ of a MoÌ„ke and married by dispensation See the historie of Franciscus Tarapha which the Churche of Rome hath in some cases vsed de facto as they speake as it is knoweÌ„ by the example of Raymeris the king of Aragon in Spaine with whom about the yere of our Lorde 1160. the Pope dispensed yea he compelled him as we reade to geue ouer the Profession of his Religion and to marrie whiche is more then to dispense with a secular Priest for sauing of Christian bloud and for the necessary disposition of that kingdom The like example happened in the kingdome of Pole Casimirus the onely that remained a liue of the kinges bloud Munster Cosmographiae lib. 3. in Schlesia lib. 4. in Polonia Mart. Cromerus being a Moonke and a Deacon by sute of the Nobles of that realme Dispensation of the Pope obteined was taken out of his monasterie of the Order of Cisterce made Kinge of Pole and married But suche a singular case maketh no common rule Againe where a thing is not done but by special dispensation the dispensation it selfe argueth the same of it selfe that is to say considered without dispensation to be vnlawful Therefore my Assertion that no man may marrie after holy Orders receiued and that such Marriage was neuer accompted lawful in the Catholique Churche standeth true as before Iewel Athanasius saith Athanas ad Dracontium Multi quoque ex Episcopis matrimonia non inierunt Monachi contrà Parentes liberorum facti sunt Many of the Bisshoppes he saith not al but many haue not married By vvhiche vvoordes he geueth vs to vnderstande that some haue married contrarievvise Monkes haue becomme fathers of Children Harding This testimonie is bodged with your forged Parentheses Whereby you signifie that of it selfe and without addition of your owne wordes it helpeth you litle Al standeth vpon trial of the translation If you could haue alleged S. Athanasius owne wordes as he wrote in Greeke a right answere might soone be made The translatour litle thinking of their sleightes that be Proctours for the Marriages of Votaries had rather hauing respect to the finenesse of the Latine so to turne it then otherwise If the place were thus latined Multi ex Episcopis matrimonia non inierant or non habuerunt Monachi contrà parentes liberoruÌ„ extiterunt whereby is signified that many Bishops had neuer contracted Marriages and that some Monkes had ben fathers of children if the place had thus benne turned as I suppose the Greeke hath it would haue serued you to no purpose For I graunt you that some bishops haue had wiues but before they were made Bishops as Spiridion S. Gregorie Nazianzenes father and Gregorie of Nyssa S. Basils brother and that some Monkes were fathers of children whiche they begote in lawful wedlocke before they entred into that profession and order of life Albeit if we allowed you this translation for good and true according to the Greeke yet of these woordes you can not conclude that by iudgement of S. Athanasius the Marriages of bishops are accompted lawful by the circuÌ„stance of the place in that Epistle to Dracontius S. Athanasius may seeme to speake those wordes in dispraise of certaine Bishops and Monkes and not at al in their commendation and so you ought not to allege it for an allowed example But hereof we shal be more assured if they of Basile wil sette foorth that Fathers workes in Greeke Iewel Pag. 176. Cassiodorus vvriteth thus Cassio li. 6. cap. 14 In illo tempore ferunt Martyrio vitam finisse Eupsychium Caesariensem Episcopum ducta nuper vxore dum adhuc quasi sponsus esse videretur At that time they say Eupsychius the Bishop of Caesaria died in Martyrdom hauing married a vvise a litle before being as yet in manner a nevv married man Harding A man would thinke if this wil not serue the turne that nothing wil serue A blessed man Eupsychius bishop of Caesaria a holy Martyr married to a wise but a litle before his Martyrdome The writer of the Storie Cassiodorus a noble man and graue Senator of Rome a man of good credite What can a man desire more But phy vpoÌ„ such shamelesse falsifiers O lamentable state A falshod in excusable and in tollerable of M. Ievv where the people of God be coÌ„pelled to heare such false Prophetes What wil he feare to speake in pulpite where he is sure no man shal control him that is not ashamed thus to write in bookes openly published vnto the world which he knewe should not escape the examination of his Aduersaries The truth is good Reader Neither Cassiodorus wrote thus nor Eupsychius was euer Bishop of Caesaria nor of any other place nor so much as a Priest Deacon or Subdeacon The writer of the Storie which we haue of this blessed Martyr Eupsychius is Sozomenus the Greeke Who with the Ecclesiastical Storie of Socrates and Theodoritus was translated into Latine by one Epiphanius Scholasticus out of whiche three Cassiodorus gathered the AbridgemeÌ„t that we haue vnder the name of the Tripartite historie Histor Tripartit lib. 6. c. 14 The place truly reported hath these wordes In illo tempore ferunt vitam finisse Martyrio Basilium Ecclesiae Ancyranae Presbyterum Eupsychium Caesariensem Cappadociae ducta nuper vxore cùm adhuc quasi Sponsus esse videretur They say that at that time Basiliê° a Priest of the Church of Ancyra ended his life in Martyrdom Also Eupsychius the Caesarian of Cappadocia hauing married a wife a litle before and when as yet he seemed to be but a new married man Here is no mencion made that Eupsychius was the bishop of Caesaria The storie as we haue it in Latine of Epiphanius turning calleth him only Eupsychium Caesariensem Cappadociae that is to say Eupsychius a maÌ„ of Caesaria that is in Cappadocia whiche is added to signifie of whiche Caesaria he was for that there was an other famous Citie of that name in Palestina an other likewise in Mauritania and others moe in other countries Sozomenus him selfe who is the authour of the Storie addeth a worde more signifying of what estate and condition he was whereby the opinion of his being the Bishoppe of Caesaria is quite taken awaye For thus he reporteth of him in the Greeke Sozomen lib. 5. c. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. EupsychiuÌ„ Caesariensem Cappadociae PatriciuÌ„ asmuch to say Eupsychius of Caesaria in Cappadocia a nobleman or one of the Lordes of the Citie Thus is Eupsychius whom M. Iewel hath made a Bishop as much as
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
certaine mo the like be those which I haue let passe as being partely vnnecessarie and vnprofitable partely vnmeete good houres to be bestowed about them By the handeling of these the weightier pointes it wil sufficiently appeare to al menne with what stuffe he filleth his great Bookes what smal credite he deserueth how litle pith there is to be found in his multitude of wordes how litle there is that serueth aptly to the purpose among the great heapes of testimonies that he laieth together Surely his Defence being wel examined by any man that hath skil and can iudge of these points it must needes be thought that when he saw he had not the plaine truth of his side yet with multitude of allegations he would make a shew of learning to the ignorant and trouble the answerer with confusion Euen so many Barbarous Princes as we reade in stories when they lacked a conuenient number of good and tried Souldiers haue gonne about to fraie their enemies with multitude of people who haue learned by their great ouerthrowes that oftentimes victorie is not obteined by multitude of menne In deede the Truth needeth not so many sayinges piked out of Schoolemenne of Summistes of Gloses vpon Gratian and other partes of the Canon Lawe and out of so many Canonistes of al sortes For trial of a mater to be prooued true in questions touching our beleefe one saying of the Scripture is sufficient if the expresse Scripture faile vs twoo or three Testimonies of the Ancient Fathers not being contrarie to the reste maie suffice But suche a confuse and vnorderly number of sayinges specially of suche as be not of great estimation as this man commonly allegeth of the same not one making cleerely for this purpose in moste matters what doth it els but breede a suspicion among the wise that the matter is not true for proufe whereof they be alleged But by this meane he thought to winne credit at least with the people For the people that can not iudge of these matters thinketh him best learned that hath most woordes It is knowen that when they beholde two reasoning together of any thing whereof they haue no skil commonly they commend the mainteiner of the worse cause in case he be fuller of wordes be they neuer so litle to the purpose and say in his praise that he answered the other partie to euery Quare M. Iewel vnderstanding this and making his most accompte of the people and of them that be vnlearned to whom he leaneth and by multitude of whom he and they of his side mind to stand for touching the learned they see they can winne none bestoweth great paines and charges to set out great bookes that at least in the opinion of the vnlearned and of them that haue not leisure to examine the points how substantially they are treated he maie seeme to haue done iolily and to haue acquited him selfe like a great Clerke In very deede if a man haue care howe muche he maie saie rather then how truly and feare not to vtter vntruthes he hath this aduantage ouer his aduersarie defending the truth with a conscience not to swarue from the censure of the Church that he may alwaies finde abundance of matter to vtter For as it hath of olde ben said Mendacium est multiplex veritas simplex Lying is manifolde Truth is simple Lying hath many plaites and foldinges Truth is without plaite or wrinckle Therefore it is no marueile if the Treaties of the one be narrowe and shorte of the other wide and long As for me if I prooue M. Iewel an vntrue man in so many pointes as I haue treated of I haue donne that whereby his credite must be broken His credite being broken what remaineth but that in this kinde of trade he go for a Banckroute If he be a Banckrout worthily is he to be begiled that trusteth him Some wil say perhaps it is not likely I should with so smal a booke discredit him that hath written so much But it maie please this man to remember that to saie the truth it is not M. Iewel that hath written muche He hath taken muche out of other mens bookes of his owne he hath in maÌ„ner nothing certainely very litle So that peruse his Booke who wil he shal finde that he is but a seely Translatour of other mens wordes a heaper together of al Writers sayings and that most commonly to more ostentation of tale then to the making vp of good weight So that if thinges be brought to an exact trial he shal be found no disputer no reasoner no discourser no Writer but only a gatherer together of other mennes Sentences How be it it is not the hugenesse of a booke that argueth the sufficiencie of proufes Truth is content to be set foorth with few wordes Neither yet doo I reproue him for that he allegeth what he findeth in other Writers For therby we bring credite to doubteful matters But for that alleging so much he allegeth so litle to the purpose yea in manner nothing and boldly wil I auouche it vtterly nothing for due proufe of any his new and strange doctrines being contrarie to that of ancient time hath benne beleeued in the Catholique Churche This shal seeme more probable if it be confirmed by some plaine and true examples Lette vs then examine M. Iewelles common demeanour in an example or twoo To discusse many the breuitie of a Preface wil not permitte O that he were in place to choose the example him selfe out of his whole Booke to his best aduantage that so it might euidently appeare with what weake tooles he fighteth against the truth ExaÌ„ples vvhereby it is shewed hovve vvith void and impertineÌ„t stuffe M. Ievvel filleth his great Booke Defence Pag. 163. Heb. 13. Confut. 73 b. Marke hovv M. Ievv alvvaies keepeth him selfe from coÌ„ming vnto the point in controuersie Whereas in the Apologie much is said in the commeÌ„dation of Matrimonie which no Catholique man euer discommended as that it is Holy and honorable in al sortes and states of personnes in the Apostles in the Ministers of the Church and in Bisshops and that it is an honest and lawful thing as S. Chrysostom saith for a man liuing in Matrimonie to take vpon him therewith the dignitie of a Bisshop to this I saie in my Confutation that albeit Matrimonie be holy and honorable in al and an vndefiled â—eâ— as S. Paule saith yet that it is not lawful for such personnes to marrie who haue deliberately vowed Chastitie or haue taken holy Orders This there I prooue by good and sufficient authoritie as it maie be seene in my said Confutation Now what is M. Iewels part here to proue for maintenaÌ„ce of his doctrine but that a man notwithstaÌ„ding his Vow or receiuing of holy Orders maie lawfully marrie This is the very point of the controuersie and thereto onely should he haue directed his talke If he go about any thing els it is beside the purpose But consider
Ye are like to whitted Sepulchres Matth. 23. Liers euil beastes slow bellies Tit. 1. God shal strike thee thou painted wal said S. Paule to Ananias Act. 23. O ye foolishe Galathians Galat. 3. False Apostles guileful workers 2. Cor. 11. The enemies of the Crosse of Christe whose bellye is their God Philip. 3. O ye stifnecked and vncircumcised in hartes and eares ye haue euer resisted the holy Ghost said S. Steuen vnto the Iewes Act. 7. As Iannes and Iambres withstode Moyses so these withstand the truth 2. Tim. 3. Hye minded proude blasphemous Ibidem Their worde creapeth forth like a canker 2. Tim. 2. Their tong is ful of deadly poison Iacob 3. These Dreamers defile the flesh despise rulers and speake euil of them that are in auctoritie Iudae As beastes whiche are without reason Woe be vnto them For they haue folowed the way of Cain and are vtterly geuen to the errour of Balaam for lucres sake and perish in the treason of Chore. Ibidem Why tempte ye me ye Ypocrites said Christe Matth. 22 Wo be vnto you Scribes and Pharisees Ypocrites Mat. 23 Wo be vnto you blinde guides Ibid. O ye fooles and blinde Ibid. Ypocrite first caste out the beame out of thine owne eye and then c. Matth. 7. It were not harde Christian Reader here to lay forth a greater heape of wordes gathered out of the Scriptures which M. Iewel reproueth in me as vncourteous and vnciuile and proceding altogether of choler But these few may suffice for shewe that if we consider wordes only and not the Circumstance of the sentence and the iuste cause why they were with such vehemencie vttered the holy Ghoste may seme also chargeable of vncourteous and vnciuile speache by whose prompting the Scriptures of God haue ben written If the matter of M. Iewels greuous accusation depende of wordes considered in them selfe onely the Scriptures haue wordes that being put a parte sownde more roughly then any yet by the written or by him noted And so farre is that pretensed fault in both Testamentes nolesse then in my bookes But if al be to be weighed by the sentences wherein suche woordes be placed and by the deserte of them in whose reproufe they be vttered as reason is it should then I appeale to al men of iudgement the dew circumstances and causes wel considered whether I haue at any time passed the bowndes of a zealous defender of the Catholique Religion whereof I make profession That the vse of sharpe speache is conuenient according to the desert of M. Iewel and of his felowes LEt the rehersal of my whole sentences with their circumstance in whiche the wordes be founde that doo so much offend be differred vntil anonne And here to turne thy tale vnto you M. Iewel and vnto your felowes lette it be lawful for me to come vnto the causes by whiche I was iustly moued so to write and to the very thinges them selfe for which ye deserue so to be written of The oddes betwixte M. Ievvel and them of his side and vs. and with such courtesie of wordes to be greeted Who be you M. Iewel and who be they of your side Who am I or rather who are we For of my selfe I am content no accompte be made but only as I apply myne endeuour to defende the Churche and the Catholique Faith by you impugned As for vs say the worst ye can of vs we are Catholiques By your owne confession your doctrine hath not benne in al Churches at al times taught and therefore ye haue tolde vs we knowe not what of your Church that it is inuisible secret vnknowen and lurketh in corners no man can tel where and therefore ye are not Catholique We remaine in that we haue receiued ye are departed from that ye receiued The doctrine for whiche ye make suche sturre is it not openly knowen to al from what men ye had it and how late ye learned it Where was this fifth Gospel so muche as whispered in any knowen corner of the worlde before that lewd Augustine Frier Martin Luther brake his vowe ranne out of his Cloister and yoked him selfe to his wanton Nonne Where was your Sacramentarie doctrine preached before Frier Huskin that new named him selfe Oecolampadius likewise brake his solemne promise to God forsooke his Religion and coupled him selfe to a young yoke fellowe Before their time who heard the sownde of your Gospel Where had ye any Dioces any Bishoppe any Church any Priest any Chappel any so much as a Parrish Clerke in the whole worlde Tel vs not as ye are woont of Wiklef Huss Ierome of Prague Berengarius Bertram and a few other which were but byles and botches in the Churche and be in no wise worthy the name of Churche Forgete not what you say in your Apologie that Luther and Zuinglius came first to the Gospel Remember ye cal that time the first appearing the spring and the first grasse as it were of your Gospel If it be so how be ye Catholique or how be ye of the Catholique Churche which is so called in respecte of the vniuersalitie of times Vincētius Lirinen places and personnes As for vs on the otherside we are hable to shew you the continuance of our faith and Doctrine by orderly successions of Bishops going vpward euen from those learned and holy Fathers whom for none other cause but only for the Catholique Faith of Christes Churche most vniustly ye kepe in Prison to S. Gregorie who sent godly Preachers to conuert the English people of our countrie vnto the Faith of Christe and from S. Gregorie further vpward vnto S. Peter and S. Paule that preached the Faith in Rome and consequently vnto Christe him selfe If we would speake vnto you in the person of the Catholique Church whereof we are a parte we might say vnto you those wordes of Tertullian spoken to Heretiques Mea est possessio olim possideo prior possideo Tertul. li. Praescript aduersus haereticos habeo origines firmas ab ipsis authoribus quorum fuit res Ego sum haeres Apostolorum The Scripture and the right sense of the Scripture is my possession I am in possession of olde I claime possession by former right The Churche continueth to the worldes ende vvithout al intermission Matt. 28 Iohan. 14 I haue the assured originals from the first authours by whom it was set forth It is I that am the Apostles heire The Churche M. Iewel as ye ought to knowe continueth from Christes Ascension vnto the ende of the worlde without intermission and without exception of any age or yeres Wil ye haue vs proue it What can we say if ye wil not beleeue Christe nor God him selfe I wil be with you saith Christe al daies vnto the ende of the worlde Againe I wil beseche my Father and he shal geue you an other conforter to remaine with you for euer the Spirite of truthe whiche the worlde can not receiue God saith to Christe in
charged and of whiche he hath not yet discharged him selfe The 4. Chapter AFter his heape of sharpe wordes partly forged by him selfe partly called out of my writinges and laid together as it were in a Table whiche seeme to him and to his brethren so muche irksome how muche their conscience is gilty he setteth forth in an other Table as it were certaine Vntruthes to the number of 31. whiche he founde among many moe noted against him in my first Reioinder and in my Confutation of the Apologie This Table he calleth M. Ievvels intent in setting forth the Vievv of his Vntruthes A Viewe of Vntruthes His intent and meaning is by the View of these fewe Vntruthes which he hath chosen out as the leaste among the whole number to purchase him selfe a Defence or at least waie some excuse for the reste For faine would he al menne to be persuaded that the reste noted by me and by others who haue confuted his errours and detected his manifold falshoode are of no greater weight then these are What and how great the reste are they maie see who liste to reade our bookes in which they be truly set forth How vnhable he is to iustifie them it shal appeare by that he hath said in the Viewe For if he be not hable to discharge him selfe of these one and thirty the leaste how shal he be hable to acquitte him self of a thousand and moe of greater weight scoared vp against him by those that haue written but vpoÌ„ fiue of his six and twentie Articles First 〈◊〉 layeth forth .15 Vntruthes which among many moe in my Râ—ioinder I noted against him out of his Replie to the first Article The first nyne he is driuen to acknowledge For he hath said nothing in their defence If he wil saie they be but smal Vntruthes and therefore not worthy of any thing to be said of them it may be replied they are too great to be vttered so neare together M. Ievvel is rife of Vntruthes in the very beginniÌ„g of his Replie For the first six Vntruthes be within the compasse of 12. lines in the beginning of his Replie It were strange that six great Vntruthes should be vttered within so fewe lines in the beginning of a booke For them that can not defende a matter but with great lyes it is the beste policie to beginne with smaller lyes For elles they should marre altogether This circumstance considered Vntruthes must needes seeme bothe many and great Briefly the whole fifteen Vntruthes noted out of the Replie be founde in his first Diuision that is to saie within lesse then thrise fifteen lines It were very il lucke if they should be proued al to be great and weightie Vntruthes in the first entrie of the booke and that within so litle space There was neuer any Writer so vaine or false The. 10. Vntruth Beno and VspergeÌ„sis parcially holding with the Emperour not to be beleeued against Gregorie the. 7. that sowed Vntruthes so thicke specially in the beginning of a Treatie The first nyne then being confessed to be Vntruthes vndischargeable let vs see how substancially he dischargeth him selfe of the six other It is reported saith he of Pope Hildebrand so he calleth Gregorie the seuenth that he wrought Necromancie and Sorcerie This noted I for an Vntruth saying it is not reported by any graue and true writer but by them that flattered the Emperour of that time To this he maketh a Replie This storie saith he is largely set out by Beno and Vrspergensis These be they whose witnesse I refused before as being the Emperours flatterers and bearing malice to the Pope and therfore ouer parcial to beare credite in that case Gregorie the seuenth How farre this worthy man Gregorie the seuenth was from exercising Necromancie or Sorcerie and from other vices it is largely declared by the best writers of stories of that age namely by Marianus Scotus by Lambertus Schafuaburgensis and Leo Hostiensis and specially by Otho Frisingensis and of late by Platina and Onuphrius Panuinus Furthermore Beno can not beare great credite with vs as he that is condemned by Ecclesiastical censure Vrspergensis set out by MelanchthoÌ„ only The. 11. Vntruth As for Vrspergensis he is worthily suspected to be corrupted by your felowes of Germanie among whom he was set out in printe by Philip MelanchthoÌ„ and not els Item Henrie the Emperour was poisoned in the Communion breade saith M. Iewel Vntruthe say I He was not poisoned but died otherwise For proufe he replieth and allegeth Vrspergensis Likewise Auentinus and besides Baptista Ignatius the writer of Supplementum Chronicorum Rauisius Textor the GraÌ„marian and Carion writers of our time and some of them of litle credite Neither in suche a case maketh the nuÌ„ber of writers any ArgumeÌ„t of truthe For the afterwriters being deceiued by the Vntruthe of the first writer be they neuer so many in number caÌ„not make true Henrie of Luxemburg hovv he dyed Lib. 8. that whiche was vntruly reported at the first Touching the Death of this Emperour who was Henrie of Luxemburg Paulus Aemylius a graue and a learned man who hath examined this mater to the vttermost writeth that he died of a sickenes whiche he fel into at Bonconuento in the territorie of Siena in Tuskane being come thither from Pisa The same writeth * In scholijs in Platinam Onophrius That he should be poisoned in receiuing the Sacrament by meanes of a Dominican Frier Cornelius Cornepolita seemeth to esteme it for a fable or to make the best of it for a matter of a heare saie By that which * In Chronographia The .12 Vntruth Victors Death Nauclerus writeth therof it appeareth to be no better then a fained tale Item Pope victor was poisoned in the Chalice saith M. Iewel This noted I for an Vntruth and said he died otherwise To this he replieth and for his saying allegeth Martinus Polonus that vaine fabler the first author of the fabulous Popedom of Pope Ioan the woman he nameth certaine other of our age some being as very enemies to the Catholike Church as he him selfe is namely Anselmus Rid Anselmus Rid. a ProtestaÌ„t of Berna whom we beleue in such a mater no more then we beleue M. Iewel For such menne be very ready to set out in bookes any thing wherby the estimatioÌ„ of our diuine Mysteries may be impaired in the iudgement of light heads be it neuer so vntrue Concerning Pope Victors death VinceÌ„tius Vincentius BellouaceÌ„ as good an Author as Martinus Polonus and a man of muche greater learning writeth that he died of a Dysenterie and so Platina reciteth In these three Vntruthes M. Iewel hath some colour of a defence bicause the writers of the Stories doo varie And he liketh that report best that is most fabulous and vaine and teÌ„deth to the coÌ„tempt of the Pope and of the blessed Sacrament Suche stuffe is precious in his sight Thus it is cleare that he
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
is that you adde that our doctrine is forsaken the worlde through No M. Iewel not so Gods holy name be blessed it is not yet forsaken al England through We knowe it right wel we praise God for it and reioise therein You know it also and it greeueth you at the harteful deepely and specially that diuers haue returned from your lying Religion to the truthe of the Catholique Faithe euen in these last yeres when ye semed to haue most prospered in the sight of the worlde Suche is the nature of truth the more it is pressed downe the more it riseth vp A lie impudently auouched by M. Ievvel and sheweth it selfe Had our doctrine ben forsaken the world through your Gues I trowe in these lowe Countries and your Huguenotes in Fraunce had prospered better But what wil not you sticke to auouch which so boldely yea so impudently doo auouche such a knowen Vntruthe Vntruthe Nay so sensible and so palpable a Lie The Catholique doctrine not only contineweth in Italie FrauÌ„ce Spaine Portugal and Germanie in whole Countries and Territories but euen where your brethâ—â—n are thickest there lacke not Catholiques right many and perfitte among them Yea the Catholique doctrine is preached and published among heathens and Infidelles to the great glorie of God and to the great despite of the deuill and his ministers as it wel appeareth by your selfe M. Iewel and by your wordes whiche before I haue touched If our doctrine be forsaken the worlde through where are we M. Iewel against whom you write so busily Are we out of the worlde Where was the late general Councel with so many Bishoppes learned Doctours and Princes Ambassadours there present al condemning your hainous heresies Were they al out of the world or haue they al now changed their minde and yelded vnto you Maximilian the noble Emperour King Philip of Spaine with al his so sundry and so large Dominions besides the kingdome of Naples and Sicilia the Dukedomes of Millan Burgundie Brabant Holland Zeland Friseland Gelderland the Counties of Tyrol Flaunders Henault and Artois Charles king of Fraunce the kinges of Portugal and of Polonia The states and Princes of Italie with also many Dukedomes Free Citties States of Christendome besides al yet remaining Catholique are they al out of the worlde I can not tel whether I may cal this lye more impudent or more foolish Iewel Pag. 50. Neither there any sufficient cause to the contrarie but that Berâ—â—garius Iohn VViclef Iohn Hus D. Luther Zuinglius Oâ—colampadius and others either for learning or for truth or for iâ—â—â—â—ment in the Scriptures or for Antiquitie may vvel and safely bâ— coâ—pared vvith Lanfrancus Guimundus Abbas Cluniacensis Thoâ—â—â— VValdensis Iohn Fisher and others Harding What difference there is betwen these holy Fathers and those pestilent Heretiques The. 17. Chapt. No no Sir the oddes is exceding great Berengarius Wiclef Hus Luther Zuinglius and Oecolampadius non comunicabant oiÌ„bus gentibus illis Ecclesiis Apostolico labore fundatis Aug. cont Lit. Petil. lib. 2. cap. 16. did not coÌ„municate with al nations and those Churches which were founded by the Apostles labour Nay by the ful and intier coÌ„sent of al nations Christened assembled in general Councelles they were al condemned Berengarius in the great general Councel of Lateran Anno. 1205. Wiclef and Hus in the general Councel of Constance Anno. 1413. Luther and the rest among whom you may take your selfe for one in the late General Councel of Trent Contrariewise the other Fathers communicated with the whole corps of Christendome then liuing They were Bisshoppes and Doctours of that age lineally succeding in the Catholique doctrine euen from the Apostles and the Apostolike menne Againe these said Fathers are accompted and placed in honorable roumes as Lumina Ecclesiae lightes of the Churche in al Chronographies yea made and written by the Protestantes them selues namely by Henricus Pantaleon of Basil and others of your secte Berengarius on the other side with al the rest are noted in the Chronographies drawen out by ProtestaÌ„tes them selues in the rewe and line of condemned heretiques Thirdly what comparison is there betwen lewde lecherous Luther and that holy Bisshop B. Fisher and blessed Martyr of God Doctour Fisher late Bisshop of Rochester The very writinges of bothe extant doo declare the diuersitie of their spirites Luther taketh his pleasure in Ribaudrie belketh out filthinesse breatheth rancour raileth and reuelleth against the honorable states of the worlde beyonde al measure euen against thâ—t Prince him selfe that afterwarde prepared the waie for your heresies to procede lustily King Heâ—â—ie the eight The writinges of D. Fisher are wel knowen to be modest piththy and learned and at this present highly esteemed in al Christendome So are the writinges of Lanfrancus Guimundus and Cluniacensis Of the others we haue but names only leaft except Luther with the two others whose writinges yet no doubte if euer Goddes truth preuaile wil also at length come to nought and haue the like fortune as the bookes of al other heretikes haue had Iewel Pag. 50. The Councelles ye meane are very nevve and therefore beare the lesse Authoritie for that they be so many vvaies contrarie to the olde Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Harding The causes examined for which M. Iewel alloweth not the Councelles of these last 500. yeres The. 18. Chapt. Guli MalmesburieÌ„ lib. 3. de gestis Anglorum Guimundus Al. gerus lib. 1 de Sacramentis Platina in Innocentio 3. Tyrius lib. 21. cap. 26 Guido Carmelita de haeresibus Platina Palmerius Nauclerus Three causes then there are if I vnderstand you wel why you and your felowes so saucily doo condemne the General Councelles holden in Christendome within these last fiue hundred yeres as the Councelles holden at Toures in Fraunce at S. Iohn Lateran in Rome that vnder Nicolaus 2. to the number of 114. Bishoppes this vnder Innocentius 3. whereunto Patriarkes Archebisshoppes Bishoppes and Abbates out of al partes of Christendome resorted to the number of a thousand two hundred fourescore and fiue Fathers in al which the doctrine of Berengarius was condemned Also the other General Councel holden at S. Iohn Lateran at an other time to the number of 300. Bishoppes both of the East and the West Churche where the Waldenses your brethren were condemned the Councel of Constance where the doctrine of Wiclef and Hus was condemned to the number of 270. Bishoppes last of al the General Councel of Trent to the number of 198. Bishoppes where sundry of your present heresies were after mature discussion with ful consent accursed and condemned Al these and diuers other Councelles for three causes you contemne and despise First for that they are very newe Secondly for that they are contrary to the olde Thirdly bicause al our errours haue benne confirmed in them Your first cause implieth a
so it be imagined to be planted in stockes stones trees grasse rootes fire water earth aier and brute beastes If not in multitude of personnes why is it said dominabitur à mari ad mare Psal 71. à flumine vsque ad terminos orbis terrarum he shal beare rule from sea to sea and from the riuer to the vttermost coastes of the world If not in multitude of persons what meant God the Father to say vnto Christ his Sonne Psal 2. as Dauid prophecied Aske of me and I wil geue vnto thee the Nations for thine inheritance and the endes of the earth for thy possession If not in multitude of personnes Apologie why triumphe ye so in your Apologie bicause al the worlde doth nowe beginne as you saie to beholde the light of your Gospel mightily spred abroade If not in multitude of personnes why is it said to Abraham Gen. 22. in semine tuo benedicentur omnes gentes in thy seede al nations shal be blessed Why is it said to the Apostles Math. vlt. euntes docete omnes gentes baptizantes eos in nomine patris filij Spiritus sancti Goo ye and teache ye al nations baptizing them in the name of the Father and of the Sonne and of the holy Ghoste Why sayd Christe to his Apostles Act. 1. Eritis mihi testes in Hierusalem in omni Iudaea Samaria vsque ad vltimum terrae Ye shal beare witnesse of me in Hierusalem and in al Iewrie and in Samaria and vnto the vttermost partes of the worlde Knowe you not M. Iewel This opinion of M. Ievvel tendeth to the heresie of the Donatistes that S. Augustine allegeth al these and many mo such places against the Donatistes And what meane you After al these Heresies of our wretched time shal we haue also a Donatiste of you Menne marueile much why you are so contrarie to your selfe and that you lacke the discretion to discerne what maketh with you and what maketh against you What discretion was that to bring in S. Augustines authoritie that saith the Churche is called Catholique bicause it is spred throughout the whole worlde to prooue that the Catholique Churche standeth not in multitude of personnes Can the Churche be spred abrode into euery parte of the worlde without multitude of personnes Pag. 94. Or wil ye the two personnes you talke of out of Fortalitium Fidei M. Ievvel saieth the Catholique Churche standeth in the vveight of Truth and as for personnes it may stand in tvvo should bodily replenish euery quarter of the worlde and contrarie to your selfe graunt that one body may be in diuerse places at one time Or wil you the Weight of Truthe wherein the Catholique Churche standeth as you saie to wander rounde aboute the worlde tanquam accidens sine subiecto Or meane you by your two personnes out of Fortalitium alleged to appointe the Churche to be onely not as the Donatistes did in Aprica alone excluding al the quarters of the worlde besides whiche is more tolerable but in some two personnes as for example your selfe perhappes and M. Grindal or Frier Whitehed or Frier Couerdal or some one or other of the Puritanes and that al the rest of the Realme are no members of your Catholique Churche Or meane you in the excluding of the multitude of personnes to leaue your selfe some refuge if it happen your number to decay to the inuisible Churche as ye were wont to doo being driuen into any narrowe streightes by drifte of reason where menne shal haue as muche comforte of preaching of the Sacramentes and of good examples as the hungrie man hath comforte in his great hunger if it be his fortune to finde a stone Consider wel of your folie M. Iewel in the allegation of S. Augustine and weigh with your iudgement how contrary he is to your doctrine Aug. li. de Genes ad literaÌ„ imperfect cap. 1. He saith that the Catholique Churche is vniuersally perfited and halteth in nothing Meaning thereby that the Churche can not erre ne can not be deceiued This speaketh he expressely of the Churche that is spred throughout the whole worlde that is to say of the visible Churche Your doctrine is that the visible Churche doth erre hath erred and may erre as wel in Doctrine as in manners Thus you see your lucke is very il in the allegation of Fathers in that you beare vs in hande they make with you when they make fully against you Ibidem The truthe say you be it in many or in fewe is euer Catholique And what if it were in none at al Were it not also Catholique If no then the substance of truthe as it is truthe muste needes depende vppon some person and to haue the same called Catholique Lirinensis and S. Augustine telleth you that it must be euery where euermore and of al sortes of menne be beleeued If yea then haue ye once found out a Catholike truthe and a Catholique Churche planted not onely in a fewe personnes but in no personnes at al. The case that Fortalitium Fidei setteth out by waie of supposition which you allege though vntruly as your custom is for his wordes are not duo homines but duo veri fideles hath taken place in Adam and Eue Also in Noe and his smal familie But take the worlde as it is now ful of people I aske you whether it be agreable with Scripture to saie that the Catholique Church consisteth onely and alone in any two personnes as for exemple in M. Iewel if you wil and Sir Iames Proctor your worthy Chauncellour or in any two others But how saie you wil not the Prophete Dauid be founde altogether contrarie and put you in minde of the verse Postula à me Psal 2. dabo tibi gentes haereditatem tuam possessionem tuam terminos terrae Aske of me saith the Prophete in the person of God the Father speaking of the dilatation of Châ—istes Churche and I wil geue thee the Gentiles for thine inheritance and thy possession the vttermost Coastes of the worlde Can you M. Iewel make that narrow and smal to serue your turne which the whole Scripture openly auoucheth to be great and large Whereas you defende Luthers dogge eloquence by the great zeale he had of Goddes glorie and of his holy Temple Luthers eloqueÌ„ce defended by M. Ievvel eadem Pag. 94. Matthaeus Iudex after that you haue once read ouer Matthaeus Iudex a Lutheran and seene how Luther raileth at Oecolampadius and Zuinglius your graund Captaines yea the patriarkes of your progenie and considered by what names he calleth them saying they are as euil as the Deuil him selfe it is likely you wil repente that you euer became his aduocate who so roughly handleth them that are the founders of your owne Synagog In the very nexte line before you allege my wordeâ— with the vehemencie of whiche you doo greatly dislike your selfe in
we maie not beleeue the Pope if he be of a contrarie iudgement to Scripture Why did not you first proue that the Pope hath determined against the Canonical Scriptures wherin the whole weight of the mater lieth But your lucke is alway to leaue that vnproued which you should chiefly prooue and to encomber the Reader most with matters impertinent and quite besides the issue S. Augustines place would haue serued better to conclude that menne ought not to beleeue Heretiques whiche are certainely deceiued if they maie not beleeue Catholiques when they be deceiued But then where were your credite become who are proued to be suche Wolues and Traitours as S. Bernard spake of in Goncilio Remensi whiche Councel you allege so often times Pag. 104. Iewel Pag. 107. S. Hierome saithe Dices super Petrum fundatur Ecclesia Hieron Aduersus Iouinian lib. 1. Licet idipsum in alio loco super omnes Apostolos fiat cuncti claues regni coelorum accipiant ex aequo super omnes Ecclesiae fortitudo solidetur Ye vvel saie The Churche is founded vpon Peter Notvvithstanding in an other place the same thing is donne vpon al the Apostles and al receiue the keies of the kingdome of heauen and the strengthe of the Churche is founded equally vpon them al. Harding M. Iewel allegeth this and other places to his owne confusion The. 22. Chapt. What il fortune hath M. Iewel euer to allege the Fathers to his owne shame That so he doth it appeareth by many other and by this very place of S. Hierome against Iouinian whiche he allegeth maimedly cutting of the halfe sentence For the other halfe sentence is this tamen propterea inter duodecim vnus eligitur vt Capite constituto Schismatis tollatur occasio Yet emong the twelue there is one chosen out to thintent he being ordeined Head the occasion of Schisme be taken awaie Thus S. Hierome there If I had nipte of such a notable peece of a sentence M. Iewel would haue benne at me with the Chinecough c. It had serued S. Hieromes turne better reasoning against Iouinian the Heretique who affirmed the state of Virgins to be of no greater perfection then the state of married personnes as M. Iewel doth also at this daie which heresie S. Hierome confuted neuer to haue graunted that S. Peter who had ben a married man was ordeined to be the Head of the Churche if it had benne as M. Iewel would persuade But bicause the truth was that S. Peter was appointed Head emong the Apostles S. Hierome doth not denie it but sheweth the cause why he was preferred before S. Ihon the Euangelist This is M. Iewels plaine dealing What is falsehod if this be not falsehod Iewel Pag. 107. S. Chrysostome of Peter saith thus Crysost in Matth. hâ—mil 83. Duplex crimen erat tum quia repugnauit tum quia caeteris seipsum praeposuit Peter vvas in double faulte bothe for that â—e vvithstoode Christe and also fâ—r that he set him selfe before the reste Harding The common saying is the blinde eateth many a flie Euen so doth M. Iewel for lacke of dewe consideration deuoure many a soule errour S. Chrysostome hath not one iote in this place that maketh for M. Iewel He speaketh of that stoute confidence that Peter had of him selfe when he said Mat. 26. Tvvo faultes coÌ„mitted by S. Peter Zacha. 13 Although they al meaning the reste of the Apostles shal be offended by thee I wil not be offended by thee Neuerthelesse he offended twise saith S. Chrysostome First in that he withstoode Christe and considered not what was alleged out of Zacharie the Prophet before who said I wil smite the shepeheard and the sheepe shal be scattered Yet S. Peter were it for the great loue and the affection that he bare to his Maister or were he touched with some ambition and trusted to wade through of him selfe without farther helpe of special grace warranted the mater that he would neuer fal from Christe There is one of his faultes The other faulte is Quoniam praeposuit se illis bicause he prefered him selfe before the other Apostles What meaneth that M. Iewel saie you What so euer you would menne should thinke of it it maketh no mater The right meaning of the place is that Peter offended the second time bicause he thought him selfe more sure as touching standing to his Maister then al the reste of the Apostles What is this to the meaning that you would faine wring out of this place that Peter was not Head of the Apostles In the selfe same Homilie before S. Chrysostome calleth him verticem Apostolorum the very Head and chiefest of al the Apostles EtiaÌ„ ipsum ApostoloruÌ„ verticem negare permisit Christ suffered saith he the toppe or head him selfe of the Apostles to denie him Againe S. Chrysostome faithe in an other Homilie as is afore tolde that Peter had committed vnto him the charge Chrysost hom 55. in Matt. and gouernment of the whole worlde Thus you may see how al thinges go against the heare as they say with you M. Iewel thus alwaies to allege suche sayinges out of the Fathers as further not your cause but rather hinder it So shal al they doo that fight against the Truth Ievvel Pag 107. Augustin epist 86. S. Augustine maketh Peter Felovve and Equal vvith the other Apostles Inter seconcorditer vixerunt Petrus Condiscipuli eius Peter and his felovves liued agreably together Harding Peter felow Disciple with the rest and yet Head of al by S. Augustine The 23. Chapt. Peter and they that were Christes Disciples with him liued concorditer for that is S. Augustines worde in good concorde together I graunt what conclude you thereof So did Christe and the Apostles liue in concorde and agreably together and yet there was a difference betwen them pardy If you harpe vpon the terme Condiscipuli Ioan. 15. Matt. 28. whiche you interprete felowes Christe calleth his Apostles in one place his frendes and in an other place his brothers And yet euery wise man confesseth a difference and that Christe was their Head and that they were his Disciples and subiectes Euen so maie we iudge of this Felowship that was betwen Peter and the reste of the Apostles How be it in the selfe same Epistle of S. Augustine S. Peter is called Caput Apostolorum Coeli ianitor Ecclesiae fundamentum Augustin epist 86. The Head of the Apostles the porter of Heauen and the foundation of the Churche Which saying not being S. Augustines owne but an other mans yet his sileÌ„ce in not speaking against it in that place proueth that he doth wel allow it And that to be euen so the same S. Augustine in a Sermone whiche he made to the people vnto whom he spake alwaies without al obscuritie the plaine truth calleth S. Peter Head of the Churche saying Augustin de tempo Ser. 124. Head of the churche Totius corporis
any others Reade the olde Fathers in suche sorte that you may vnderstande them without mistaking their right and purposed meaning then maie you cite them both to your owne honestie and to the commoditie of others The errour of one Falcidius One Falcidius a foolishe man vtterly deceiued went aboute to preferre as S. Hierome of him to Euagrius seemeth to reporte or to matche in one equalitie as S. Augustine saith the order of Deacons with the order of Priesthood For suppression of whiche errour the rather to abbase the Deacons vanitie August in Quaest veter no. Testam Quest 101 S. Hierome disputeth that in diuers places of the Scripture in certaine respectes Priestes are taken for Bishoppes and Bishoppes for Priestes so that if the Deacons be aboute the Priestes sith the Scripture doth cal Priestes by the name of Bishoppes it wil folowe that Deacons should also be aboue Bishoppes Which absurditie is so euident as no man maie graunt it Therefore for the auoiding of this absurditie whiche would followe vpon Falcidius false assertion it behoued him and suche as helde with him vtterly to reuoke that errour that Deacons are either aboue Priestes That a Priest is aboue a Deacon or equal with them A Priest maie doo al that a Bishop doth saue that he can not geue Orders A Deacon can not doo al thinges that a Bishop doth saue onely the geuing of Orders for he can not consecrate the body and bloude of Christ in the blessed Sacrament Ergo the Priest that hath more power then the Deacon must be aboue the Deacon This is S. Hieromes very drifte in that Epistle to Euagrius with the whiche meaning of S. Hieromes your authour Erasmus doth wel agree Erasmus in Antidoto post Scholiam in epist ad Euagriū where he writeth thus vpon the same Epistle Itaque quòd hic aequat humilium vrbium Episcopos cum alijs ad Diaconos est referendum qui nonnullis locis praeferebantur presbyteris quos propemodum aquat Episcopis Where as he doth here equally matche the Bisshoppes of the meaner Cities with other that are Bisshopps of great Cities it is spoken for the Deacons sake who in certaine places were preferred before the priestes whom almost he maketh Bisshoppes felowes And againe In hoc igitur aequales sunt Episcopi presbyteri quòd vbicunquesunt Diaconis sunt praeferendi Touching this pointe Bishoppes and Priestes are equal for that they are to be preferred before Deacons where so euer they be But that there is greate difference in authoritie of gouernement betwixte Bishoppes ' Priestes and Deacons S. Hierome is plaine in the laste sentence of that Epistle where he writeth thus Et vt sciamus traditiones Apostolicas sumptas de veteri Testamento quod Aaron filij eius atque Leuitae in Templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia And that we maie knowe the Apostles Traditions were taken out of the olde Testament what Aaron and his Sonnes and the Leuites were in the Temple Bisshoppes Priestes and Deacons maie chalenge to them selfe the same in the Churche But Aaron being the high Priest and Bisshop was in auctoritie farre aboue al the rest Ergo if Priestes be named in Scripture Bisshoppes as S. Hierome reasoneth against their folie that preferred Deacons aboue Priestes There is one Bisshoppe founde out that ought to haue special rule ouer al the reste and that by a consequent of the very Scripture Whereas S. Hierome condemned the lewde disorder of the Citie of Rome not of the Churche of Rome as M. Iewel vntruly interpreteth which he saith is one with the Churche of the whole worlde keeping one rule of truth with the rest for hauing Deacons in more honour then Priestes and putteth the mater to be tried by authoritie saying that the authoritie of the vniuersal Church of the whole worlde with the which the Church of Rome is one is rather to be folowed then the corrupte manner and custome of that one Citie there is no reason why he should seeme in that place to haue vsed the word Merite Merite for Preeminence after M. Ievvelles iudgement for this worde Preeminence as M. Iewel ful vainely iangleth and can not prooue His seely argumentes stande thus The authoritie of the worlde that is to saie of the vniuersal Churche of the whole worlde and therefore of the Churche of Rome also being One Churche with the reste is greater then the authoritie of the Citie of Rome Ergo the worde Merite in the nexte sentence folowing must signifie Preeminence Againe the power of riches and the basenesse of pouertie maketh not a Bishop either higher or lower Ergo the worde Merite in the sentence before muste signifie Preeminence This is strange Logique by vse whereof euery foole maie seeme to reason wisely if it were once allowed in open schooles The vvorld is more thē the Citie expounded Whereas S. Hierome to Euagrius speaking against the euil custome of Rome where a Deacon was preferred before a Prieste saieth Si authoritas quaeritur Orbis maior est vrbe If wee seeke for Authoritie the worlde is more then the Citie he meaneth not as the circumstance of that Epistle geueth that authoritie there should signifie authoritie in gouernement as M. Iewel hath interpreted making S. Hierome to saie that in Authoritie of gouernement the whole worlde is greater then the Citie of Roome whereby he thinketh to displace the Pope and to depriue him of his authoritie in gouernement and to bestowe it confusely abroade in al the worlde whereof in deede the Confusion whiche they may beste holde and stande by might be procured The truthe is S. Hierome there is not to be vnderstanded to speake of the Churches authoritie in gouernement but of common and publique authoritie to be folowed for auoiding of that errour that made a Deacon better then a Prieste or at least equal with a Priest In Controuersies we folowe authoritie Now saith S. Hierome If we seeke for authoritie the worlde is greater then the Citie As who should saie let no man defende the errour by the authoritie of the Citie of Rome bicause there a Deacon is preferred before a Prieste for what shal we esteme the custome of one Citie the whole world holding the contrarie And the authoritie of no one Citie can be cōparable to the authoritie of the whole worlde Therefore pretending one to obiecte vnto him that the manner was at Rome for a Priest to be ordered at the testimonie of a Deacon he saieth Quid mihi profers vnius vrbis consuetudinem what bringest me foorth the custom of one Citie As who should say Neither at Rome vvas more honour geuen to Deacons then to Priestes it were not to be regarded in cōparison of the custom of the whole world Nowe that the Churche of Rome gaue not greater honour to Deacons then to Priestes by S. Hierome him selfe it seemeth to be euident for so
proufe is nedelesse the thing is manifest * Harding Here treating of Succession as thou seest Reader I haue among other things brought forth TertulliaÌ„ demauÌ„ding of the Heretikes the Original of their Churches Tertul. lib. de praescription and the Register of their Bishops succeding one an an other from the beginning til his tyme. Againe I haue alleged S. Augustine naming 38. Popes of Rome in order August Epist 165 and thereof coÌ„cluded that bicause neuer a one of them was a Donatist the Donatists were al Heretikes Whereupon I also concluded that seing among al the Popes from S. Peter til this daie none was of M. Iewels opinion he and his felowes the Zuinglians and Caluinistes must by the rule S. of Augustine be taken for Heretiques For the true Churche is where the true ordinarie and manifest Succession is from the Apostles til these our dayes This only I require of thee gentle reader that thou woldest vouchesafe to reade this matter through and not to iudge before al be heard For in deede following M. Iewelles confuse order of writing I could not dispose my thinges in such Methode and Order as the weight of the matter requireth Bicause the matter is of importance I intend to leaue out no parte of M. Iewelles woordes whereby he maie seeme to impugne the Catholique doctrine And by the treatie of this one poynte it will appeare what huge bookes we should write if we should directe a ful answer to euerie parte of his idle talke in the pretensed Defence conteined Thus then he beginneth Iewel Pag. 127. Here hath M. Harding taken some paines more then ordinarie He thought if he could by any coloure make the vvorld beleeue vve haue neither Bisshoppes nor Priestes nor Deacons this daie in the Church of England he might the more easily claime the vvhole right vnto himselfe And in deede if it vvere certaine that the religion and truth of God passeth euermore orderly by Succession and none othervvise then vvere Succession vvhereof he hath tolde vs so long a tale a verie good substantial Argument of the Truth Harding Irenaeus saith it is a certaine Rule to knowe the Truth by For hauing reckened twelue Popes who in order succeded after S. Peter to wit Linus Anacletus Clemens Euaristus Alexander Sixtus Telesphorus Hyginus Pius Aniceâ—â— Soter and Eleutherius who then was the twelfth Bishop from the Apostles Irenaeus lib. 3. ca. 3. immediatly he saith thus Hac ordinatione successione ea quae est ab Apostolis in Ecclesia Traditio veritatis praeconiatio peruenit vsque ad nos Et est pleâ—issima haec â—stensio vnim eandem viuificatricem fidem esse quae in Ecclesia ab Apostolis vsque nunc sit coÌ„seruata troditain veritate By this order and Succession the Tradition and preaching of the truth whiche is in the Churche from the Apostles time came euen to our daies And this is a most ful declaration that the faith whiche is kept in the Churche and deliuered in truth from the Apostles time euen til this present hower is the one selfe same faith which is the causer of life and of saluation He saith it is a most ful declaration of the true and liuely faith And you wil confesse I trow that where that faith is there is the true Churche of God Such a Succession of Bishoppes in diuers countries we haue and can shew it from the Apostles time til this daie As the rew and order of Popes in al Chronicles doth shew to the eie and witnesseth to the vnderstanding But such a Succession M. Iewel and his fellowes haue not therefore by his owne confession we haue a good substantial Argument of the Truth Iewel Pag. 127. But Christe saith In cathedra Moysi sederunt Scribae Pharisaei by order of succession the scribes Math. 22. and Pharisees sitte in Moyses chaier Harding Wel handled M. Iewel You bring these wordes as though Christe had spoken them in the reproche of Succession Whereas Christ in that place made an ArgumeÌ„t for Succession in this wise Super cathedram Moysi sederunt Scriba Pharisaei Math. 23. omnia ergo quaecunque dixerint vobis seruate facite Vpon the chaier of Moyses the Scribes and Pharisees haue sitten Therefore kepe ye and do ye what so euer they saie vnto you or commaund you to kepe Could you not see that Ergo M. Iewel whiche is to saie Therefore Could you not perceiue that Christ made a plaine argument why and why only the Scribes and Pharisees should be obeied The matter goeth as if in moe wordes it had ben thus said The Scribes and Pharisees be naughtie men their workes are not to be folowed they â—ie heauy and importable burdens laying them on mens shoulders Math. 23. but they themselues wil not so much as once mâ—â—â— them with their finger They do al their workes for a shew Thus Christ him selfe doth paint them forth al whiche notwithstanding for onely Successions sake bicause by order of Succession they sit in Moyses chaier which my father and I haue planted in respecte thereof doo ye and kepe what so euer they commaund you to doo and kepe Mark the vvord of keeping Marke that he bindeth the people to obeie the very Scribes for Successions sake and to obeye them in keeping and obseruing the former lawes and rites To keepe I saye Beware of that Bishop who not succeding but vsurping the Chaier of good men as M. Iewel doth hauing iustled him selfe into the Chaier of good S. Osmund and others mo in the Churche of Sarisburie doth yet commaund the people not to keepe thinges but to cast them away These nevv Bisshoppes vvil not the people to kepe their faith but to chaÌ„ge their faith There is no Bishop of this newe Religion that commaundeth the people to keepe their olde faith and law but alwaies he biddeth them to change it But Christe bad the people to doo that whiche the Pharisees commaunded them to keepe and not to folow their deedes The Pharisees killed Christe but by keeping their lawes and Orders they should neuer haue come thereto If euer place of holy Scripture made for any truth in the Gospel this place which M. Iewel bringeth against Succession maketh for it and so for it that it can neuer be auoided What Doctor euer wrote vpon the holy Scriptures who might not now be brought for a witnesse of this my assertion S. Augustine saith that Christe made the people secure concerning euil Rulers Ne propter illos doctrinae salutaris Cathedra descreretur August Epist 166. in qua coguntur etiam mali bona dicere Neque enim suae sunt quae dicunt sed Dei qui in cathedra Vnitatis doctrinam posuit veritatis Lest for their sakes the chaier of holesom Doctrine should be forsaken in the whiche yea wicked men are forced to saie that whiche is good For the thinges whiche they saie are not their owne but Gods who in
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
Counters the Kinges Beanch and other prisons in London be hable to kepe men fast But if you speake of your owne Church surely you had Apostates and renegate priestes in it Aduersus LuciferiaÌ„ or you had no Church at al as out of S. Hierome I shewed before who saith no Priest no Church And verely no trew Church euer was there without an External and publike Sacrifice which it might offer to God to acknowlege that he is the beginning and ende of al grace and goodnes But where no external Priesthod is as you now beleue ther is none there is no external Sacrifice and coÌ„sequeÌ„tly no true Church And seing renegate priestes can not make a true Church nor their Sacrifice can be acceptable vnto God yea rather seing they are of the mind and belefe that it is not lawful to honour God with the external Sacrifice of Christes owne body and bloud leaft to vs for that intent it doth stil follow that although ye haue true Priestes which runne from vs yet haue ye neither true Sacrifice by them nor true Church Ievvel Pag. 131. Tâ—rtullian saith Nonne laici sacerdotes sumus scriptum est c. And vve being laye men are vve not priestes it is written In exhortatione ad CastitateÌ„ Christ hath made vs both a kingdome and priestes vnto God his father The authoritie of the Church and the honour by the assemblie or Councel of Order sanctified of God hath made a difference betwen the laye and the clergie whereas there is no assemblie of ecclesiastical Order the priest being there alone vvithout the companie of other priestes doth both minister the oblatioÌ„ and also baptize Yea and be there but three together and though they be laye men yet is there a Church For euery man liueth of his owne faith Harding Wonder not M. Iewel as you confesse that once you did at your misfortune and euil lucke in that by vs a thowsand faultes are sooner fownd in your bookes then you could wel without blushing if any shame were in you note two hundred in myne For who so euer writeth against the truth can not possibly bring one word which for maintenance of an vntruth may be altogether truly applied after the writers minde out of whome the same is alleged onlesse that writer were him selfe an Heretike or in that behalfe by better iudgement noted of some errour Therefore it is easier to find many thowsand Lyes in your bookes then any fewe in myne And as that hath ben shewed in many other examples heretofore so shal it now appeare most euidently in this which you bring out of Tertullian TertulliaÌ„ in exhort ad castitatem MoÌ„tanus and Tertullian coÌ„demned the secoÌ„d Mariages First the booke and worke that you allege is one of those which Tertullian wrote against the Churche after that he became an Heretike and was one of the disciples of Montanus For as Montanus did condemne the second Mariages so did his scholar Tertullian Who hauing corruptly interpreted many places of S. Paule commeth at the length to proue his heresie by conferring the olde Testament with the new Ecce in veteri lege c. Beholde saith he in the olde lawe I finde the licence of mariyng ofte to be inhibited It is enacted in the booke of Leuiticus Sacerdotes mei non plus nubent my Priestes shal not marrye any more But the fulnes of the law as in other pointes so in this was reserued to Christe alone VVhereupon it was more fully and more streightly prescribed that those ought bo be of one matrimonie who are chosen in the Priestly ordâ—r In so much that I my selfe remember certaine menne for hauing had two wiues to haue ben remoued from their place of Priesthod An obiection of TertulliaÌ„ against him selfe But thou wilt say Then is it lawful for other menne to marrie twise for so much as exception is made against them to wit against Priestes to whom it is not lauful to haue ben twise maried Hitherto Tertullian hath gon about by the example of the Priestes of the olde and new Testament to shew that Laye men also may not marrye but once For in the newe Testament S. Paule would haue them only chosen to Priesthod Tit. 1. The husband of one vvife who are or haue benne the husbandes of one wife that is to saye haue neither had two wiues at once nor haue married a widowe nor haue had two wiues one after an other For al this doth the Apostle meane and the auncient Fathers do so witnesse Now Tertullian saw euidently that there was a difference betwen Priestes and laye menne whereupon he made the former obiection to him selfe that the second mariages which only do staye a man from being Priest are absolutely lawful for him who wil be no Priest but wil remaine stil in the degree and state of laye men To the which obiection being to strong for Tertullian it behoued him so to answere as yet his heresie against the second mariages might be mainteined So that nowe M. Iewel bringeth forth his heretical answer made vnto a Catholikes argument Thus then Tertullian goeth forwarde Vani erimus si putauerimus quòd Sacerdotibus noÌ„ liceat laicis licere nonne laici Sacerdotes sumus We shal be deceiued or we shal be vaine men if we shal thinke that to be lawful for Laye menne whiche is not lawful for Priestes We that are Laye men are we not Priestes also And so he goeth forward with that which M. Iewel did allege for his purpose Double priesthod For wheras there is a double Priesthod one publike and external which is onely coÌ„mon to those that receiue power to consecrate Christes Body and Bloud at the Altare the other priuate and internal which is indifferently common to the Priestes and to laye men whereby they al receiue power in Baptisme to offer spiritual Sacrifices vnto God 1. Pet. 2. as S. Peter saith Tertullian would haue the argument to be good that as none are made publike and external Priestes whiche haue had two wiues so none who are internal priestes might haue two wiues But Tertullian is deceiued in his heretical argument as wel as M. Iewel is in alleging an heretical authoritie Whereupon S. Hierome saith Montanus TertulliaÌ„ enemie â—o sâ—coÌ„d mariages qui Nouati schisma sectaÌ„tur putant secunda matrimonia ab Ecclesiae communione prohibenda cùm Apostolus de Episcopis Praesbyteris hoc praecipiens vtique in caeteris relaxârit non quòd hortetur ad secunda matrimonia sed quòd necessitati carnis indulgeat Montanus and those who followe the schisme of Nouatus thinke that the second Mariages ought to be forbidden from the Communion of the Church whereas the Apostle geuing that commaundement vnto Bishoppes and priestes hath doubteles released it in other men Not that he exhorteth them to secoÌ„d mariages but bicuase he yeeldeth to the necessitie of the flesh So that S. Hierome reproueth
Returne Article 4. fol. 30. sequētib I think it not good to stād about it here bicause the matter is wel handled already by M. Dorman M. Cope and M. Stapletō But you dissembling what they say go on to mainteine the Successiō of lies in your own generatiō Iewel Pope Liberius vvas an Arian Heretike Harding Or els you are an errant sclaūderous lier The truth witnessed by al sortes of writers is that he suffered bannishment by Constantius the Arian Emperour for the true Catholik faith Hieron in Chronicis in Catalogo and as S. Hierome reporteth being ouercome with the tediousnesse of his bannishmēt subscribed to the Heresie after a sort to wit by setting his hand to the bannishment of Athanasius For the Popes power was then knowen to be so great that the Emperour knew the Patriarke Athanasius could not seeme iustly to be deposed onlesse both other Bishoppes and specially the Bishop of Rome had agreed vnto it But when Liberius would not agree to the Emperours vniust request he was bannished Theodorit lib. 5 hist Tripart cap. 18. and as Theodoritus witnesseth he returned home to his See at the request of the vertuous Matrones of Rome who knew him to be farre frō the Arians heresie and iudged so wel of him for it that they would not cōmunicate with Felix whom the Emperour had placed in Liberius roume For somuch as no man knew the cause and state of Liberius better then Athanasius of al otherlie is chiefly to be heard His wordes are these Athanasius in Epist ad Solitariā vitam agentes VVhat Athanasius iudged of Liberius Liberius deinde post exactum in exilio biennium inflexus est minisque mortis ad subscriptionem inductus est Verùm illud ipsum quoque eorum violentiam Liberij in haeresim odium suum pro Athanasio suffragium cùm liberos affectus habebat satis coarguit Afterward Liberius hauing passed ouer two yeres in bānishement stooped and by threates of death was brought to subscribe But that very selfe same facte of his is a sufficient argument both of their Violence and of the hatred that Liberius bore to the heresie of the Arians and what his consent and opinion was concerning Athanasius at what time he had his desires free that is when he might both speake and do freely what semed to him most mete and expediēt in that cause How plaine are these wordes against you M. Iewel Athanasius who liued together with Liberius and knew his whole state sawe right wel that the Subscription which he made proued him not an Arian Heretik but rather a Catholike bicause he subscribed not voluntarily but violently cōstrained and that not with a vaine feare only but also with the present bannishment of two yeres and farther with the threatninges of death Therefore although Liberius sinned greuously in yelding for feare yet he neither was an Arian nor preached he their heresie in his Churche at Rome after his returne but rather repented his deede of subscription and amended it by preaching and doing al that he was hable against the Arians and therfore after his death Epiphanius calleth him beatum Epiphan Haeres 75 Tripart lib. 7. c. 23 In Apolog 2. blessed and Theodoritus calleth him sanctissimum most holy In an other place Athanasius writeth of him thus Eximiarum vrbium Episcopi capita tantarum Ecclesiarum et verbis mihi patrocinati sunt exilia sustinuerunt in quorum numero est Liberius Romanus praesul qui quanquam non vsque ad finem exilij maela perpessus est biennium tamen in ea transmigratione perdurauit non ignarus sycophantiarum quas patiebamur The Bishops of famous cities and the heades of great Churches fauoured me bothe in wordes and for my sake also susteined bannishement Emong whom was Liberius the Bishop of Rome who although he suffered not the miseries of bannishement vntil the ende yet he continued in that place whiche he was carried vnto two yeres not vnwitting what were the sclaunders that we suffered This Liberius then although perhaps he subscribed at the length yet was there neuer good or honest man that euer would cal him an Arian who in dede neuer loued the Arians but abhorred their opinion But perhaps perhaps I say he was wearye of his long bannishement and after terrible threates of death being otherwise weake subscribed Wel maie such a forced subscriptiō argue the lacke of fortitude certainely it proueth not heresie For an Heretike doth stubbornely defende his opinion But Liberius was so farre from defending the Arian heresie that he could hardly with terrour of death after two yeres banishmēt be forced to put his hand vnto the booke against Athanasius which was in deede a derogation to the faith by a cōsequēt but directly it was not Arianisme How seemeth not this wicked generation to spring of the Deuil sithence it maketh the worst of euery thing speaking euil of that which may wel and ought charitably to be defended And yet if he had benne an Arian with al his harte so long as he neuer decreed any thing according to the Arian heresie nor did set it foorth by publike authoritie of the See of Rome that should not hurt our matter of Succession Iewel Pag. 131. Pope Leo as appeareth by the Legende vvas likevvise an Arian Harding Here are al thinges stoutely spoken and nothing proued There haue benne ten Popes euery of whiche was called Leo but none of them al for ought that can be prooued was an Arian But it appeareth by the Legende say you What an obscure proufe is this yet how cleare is the sclaunder What Legende meane you M. Iewel Is it so notable that it was ynough to say the Legende whiche manner of speache we vse when we speake of knowen thinges Or were you a shamed to name the authour Verely onlesse you meane Leo the first I dare boldly say you can shewe vs no Legende written of any other Pope of that name And doth it appeare by his Legende that he was an Arian Certainely the contrarie appeareth That holy and learned Pope bothe by his owne learned workes Leo the first farre from al suspicion of Arianisme wherein he speaketh much against the Arians and by the witnesse of the fourth General Councel and of al the worlde besides is so purged from the suspiciō of that infamous name that your sclaunder in such a case must needes be most damnable vnto your selfe Truly me thinketh I lacke wordes to set foorth in due colours the lewd licentious tongue of this Sclaunderer and yet he alleageth nothing at al for al those hainous crimes which he imputeth vnto so many innocent and worthy menne The vvorthy Legende by vvhich it appeareth to M. Ievvel that pope Leo vvas an Arian Iacobus de Voragine But wilt thou know learned Reader what a worthy peece of worke it is that M. Iewel here calleth the Legende whereby he would proue that Pope
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
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
Episcopus But whether he beareth that name of the one or of the other it maketh no great matter If it be so it remaineth that you can tel vs in what parte of the worlde whether in Asia in Aphrica or in Europa or in the new founde landes there be any place of that name I thinke you must be faine to looke ouer al the Geographical tables and bookes you haue and borrowe some of your felowes too and put on your spectales of the best sight and yet for al that I warrant you not finde it except it be in Vtopia Wel M. Iewel that you maie vnderstande that the more occasion you geue me to seeke the more I finde matter of Vntruthe and ignorance to charge you withal I tel you in deede that you haue named Ioannes Camotensis in steede of Ioannes Carnotensis if you haue respecte to his Bishoprike Ioannes Camotensis must be Ioānes Sarisburiensis vvho vvas Bishop of Chartres in France and thereof in Latine called Carnotensis Defence pag. 613. But if you wil haue his Countrie signified then must you cal him Ioannes Salesberiensis or Sarisburiensis choose whether as you haue done Pag. 132. I might saie that this Ioannes Sarisburiensis was a Bishop in al respectes farre better to vse your owne wordes not then Leontius Hippolytus or Clemens as it liketh you to skoffe at those learned and blessed Bishoppes but then Iohn Iewel of Sarisburie if you naming your selfe Iohn of Sarisburie could iustly be accompted any Bishop at al. But betwen a Bishop and no Bishop in this behalfe there can be no comparison This is not the first time that you haue alleged your witnesses by a blinde gheasse hearesaie or reporte not hauing seene their bookes nor knowing what the Authours were You can saie much by rote and prou◠litle by skil as in many other places but here moste euidently it appeareth For if you had knowen that your Ioannes Camotensis is the selfe same Ioannes Sarisburiensis otherwise named Carnotensis for that he was in his time Bishop of Chartres in Fraunce Pag. 132. named Carnotum in Latine whiche you haue alleged before out of his woorke entitled Polycraticon but neuer declaring out of what booke thereof being eight bookes in the whole or what Chapter bicause yee neuer readde the place in the Authour him selfe but receiued it by the waie of almes of frier Bale Flacius Illyricus or some suche other if I saie you had knowen so muche as you might if you had taken the paine to peruse the Polycration your selfe you would neuer haue made so muche a doo about so smal a matter Now for your better instruction and fuller satisfaction maie it please you to vnderstand that he whiche is misnamed in Epitome Bibliothecae Gesneri Ioannes Camotensis is in Partitionibus eiusdem Gesneri tituli 5. fol. 95. rightly called Ioannes Carnotensis And that your Ioannes Camotensis is by you blindly mistaken for Ioannes Carnotensis it euidently appeareth by the sentences alleged by your owne Necromantical Doctor Cornelius Agrippa and by an other of the Spritish sort of your gospel Paulus Scalichius in his railing Libel De Choraea Monachorum Paul Scalichius and by lying Illyricus in Catalogo testium veritatis which are adscribed by Baudy Bale 2. Centur. Scriptorum Britanniae pag. 212. too Ioannes Carnotensis out of his Polycraticon And in deed they are there to be founde albeit not to that purpose that al the packe of your holy brethren haue vntruely alleged them for And therefore neuer a one of you al hath quoted either number of the booke or Chapter where any of those sentences are to be founde lest your falsehed might haue benne espied and that by reading the whole discourse of the places your euil purpose should haue benne nothing furthered but much hindred But if it wil please either you or the Reader to peruse the 16. chapter of the 5. booke and the 24. of the 6. booke of the sayd Polycraticon you for your parte shal haue occasion to vnderstand your errour and folie and the Reader for his parte not to be deceiued with your blinde reporte Pag. 51. Cusanus sovvly and ignorantly belied of M. Iew. You beare your Reader in hand pag. 51. that Nicolaus Cusanus wrote a booke entituled de Auctoritate Ecclesiae Concilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture And as though you had seene the booke and wel perused it you referre your Reader thereunto in 14. mo places of this your pretensed Defence as it shal appeare to him A false forged booke odiously attributed by M. Ievv to Cardinal Cusanus in xv Sundri◠places that wil take the paines to turne to these pages here truely quoted 53. 55. 78. 157. 331. 438. 439. 474. 558. 593. 665. 674. 704. 724. Now M. Iewel notwithstanding al these quotations of yours if you be hable to shewe vs any booke of Cusanus so entituled either in print or in autenticke written hande I wil saie that you wil proue your selfe a truer man then euer I tooke you to be But bicause this maie litle moue you I wil more adde on the contrary side if you be not hable to shewe the same after so many allegations out thereof it wil consequently folowe that you are a shamelesse man I might saie a false harlot If a man were disposed to dally with you in a matter most certaine as you vse to doo with others when you thinke you haue gotten any smal shadowe of some counterfeit aduantage for an vndoubted example whereof I referre the readers to the page 414. he might perchaunce dash you quite out of countenance and deface you for euer yea euen before your frendes and the flattering vpholders of your dooinges which would greeue you at the harte Now might one chalenge you and saie M. Iewel if you be hable to shew any booke or halfe booke oration or epistle or any litle pamphlet whereunto Cusanus hath geuen this title then wil the Catholiques graunt you more then euer you were hable to gete yet at their handes If you haue al the bookes in your studie either of your owne or of other menne that you allege then bring the booke with this title forth and you shal discharge your selfe of a most impudent lie and sclaunder And if you be hable so to doo then I praie you let it be proclaimed by you with your booke in your hand at Powles crosse as you haue done at other times to your worship forsooth that al the worlde maie beare witnesse thereof Verely M. Iewel it appeareth that you haue readde more then you vnderstand or at least then you haue liste to vnderstand and yet you allege more then euer you readde in the bookes whereunto you referre vs as it maie wel be proued by this present example and many other the like You maie beshrewe him to whom you gaue so light credite herein Couet not praise by