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
Vicare of Christe aboue Lordes and kinges of this worlde and to see Princes and Emperours promise and sweare obedience vnto him Confut. fol. 178. b Harding That all Kinges and Emperours receiue their whole power at the Popes hande I neuer said it ne wrote it nor that they ought to sweare obedience and Fealtie vnto him These wordes are not to be founde neither in the places whiche you haue coted nor in the whole Confutation els where What and how great obedience Christian Princes owe vnto the Churche and vnto Christes Vicare the chiefe Gouernour of the same this is no place at large to discusse The wordes that you allege I acknowledge to be myne If that whiche there foloweth be ioyned withal the whole circumstance of my discourse declaring what is my meaning considered nothing shal seeme said beside truthe or reason After the wordes before rehersed immediatly thus it foloweth But they Confut 178. b. It is no absurditie the shepherd to be in auctoritie ouer the vvhole flocke Distinct 96. C. duâ— sunt that are the faithful subiectes of the Church of God thinke it no absurditie that the shepherd be set not only aboue the Lambes and Ewes of the Churche but also aboue the Wethers and Rammes them selues It is a very great folie for them to finde faulte with the Superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet being a Bishop he is aboue any temporal Prince concerning his priestly office Lo M. Iewel by these and other my wordes in that place you might haue seene had you not bent your witte maliciously to stirre her Maiestie to hatred against vs what are the thinges and causes in whiche I reporte the Princes and highest estates of the world to stoupe vnto Christes Vicare and to promise him obedience As for Homage and Fealtie suche as Vassalles rendre vnto their temporal Princes in regard of temporal Dominion whereof by sownd of your speache you seeme to meane I spake not one word Is this the charitie of your Gospel M. Iewel by such vntrue meanes to incense the Prince against vs Item there Iewel VVhereas Pope Zacharias by the consent or the conspiracie of the Nobles of France deposed Chilpericus the true natural and liege Prince of that Realme and placed Pipinus in his roume Lo saith M. Harding ye must needes Confesse that this was a diuine power in the Pope for otherwise he could neuer haue donne it Thus muche he esteemeth the dishonours and ouerthrovves of Gods anointed Confut. Fol. 182. a. Harding Nay rather Lo saith M. Harding ye must needes confesse that M. Iewel belieth him and bothe vntruly reporteth his wordes and falsifieth that Storie For truly to speake it was not Pope Zacharie that deposed Childerike Let it be weighed what I saie touching this matter answering to the obiection which the Apologie maketh against the Popes in general These be my wordes Confut. Fol. 181. b. King Childerike of Fraunce deposed and Pipine aduaunced to the croune If the Pope Zacharias deposed Childerike for so I finde him more commonly named the king of Fraunce only vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tel that storie and not see what a strength of auctoritie is in that See which is hable with a worde to place and displace the mightiest king in Europe With a worde I saie for I am sure you can shewe vs of no armie that he sent to execute that his wil. Is that the power of a man trowe ye to appointe Kingdomes Can the Deuil him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe said when the Iewes obiected that he did cast out Deuilles Math. 12. in the name of the prince of Deuilles Beware ye sinne not against the holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges Which thing vndoubtedly he could not doo profitably and peaceably but by the great power of God And yet did that line of Pipine The prosperitie of the line of Pipine and Charles surmounted al other VVhat did Pope zacharias in the deposing of king Childerike and Charles the great whiche the Pope did set vp florish aboue any other stocke that ye can name sence the inclination of the Romaine Empire Whiche in that transposed state of so great a Kingdome maketh no obscure Argument of heauenly approbation and diuine prouidence Neither did the Pope Zacharias depose Childerike bicause he fansied him not as ye sclaunder but only consented to loose his subiectes from bonde of othe made to him at the general and most earnest request and sute of al the Nobilitie and communaltie of the whole realme of Fraunce VVhat manner a maÌ„ Childerike vvas finding him very vnprofitable and vnmeete for the kingdome as one who being of no witte and therefore commonly named Stupidus as muche to saie a dolt was altogethâ—â— besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of women Therefore in your owne wordes ye confesse a diuine power in the Pope as by whom God directeth the willes of faithful princes on the earth The more such examples ye bring the worse ye make your cause I would hier you to ease me of the labour of prouing such a notable facte You that find so great fault with Pope Zacharias for coÌ„senting after a sort to the depositioÌ„ of Childerike a beastly man an vnprofitable and vnworthy King of Fraunce why do ye allow cherish and coÌ„mend so much Christofer Goodman and Iohn Knoxe with their felowes and helpers that were together at Geneua for writing intising and doing what in their power did lye to depose the noble and lawful Quenes of England and Scotland and with the Blastes of their traiterous Trompettes to remoue them from the right of their Crownes and roial estates Saith not Goodman that Wiat did his duetie in taking Armes against Queene Marie and that al such were Traitours as deceiued him and tooke not his parte If al be rightly constrewed the Quenes Maiestie of England now being I suppose hath no great cause GoodmaÌ„s bookes named the first and secoÌ„d blaste against the monstrous regimeÌ„t of vvomen Item an other hovv to obey or disobey VVith other the like fierbraÌ„des of knoxe aÌ„d Gilbie GoodmaÌ„ in the Treatie hovv to obeie or disobeie pag. 204. either to commende them for such seditious Blastes or to like wel of you and your companions for geuing eare winde and fauour to the blowing of the same If Goodman had ben Pope of Rome as Knoxe they saie taketh vpon him to be Pope of Scotland ô Lorde what Counterblastes would ye and your good fellow Trompeters eâ— this haue blowen vp against him Long er this tâ—e whole world should haue rong of it and the Pulpites whiche ye vse as your
Hornes and Trompettes should haue stooncke of your breath But it is wel that he hath a Good name and is no Pope Item there Iewel VVhereas also Pope Boniface the eight for that he could not haue the treasorie of Fraunce at his commaundement endeuoured vvith al his both ecclesiastical and vvorldely puissance to remoue Philip the Frenche king from his estate and vnder his Bulles or letters Patentes had conueighed the same solemnely vnto Albertus the king of Romaines M. Harding here telleth your Maiestie that al this vvas vvel done to the intent thereby to fray the King and to keepe him iâ—â—vvâ— and to reclaime his minde from Dissobedience Confut. fol. 1â—2 b. Harding Neither was this the cause of Pope Bonifacius his falling out with the Frenche king that you assigne nor applied he al his both Ecclesiastical and temporal power to depriue the King of his Crowne nor euer said I that al this was very wel done as you report With so many Vntruthes you abuse the pacience of her Highnesse Let my wordes be weighed as I vttered them my selfe and then may it be iudged whether I answere to the sclaunderous obiection of the Apologie reasonably or you out face the matter with lying falsly These be my wordes Confut. fol. 182. a. The causes of the strife betvvene Philippus Pulcher and Pope Bonifacius Concerning that ye say of king Philip surnamed Le Bel if we may beleeue Paulus AEmylius the best writer of the Frenche Chronicles the cause was such betwene Pope Bonifacius and that King that if he did not only excommunicate him but also offered gifte of his Kingdome to Albert the Emperour as Platina your Author herein writeth he may seeme therein to haue done not altogether so euil as ye pretende For as bothe AEmylius and Platina do witnesse the cause of their falling out was that whereas the Pope being first sued vnto by Cassanus Cassanus a Christian Prince and a great Conquerour in the East to ioyne with him for the recouerie of the holy land sent the Bishop of Apamea to the Frenche King for his necessarie aide in that so common a quarel of al Christendome he being offended either that the sute was not first made to him either for that the said Bishop had done his Ambassade with shewe of more auctoritie then the King thought it became him or vpon some other priuate grudge did not only vtterly refuse to sende any helpe toward the voyage but also contemptuously beside common order and cruelly committed the Popes legate to prison and there kept him vntil such time as through the Popes Interdict the King was compelled to set him at libertie Now of geuing awaie his kingdome this chiefe French Historiographer maketh no mention And if the Pope so did why may he not seeme to haue done it rather to feare him and to reclaime his mind from disobedience Verely Platina writing it declareth how before the Pope proceded to that extremitie the French King did what in him laye to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike Al these thinges with eueÌ„ iudgement weighed that Pope seemeth not so much worthy of the blame which by your maligne reporte ye charge him with specially the occasion being first geuen of the Kinges vnlawful demeanour But what so euer may be iudged hereof yea though the Pope therein be without al excuse what is that to you How serueth it you to any colour of excuse of your Schisme and cutting of your selues from the rest of Christendome Christes mystical bodie Thus there And whereas M. Iewel maketh so much adoo about that whiche in deed I said not but whiche he vntruly beareth the Reader in hand I say that is that yf the Pope gaue away the kingdome of France from the Prince he did it to thintent to fray him whereat he ieasteth in the Defence saying A prety deuise to fraie a king to pulle the Crowne Emperial from his head to this I answere I spake it not absolutely but asked why if the Pope so did the case being wel weighed he might not seeme rather to haue done it to fraie him and to reclaime his minde from disobedience as by the euent it was shewed that so he did For the Frenche King returning to obedience and being reconciled kepte stil the crowne notwithstanding that gifte And when so euer any Prince at other times reuoked his euil purpose and confourmed him selfe to right such giftes of titles were also eftsones by the Popes reuoked In deede certaine Popes vsed that practise as a meane only to withdrawe Princes from wicked attemptes and most coÌ„monly the same tooke good effecte I denie not but some times by such practise Princes were remoued from their estate and other enioyed their roumes but the same were such as perseuered incorrigible Item there Iewel Novv touching your Maiesties noble Progenitours the kinges of this realme vvhere as vve as our loialtie and allegiance bindeth vs iustly coÌ„plaine that Pope Alexander 3. by violence and tyrannie forced king HeÌ„rie the second to surrender his crovvne Emperial into the handes of his Legate and aftervvard for a certaine space to contente him selfe in priuate estate to the great indignatioÌ„ and griefe of his louing Subiectes And that likevvise Pope Innocentius the third sturred vp the Nobles and Commons of this realm against King Iohn and gaue the inheritance and possession of his dominions vnto Ludouicus the French king as for the misusing of your Maiesties most deere Father of most noble memorie king HeÌ„rie the eight for asmuch as the smarte thereof is in fresh remembrance I vvil say nothing to these and al other like tyrannical iniuries and iuste causes of griefe M. Harding shortely and in light manner thinketh it sufficient to ansvver thus vvhat though King Henrie the second vvere il entreated of Pope Alexander 3. vvhat though king Iohn vvere il entreated of that zelous and learned Pope Innocentius Tertius VVhat though King Henrie the eight vvere likevvise entreated of the Popes in our tiâ—es Confut. fol. 340. a. Harding Many and sundry false partes practized by M. Ievvel at once Here al thinges are laid forth with Rhetorical amplifications to the most aduantage withal many vntrue partes be practized The Popes are falsely belyed The wicked deedes of the Kinges are craftily conceeled My wordes are impudently falsified My whole purpose and meaning is misconstrued The ende for which I spake thereof drawen therevnto by special occasion ministred by the Apologie which was chiefely to be treated of is not so much as with one word touched My tale is cut of in the middes and may not be suffred to be tolde out to the end Now bicause there is no dealing with M. Iewel but the bookes whence euery thing is alleged being laid open and euery place that is handled turned vnto for there was neuer Iuggler that begyled mennes eyes more with legierdemaine then he begileth mennes mindes with his false sleightes if his
Reader how he keepeth him selfe a luffe of from the point with what stuffe he filleth certaine leaues of his Booke how he starreth from Doctour to Doctour how he confoundeth him selfe and the Reader and though he bring neuer so much out of other Writers yet commeth not at al to the point directly First Pag. 165. he laboureth to discredite the holy Ancient Fathers as menne that haue not dealte indifferently herein but haue gonne to farre either in the auancing of Virginitie or in the disgracing of lawful Matrimonie Before he entreth his Allegations whereof that whole Treatie standeth he putteth foorth twoo sayinges the one of Origen the other of S. Hierome in reproufe of them that condemned Matrimonie And yet euen there immediatly after he allegeth them both for condemners of Matrimonie Then he laith foorth the stoare of his Allegations whereby he would haue it appeare Tertulliā alleged by M. Ievvel against the Churche in that for vvhiche he is condēned of the Churche that certaine Ancient Writers had an euil opinion of Matrimonie There he allegeth two sayinges of Tertullian in exhortatione ad castitatem whiche Booke he wrote against the Churche as S. Hierome saith and therefore it is condemned of the Churche for whiche cause he should not haue alleged him then twoo sayinges out of the Authour of the imperfite worke vppon S. Matthew vnder the name of S. Chrysostome which also is a worke ful of heresies Item certaine sayinges out of S. Hierome writing against Iouinian and Heluidius Againe sayinges out of Athenagoras S. Hierome Gregorie Nazianzen and Origen by whiche he beareth the Reader in hande they haue condemned the seconde Marriages of Widowers and Widowes After this he reckeneth vp so manie Priestes Pag. 166. and Bishops as he hath read of to haue benne married menne who in deede were married before they receiued holy Orders and not otherwise There Palea Palea that is to say the Chaffe that is set out in Gratian concerning Priestes and Bishops that were many Popes Fathers a very fonde fabulous tale is admitted to the place of a great Doctor yet by him much falsified Pag. 167. and altered from that he found in Gratians booke There also beside the report of Aeneas Syluius whiche him selfe recanted and of Polydore Vergil a man of our time and in these matters of smal credite he sticketh not to praie helpe of one Fabian a late seely Chronicler of London and with his woorshipful testimonie forsooth would faine prooue his mater that is to saie with a maine Lie that Bishoppes and Priestes lyued a thousand yeres together with their Wiues no lawe being to the contrarie Nowe were al these thinges true according to the purporte of M. Iewelles doctrine as for the more parte they are very false and the Doctours by him corrupted and very vntruly reported what should they make for his purpose I meane for the point it selfe of this Controuersie which is that it is lawful to marrie after the Vowe of Chastitie or after holy Orders receiued For I trow M. Iewel wil not vse this simple kind of Logique Certaine ancient Writers condemned Matrimonie which is vtterly false in respecte of al others by M Iewel here named excepte Tertullian that condemned the seconde Marriages whom the Churche for the same reiecteth Item certaine learned and holy menne in the Primitiue Churche were made Priestes and Bisshoppes after they had benne married Ergo it is lawful to marrie after the Vowe of Chastitie and after holy Orders taken As this reason is fonde and litle worth so al the sayinges of Writers whiche he hath heaped together hitherto serue him to no purpose but to increase the bulke of his Booke After al this feeling him selfe pressed with the force of the Vowe which being aduisedly made is of necessitie to be performed as I prooued in my Confutation to keepe him selfe stil a luffe of from the point of the Question he taketh a newe waie saying that the Priestes in England were neuer Votaries Touching this matter whether the Priestes of England were Votaries or no F◠290. ◠I referre the Reader vnto the first Chapter of the fifth booke of this Treatie Howsoeuer it be by this answer M. Iewel fleeth from the point as farre as he fled before For the Question is whether Priestes in general that haue made a Vowe of Chastitie maie marrie and he answereth that Priestes of England be not Votaries Which answer serueth as aptly in this case as if a question being demaūded of him whether Heretikes are to be burned he would answer we the Superintendentes of England and our Ministers be no heretiques From this he conueigheth him selfe to certaine common places and bringeth in a Huge number of Doctours sayinges tending to this meaning in effect that Chastitie is hard to keepe that it is the gifte of God that God geueth it not to al that it is to be counselled but not commaunded that a man consider wel of what strength he is and if he see him selfe not hable to perfourme the preceptes of Virginitie that rather then he fal into the dungeon of deadly sinne he take a wife and vse the remedie ordeined against incontinencie Al which sayinges we graunt be true and are to be vnderstanded of them whiche be free and haue not bounde them selues by deliberate Vowe to conteine To be shorte it were a very tedious thing here to reherse how he ronneth from Doctour to Doctour how he craueth stuffing of the Canonistes and Schoolemen whom God wote he litle esteemeth how he writeth out their sentences and therewith filleth vp his Booke As for the ancient Doctours sayinges that folow after al this they are spoken some against the perfourmance of wicked Vowes some serue for admonition that certaine maie be suffred to marrie who hauing made onely a simple Vowe either can not or wil not conteine and that the Marriages of suche personnes ought to stand for good and not to be dissolued some importe rebuke of filthy life and exhortation to Chastitie some be written against them that either vtterly condemned the state of Matrimonie or willed Priestes and Deacons in the Primitiue Churche to be compelled to forsake the companie of their lawful Wiues whiche they had married before they receiued holy Orders Thus he writeth out other mennes sayinges without order or discretiō skippeth from one matter to an other and emptieth as it were the stoare of his Notebookes into this Defence and when he hath shuffled in al he proueth nothing directly but onely bringeth the Reader to a Confusion and commeth not at al to the discussion of the point that we staie vpon whiche in this matter of Priestes Marriages is that to marrie it is not lawful after deliberate Vowe of chastitie made nor after holy Orders receiued What colourable argumentes or testimonies he bringeth to proue the affirmatiue Infrà lib. 5 Cap. 2 in this Treatie Reader thou shalt see them cleerely confuted Likewise to shew
authoritie to any heresie or errour I denie vtterly neither shal M. Iewel or any of his felowes what so euer be hable to proue the contrarie That any where I haue tolde them sadly and in good earnest that the bishop of Rome is a king if he meane the expresse name of a King I tel him here eftsones sadly and in good earnest and without Saulue la vostre that it is a starke lye Confut. fol. 280. a. The pope hath kingly power yet is he no king In the first place of my Confutation by him coted I say The pope hath a kingly power ouer his owne subiectes euen in temporal thinges and now I tel you here for example he hath it as Moyses had yet he taketh not vpon him to be a King nor chalengeth vnto him that title Neither doth he in his owne person bicause he acknowlegeth him selfe to be no King exercise the function and office of a King but committeth such charge vnto other Laye persons If ye enuie the Pope his kingly power and possessions whiche he holdeth by right beware you be not at length thought vnworthy and remoued from the landes of a Baron and the Earledom of S. Osmunde whiche you holde vnduely If that happen to come to passe where then shal we finde your good Lordship In the other place of the Confutation vpon occasion geuen by wordes of the Apologie I say that the Pope maie rule temporally Confut. fol. 305. b. and more there say I not touching this matter Item there Iewel That vnto him belongeth the right of bothe Svvordes as vvel Temporal as spiritual Confut. fol. 247. b. Harding What so euer I bring in my Confutation concerning both Swordes committed vnto the Successour of S. Peter it is S. Bernardes it is not myne Wheras the Apologie maker were it M. Iewel or who so euer it was by the multitude of the light scoffes it appeareth that he was the Penneman of it mary the stuffe I heare say was gathered by the whole Brotherhead whereas I say he steppeth forth very peartly and saith thus Confut. fo 247. a. I haue a special fansie to common a worde or two with the Popes good Holinesse and to say these thinges vnto his owne face Tel vs I praie you good holy Father c. Which of the Fathers euer said that bothe the Swordes were committed vnto you To this question the answere I make in the Popes behalfe is this Confut. fo 247. b. L. Si quis C. d. test Of the Popes teÌ„poral Svvorde De Considerat li. 4 Math. 26. Let S. Bernard writing to a Pope answer for the Pope He is a sufficient witnesse Where your selfe doo allege him much against the Pope you can not by the lawe iustly refuse him speaking for the Pope The spiritual sworde you denie not I trowe Of the temporal sworde belonging also to the Pope thus saith S. Bernarde to Eugenius He that denieth this sworde to be thine seemeth to me not to consider sufficiently the worde of our Lorde saying thus to Peter thy predecessour put vp thy sworde in the scaberd The very same then is also thine to be drawen forth perhappes at thy becke though not with thy hande Elles if the same belonged in no wise vnto thee where as the Apostles said Lucae 22. The Churche hath both svvordes by S. Bernard beholde there be two swordes here Our Lorde would not haue answered it is yenough but it is to muche So bothe be the Churches the spiritual sworde and the material But this to be exercised for the Churche and that of the Churche That by the hande of the Priest this of the souldier but verely at the becke of the Priest and commaundement of the Emperour Thus touching the Popes bothe swordes you are fully answered by S. Bernarde I trust you wil not be so vncourteous as to put him beside nor so parcial as to allow him when he seemeth to make some shewe for you and to refuse him when he is found plaine contrarie to your false assertions Vpon this place of S. Bernarde M. Iewel in the Defence sitting forsooth M. Iewels graue sentence pronounced against S. Bernarde Defence pag. 528. Ibidem as it were vpon the Benche like a Iudge hauing power to geue sentence either of life or of death saith ful grauely and Iudgelike and pronounceth this sentence S. Bernarde saith The Pope hath bothe swordes But S. Bernardes authoritie in this case is but simple But why I praie you Sir Iudge Marke the cause and profounde reason of this Iudge He liued saith he eleuen hundred yeeres after Christes Ascension in the time of King Henry the first the King of England in the middes of the Popes route and tyrannie And shal we for this cause shake of S. Bernarde Then why maie we not as wel sitte in Iudgement vpon M. Iewel and in like sorte but with more reason pronounce this sentence M. Iewel saith the bodie of Christe is not in the Euchariste the bodie and bloude of Christe are not to be adored in the Sacrament The Churche hath no externall Sacrifice no external Priesthod Praier made for the dead is vaine and superstitious There be not seuen Sacramentes but onely two and by the same grace is not conferred or geuen but onely signified The Pope is Antichriste and al that holde the olde Faith of the Churche who are Papistes perteine to the Kingdome of Antichriste c. But M. Iewels authoritie in these cases is but simple He liued almost sixteen hundred yeeres after Christe and is yet aliue in the time of Quene Elizabeth the Quene of England in the middes of the Caluinistes route and tyrannie The same sentence with a smal change of wordes maie with like reason be pronounced vppon Luther Zuinglius Peter Martyr Bucer Caluine Beza Baudie Bale Hooper Cranmare and the rest of that wicked route It were a thing worthy to be knowen why S. Bernarde should be condemned in respecte of his age and of the route whiche this man telleth vs the Popes then bare and these Apostates should be beleeued and honoured with al mennes assent yelded to their sayinges and teachinges their age being foure hundred yeeres later the tyranny crueltie vilanie and outrage whiche in sundry places by them of that side is vsed farre surmounting any what so euer seueritie of gouernement whiche the Popes vsed in that time their learning not equal with the learning of S. Bernarde their witte muche inferiour to his of eithers vertue and good life what shal I speake To compare theirs with his it were a kinde of blasphemie so holy a Father was he so dissolute Apostates are these Item there Iewel That all kinges and Emperours receiue their vvhole povver at his hande and ought to svveare obedience and Fealtie to the Pope For these be his vvordes euen in this bâ—rke so boldly dedicated vnto your Maiestie It is a great eye soare saith M. Harding to the ministers of Antichriste to see the
wordes be simply beleeued let my Confutation of the Apologie be vewed and there I shal be founde touching these odious pointes of these princes Variance with the Popes of their time to haue vttered these woordes farre otherwise then he here reporteth Confut. fol. 339. b. Concerning the case between these three Kinges of England and the Bishoppes of Rome for the tyme being I say litle If they did wel and the Bishoppes euil they haue their rewarde the other their punishment If otherwise or how so euer ech one at Gods iudgement shal haue his deserued measure But be it graunted al were true ye say though we know the more parte to be false Henrie the secōd S. Thomas Arch bishop of Canturbury King Iohn What though king Henrie the Second were euil entreated of Pope Alexander about the murthering of S. Thomas the Archebishop of Canturburie and King Iohn likewise of that zelous and learned Pope Innocentius the thirde about the stirre he made against the Church for cause of Steuen Lankton Archebishop of Canturburie Henrie the .8 This is no iust cause to forsake the Churche King Henrie the eigth likewise of the Popes in our time about matters yet fresh bleeding Is this a good cause why ye who haue nothing to doo with Princes matters now ended and buried should forsake the Churche change your Faith change the whole order of Religion and condemne al before your time for a thousand yeres Bicause the Bishoppes of Rome haue done euil wil ye geue ouer the Faith of the Churche of Rome Bicause the Popes did wronge to Princes wil ye doo wrong to your selues Bicause the Popes were at Variance with these three Kinges wil ye be at Variance with God Bicause they excommunicated them wil ye excommunicate your selues I haue heard of a foole that being striken of one standing a looffe of would eftsones strike an other that stood next him But I neuer heard of any so foolish that seeing an other striken would therefore kill him selfe Verely your Apostasie and departing from the Catholique Churche is to weightie a matter to be defended with so light a reason Thou maist see good Reader that here I take not vpon me in Defence of those Popes to answere vnto these matters nor shortely as M. Iewel saith nor at length nor in light manner nor in sad manner which matters he calleth Tyrannical iniuries and iuste causes of griefe The more cleerely to shewe how litle good matter our new Vsurping Clergie haue to bring for the excuse and Defence of the Alteration they haue made in Religion and of their Schisme and departing from the Catholike Churche bicause in their Apologie they alleged these Practises of the Popes only I demaunde their tale for their better aduantage being graunted to be true whiche yet I saied expressely was knowen to be false for the more parte what reliefe their cause could haue thereby and how the euil doinges of the Bishoppes of Rome if it were graunted they did euil therein could be drawen to Defence of their owne worse doing To whiche demaunde M. Iewel by his silence in his pretensed Defence maketh al the worlde witnesse Defence Pag. 733. how vnhable he is to answere Howbeit in that place he vseth his common sleight by cutting awaie the chiefe parte of my tale wherein lyeth the weighte and so dischargeth him selfe of the paines of answering Any booke may so sone be answered Touching these Popes and these Kinges when M. Iewel or any of his felow Ministers shal truely and with sufficient reason proue vnto vs that Henrie the Second did wel when he gaue occasion that the blessed Martyr S. Thomas Archebishop of Canturburie was murdered that al King Iohns attemptes against the Churche for cause of Steuen Lankton Archebishop and primate of the same prouince were iuste and right and that King Henrie the eight did wel and according either to the holy Scriptures or doctrine of the auncient and learned Fathers when he tooke vpon him to be Supreme Head in earth of the Churche of England immediatly vnder Christe whiche no temporal prince euer tooke vpon him before and likewise when for maintenance of the same title he hanged headded and quartered so many holy and learned men of al degrees now blessed Sainctes and crowned Martyrs in heauen when I say either he or they or any of them shal proue this much vnto vs in such sorte as I said before then wil we say with them ô worthy Kinges ô naughty Popes yea then wil we saie too ô the crowe is white Neuerthelesse I doo not here iustifie al the deedes of the Popes But what so euer they did that is no sufficient cause why these menne should forsake their Faith and departe from the felowship of the Churche Item there Iewel But concerning the Maiestie and right of Kinges and Emperours M. Harding telleth vs they haue their first authoritie by the positiue Lavve of Nations and can haue no more povver then the people hath of vvhom they take their temporal iurisdiction Confutat Fol. 318. b. Harding If I haue herein spoken euil geue witnesse against me of euil Ye would faine finde a faulte I perceiue if ye wiste wherein You seeme not wel to vnderstand what you saie nor whereof you affirme But you allege the Scriptures Per me Reges regnant Prouer. 8. By me Kinges doo reigne And there is no power but from God very learnedly forsooth As though the auctoritie Rom. 13. that Princes haue by the positiue lawe of Nations and the power whiche they haue of the people were not of God as who vseth that meane to conueie that power vnto them Item there Iewel M. Harding euen in the selfe same booke vnder certaine general threates chargeth your Maiestie vvith disordered presumption by the example of Ozias the vvicked King vpon vvhom as he vntruly saith God sent his vengeance for the like Confut. fol. 298. a. Harding You would faine the Queenes Maiestie should conceiue hatred against me I perceiue M. Iewel and thereto you applie al your skil and cunning But Sir who deserueth more thankes at God and the Princes for the time being he that telleth them the Truthe and in time geueth warning to beware of Goddes Vengeance before it be to late or he that for his owne wordly interest holdeth his peace and leadeth them into a wrong way from the whiche if they returne not backe they are sure at length to feele either the temporal smarte of Goddes Vengeance in this life or the euerlasting smarte in the life to come Ye flatter ye flatter your Princes M. Iewel ye deceiue them ye blinde them ye worke al meanes possible that the Truthe be not brought to their vnderstanding least were it knowen and of them perceiued ye should be turned out of your welthy roumes and driuen againe to Geneua I had almost said Gehenna from whence ye came Certainely ye shutte vp the kingdome of Heauen from Princes and others so
swarued I from the truth when I called the Deuil the Father of Heretiques But who seeth not howe here M. Iewel bewraieth him selfe and sheweth his gilty conscience For why should he be offended with any suche saying onlesse he thought him selfe therein touched So Iudas bewraied the gilte of his owne treason saying Nunquid ego sum Rabbi Matth 25 Is it I Master But what meane you M. Iewel May not a man speake of Heretiques as it beseemeth them to be spoken of but you must take peper in the nose Can we not speake ought of Heretiques but your parte must be therein If you wil needes haue it so take it so and God amend you If the reader list to conferre the place thus there I say Confut. 2. a. But what meane al Heretikes may we iudge by coueting so much to be sene that whiche they are not Forsooth they meane none other thing then their Father the Deuil meaneth when he goeth about to begyle man For then what doth he Vseth he not this policie to change his owggly hewe and put him selfe in goodly shape of an Angel of light 2. Cor. 11. For he is not vnwitting that if he shewed him selfe in his owne forme suche as he is euery one would flie from him and none lightly would be deceiued by him Heretikes doo the like Although they hate the Church neuer so deadly yet to haue the more opportunitie to hurt it pretend them selues to be of the Church Lo M. Iewel speaking of Heretiques in general and indefinitely I said their Father the Deuil not your Father the Deuil By this your vndue complaint you bewray your selfe as the Ratte doth oftentimes by his owne noise and euen so you seeme to acknowledge the Deuil for your Father and to enfeaffe your selfe of the estimation and opinion of an Heretique with whiche by me you were not charged The more you ought to beare with me if I happe to stumble vppon your right title hereafter With like reason good Reader I could easily discharge my selfe of the reste of the vehement and sharpe speaches obiected by M. Iewel but I accompte not the matter worth whereon to bestow so much labour This for that may suffice Now it may please thee to peruse that here foloweth and to consider whether M. Iewel be innocent him selfe in the pointes whereof he taketh occasion so immoderatly to reprooue his Aduersarie M. Iewel countercharged with the like sharpenesse and discourtesie of wordes as he reproueth in his Aduersarie The 3. Chapter BVT Sir tel me I pray you what is your iudgement touching these and the like vncourteous wordes and speaches as you cal them with whiche for the more part you vntruly burthen me Thinke you that in no case such manner of vtterance is lawful to be vsed If you thinke so you are deceiued M. Iewel The example of Christ Iohn Baptist the Prophetes the Apostles the ancient holy Fathers shew it to be lawful who as it is before rehersed in certaine cases vsed it so often Verely I doubt not but in this case I meane when a Catholike hath to conuince an Heretike it is most lawful yea not only lawful but also most expedient for causes aboue touched Neither in this case to vse such order of speache is to be accompted Discourtesie and Inciuilitie as your vnnecessarie Ciuilitie interpreteth but right zele and iuste seueritie That spirite of God which aduiseth vs by the mouth of the wise man Prou. 26. to answere a Foole according to his foolishnesse admonisheth vs no lesse in the treatie of Goddes causes with Heretiques to vse suche verdure of Language as may best represse the sawcinesse and pride of their stomakes Neuerthelesse if you thought such sharpe language to be vtterly vnlawful as a thing that may not stand with true modestie and ciuilitie how happed it that so often times you forgote your selfe It is no courteous dealing M. Iewel to reproue that in others that you so cōmonly do your selfe Touching bitter lāguage wherof so bitterly you complaine it may please you at your good leisure to cal to remembrance whose wordes among infinite others these are with what spirite what charitie what modestie they haue benne by you vttered Whiche wordes as for a great parte they haue the outwarde shew of no lesse heate and vehemencie then you note in mine so to any man of right iudgement they seeme to be of a farre more spite and malice A few principal flowers of M. Iewelles modest quiet and charitable speache vttered against the Catholikes taken as they came to sight out of his pretensed Defence founde partely in the Apologie partely in the texte of the said Defence some few also in the Margent FRantike Anabaptistes and Heretiques as ye be Defence 389. Ye Scribes ye Pharisees ye Hypocrites 625. Of the howse of God ye haue made a Caue of Theeues Defence Pag. 2. 304. Of the Churche you haue made a Caue of Theeues 48. The Temple now a daies is a denne of Theeues 706. The Churche they haue made a denne of Theeues 739. You haue blended Goddes wine with puddle water 66. You haue turned the beautie of Sion into the confusion of Babylon 2. Ye haue turned Goddes Temple into the Synagog of Sathan 328. They are without either shame of man or feare of God In the Preface to the Christian Reader They wilfully withstand the truth They be geuen ouer to mainteine lies In the Preface to the Christian Reader They are the children of vntruth They are the Children that wil not heare the law of God Your hote raging sprite 2. Leaue this Hypocrisie 377. The Iewes your ancient Fathers 632. Your Fathers the Phariseis 2. Your forefathers the Phariseis 31 Your fathers cried out what shal we do c. Ioan. 12. 327. S. Hierome said of your fathers non tam indigneutur c. In Sophon c. 3. 328. Ye confesse Scribes and Phariseis to be your fathers 625. Your fathers cried out against Christe Nos legem habemus 484. Christe was called a Samaritane by your auncient Fathers 631. This is very the leauen of the Scribes and Phariseis 66. For malice they depraue our sayinges 23. Your Idolatrous and blasphemous fondnesse 290. They batter vs with lies 23. In spite of the Popes 33. The Popes blinde preiudices 40. The Pope his Cardinalles his Bishoppes sleape and do nothing In the Preface to the Reader The Popes flattering Parasites 160. One of the Popes soothing Pages and Clawbackes 329. The Church of Rome is the very harlot of Babylon and rowe of Deuilles 453. The Canonistes be the Popes Parasites 722. The Tyrannie of the Bishoppes of Rome 457. The Popes Barbarous Persianlike Pride Ibidem The Church of Rome is nothing elles but a mother of falshod and schoole of Pride 609. Idolatrie is in the Churche of Rome 628. 629. The Pope vseth neither Gods worde nor discipline 550. The Churche of Rome hath most shamefully and wickedly erred 565. The Pope speaketh
Al are committed to thee the one whole flocke to one Neither art thou onely the Pastour of al the sheepe but also the onely Pastour of al the Pastours Demaundest thou of me howe I prooue it Forsooth out of the woorde of God Ioan. 21. For I praie you to whom I wil not saie of the Bisshoppes but also of the Apostles were al the sheepe so absolutely and indeterminately committed If thou loue me Peter feede my sheepe whiche sheepe The people of this or of that citie of this or of that countrie or kingdome My sheepe quod he Who now doth not euidently see that Christe did not appointe him certaine but assigned him al Where no distinction is made there nothing is excepted Thus you see how litle cause you had to saie why doth M. Harding auouche so great a matter of him selfe onely without farther authoritie Iewel Pag. 103. And if this so large Commission be to Feede and feede so many vvhy then doth the Pope feede so litle Harding The Pope feedeth and why Christe appointed him to be his Vicare The stubbornesse of Heretiques is a lette The .18 Chapt. that his diligent feeding can not take place in many Howe manie Articles of the Christian Doctrine had the peruersitie of Heretiques wrapped vp in a Confusion and brought in doubte that fewe menne knewe howe to vnfolde them The Popes diligent feeding hath so by General Councelles through his authoritie and care assembled vnfolded and disclosed all the false craftes and sleightes of Heretiques that nowe euery man that wil maie haue in a readinesse by perusing the Canons of the Councelles what Doctrine is true and holesome what is false and heretical Of late yeares he emploied his diligence in calling all The Pope feedeth but some refuse his good foode and feede of Poison the Protestantes vnto the Councel of Trent he gaue them safe Conductes to come and departe without danger of their personnes and there during the time of their abode to propone argue and dispute of the pointes in cōtrouersie with al freedome VVhy the Ministers of England vvēt not to the General Councel at Trent most liberal and free Safe cōductes being graunted them But ye of England knowing your owne weaknesse and that ye were not so wel hable to prooue your doctrine in learned Assemblies as ye were with boasting Chalenges and bolde talkes to prate it out of pulpites emong the ignorant at home least with shame ye should there haue ben put to silence and prooued vnlearned wylily absented your selues Notwithstanding libertie was geuen you to come and saie for your Gospel what ye could and as it appeareth in the Actes of the same to frame your safe Conducte if ye desliked the fourme set foorth in the Councel in as ample manner for your owne safegarde and benefite as ye could deuise Iewel Pag. 103. Againe vvhere learned M. Harding to reason thus Christe is ascended into heauen Ergo the Pope is head of the vvhole vvorlde Harding Nay where learned M. Iewel to fashon suche peeuish argumentes of his owne deuise and fathering them vpon his Aduersarie to scoffe at them as if they were of his Aduersaries making If this Argument be naught let him amend it that framed it If it be ridiculous the Reader may see what a ridiculous head he hath that brought it forth My reason dependeth in this sorte If it had pleased Christ to haue remained here visibly emong vs alwaies and to haue taken continual order him selfe for the external gouernment of the Churche we should not haue needed any other general head but Christe him selfe who had ben sufficient But for asmuch as Christes bodily and visible presence through his Ascension was for good purposes taken awaie from vs that we might haue better occasion to exercise faith and the holy Sacramentes it was needeful that in his steede he should leaue some one General Vicegerent In. 24. caput Luca. and Vicare of his loue as S. Ambrose termeth him that should haue ful authoritie to rule the whole Churche The partes of this reason are wel linked together both by diuinitie and also by logique As M. Iewel hath framed it it serueth for nothing but to make sporte emong Prentises I allege not Christes Ascension for the ful and sufficient cause of hauing one general Head as M. Iewel would beare menne in hande if any be so simple to beleeue him The cause vvhy Christe hath placed his Vicare here in his stede Ambros in 24. cap. Lucae but as the occasion why he should place an other in the absence of his Visible person in his steede The necessitie of the Churche that disorder and confusion be auoided and that vnitie be kepte considered together with the great loue that Christe hath to the Churche is the ful cause why Christe placed in his steede a general Vicegerent Vicarium amoris sui the vicare of his loue as S. Ambrose calleth him Iewel Ibidem But ye saie God speaketh not novv vnto vs mouth to mouth c. Harding What rule is like to be if the Scripture be made ruler and gouernour Your drifte is in this place The. 19. Chapt. to put the whole gouernment of the Church quite from the Pope whom Chrysostome as I haue tolde you before taketh to be the vniuersal Head bicause he is S. Peters Successour and to driue vs to deliuer the whole rule vnto the Scripture and that being remoued quite from any one certaine sense and leafte to mennes Phantasies to descant vpon it What vnitie and good Order wil folowe thereof they of Germanie ye of England the Lutherans the Zuinglians the Caluinistes the Osiandrines the Zuencfeldians the Anabaptistes the new Puritanes that now spring vp so freshly and other sectes wherewith the worlde swarmeth haue tolde vs already the whiche could neuer yet come to any good vnitie and common agreement Ye leaue vs also an other sorte of gouernours Apostles Ephes 4. Prophetes Euangelistes Pastours and Doctours of whom S. Paule speaketh If these be the Gouernours appointed by holy Scripture how falleth it out that ye contrary to Scripture haue geuen the supreme gouernment of your Church of England to laye Princes some being vnder their nources gouernance some being women The cas◠thus standing if the Ministers agree not in doctrine hovv shal vnitie be made and the people kepte vnpoisoned If these forenamed the Apostles c. be the right gouernours how happeth it that they can doo nothing concerning Order to be taken for the Churche but by authoritie deriued from a mere laie power If these that is to saie the successours of the Apostles Prophetes c. be the right gouernours what if any of these iarre and fal at square emong them selues as it hath oftentimes ben seene either within the compasse of one Realme or in diuers Realmes and doo poison the people with sundry Heresies to whom shal we resorte to haue them called home and reduced vnto order whom haue
God M. Harding is not hable to shevve vs one Harding The gouernment of the whole Churche exercised by the Popes actually If the Popes manner had benne to bring menne in subiection by the Sworde and force of Armes The 20. Chapt. as it is not whiche thing Kinges haue vsed to doo then had ye as wel knowen the Popes Vniuersal Gouernment whiche you had rather cal Dominion by practise as you doo nowe knowe the Kinges Or were it so that ye fealte so sensibily the paine of Excommunication as ye doo the tormentes that Kinges vse against Rebelles when they once drawe their sworde of correction you would muche more feare to offende the Pope then ye doo now the force of Princes But your manner is alwaies to feare him that hath the sensible rodde in his hande ready at a worde to geue the stroke the Pope bicause he vseth long patience before he striketh and when he striketh his stroke bringeth no bodily paine but causeth a spiritual separation of mannes soule for his contumacie from the vnitie of the Church and from God whiche is not sensibly fealte therefore ye feare to offende Princes and vtterly set nought by the Popes autoritie But what if none of the Popes hitherto euer exercised their vniuersal gouernment ouer the whole Churche of God whiche in deede is not true is theâ—â— right therefore any thing the lesse Not at al. The Duke of Sauoie you know hath in right the Dominion and rule of Geneua yet they of the towne suche is the spirite that your holy Gospel breatheth into the people like errant Rebelles haue kept him out of his right many yeres And what if this be not true that you saie What if diuers Popes maie be named that haue ruled the whole Churche both the East and the Weast as farre as any Christian Emperour extended his Dominion Maie you not then reuoke your stoute assertion You haue read I suppose of the great councel of Chalcedon vnder Pope Leo and of the great Councel of Lateran vnder Innocentius tertius and the Councelles of Florence and of Lions How saie you I praie you finde ye not there that the Greeke Churche as wel as the Latine Churche agnised the Popes Supremacie I denie not but that a fewe Heretiques or Schismatiques perhappes might disobeie him at certaine time and in certaine places But what then So doo rebelles oftetimes disobeye their Princes His authoritie notwithstanding tooke place through the whole Churche emong obedient Christians Iewel Pag. 104. But God be thanked it appeareth already to al them that haue eyes to see that vve haue not departed from the seruile obedience of that See But vpon iust cause and good aâ—ise Harding The 21. Chapt. Yea God wote vpon as iuste causes as they of Germanie rebelled against Charles the fift that noble Prince theire lawful Emperour or if ye list vpon as iust causes as they of Geneua departed from the Duke of Sauoie their lawful Prince or if ye wil wade farther vpon as iust causes as the Huguenotes of Fraunce haue to remoue their lawful king from the godly and accustomed gouernment of his realme by open rebellion now the second time What you accompte seruile obedience Seruile obedience I know not but of this I am wel assured that such gouernment as ye and they of your spirite vse in some places when the worlde serueth your turne for the establishing of your Gospel to worke your policies maie wel be called a yoke made of harde yron whereas the Popes yoke if it must needes be called a yoke Yoke of iron yoke oâ— wood bicause ye speake of seruile obedience is but of softe wood that is to saie light and easie As al theeues would gladly departe from the obedience of their lawful Iudge and cal it Seruile if that might be allowed euen so al suche aduersaries of the Catholique Churche can thinke euery smal cause yea being no iust cause at al sufficient to departe from the obedience of the Pope the chiefe Pastour whose office is to condemne al their Heresies as al your Heresies at this daie are condemned in the Councel of Trent by the Popes authoritie Touching the argument you make à contrario sensu Pag. 104. out of the wordes of Calixtus Epistle in Gratian if you had foreseene the folie of it I dare saie Distinct 12. Non decet M Iewelâ— ArgumeÌ„â— you would neuer haue printed it for very shame The argument is this What so euer is done without discretion of Iustice against the order of the Churche of Rome it maie not by any meanes be allowed Ergo what soeuer is done by discretion of Iustice notwithstanding it be againâ—â— the Order of the Churche of Rome yet ought it to be wel allowed First your duetie had benne to haue laied the causes of your departure from the Churche of Rome before some lawful Iudge and haue proued the causes so alleged both true and iuste and not to make your selues iudges both of the sufficiencie of the causes and of your departure Nexte your duetie had benne to haue weighed wel this Argument whether it receiueth any deceitful sophistication The folie of M. Ievvelles argument shevved by the like either in it selfe or in his like Is this argument trowe ye good M. Iewel What so euer thing is donne without discretion of Iustice against the order of Goddes lawe it maie not by any meanes be allowed Ergo what so euer is donne by discretion of Iustice notwithstanding it be against the Order of Goddes lawe yet ought it to be wel allowed And yet is this argument in al pointes like yours Suche Diuinitie suche Logique Wel maie this Logique be allowed in your new schoole at Geneua in any learned Vniuersitie of Christendome certainely it wil not be allowed Looke what faulte ye can finde in the later Argument the same maie ye finde in your owne This later maie be a glasse vnto you to beholde your folio in the first The Glose expressely founde contrarie to M. Iew. Verely where you founde these wordes in Gratian euen there in your owne Glose vpon GratiaÌ„ you found your Argument disproued with these very wordes Hic vacat argumentum à contrario sensu Here the argument deduced of the contrarie sense is voide and holdeth not This you saw or your gatherer for you Yet you would it should out be it taken wel or otherwise Thus you delight to be striking though we can soone heale your woundes For so you thinke to persuade the simple that ye haue muche matter against vs. The places of S. Augustine and of Pius that you allege Pag. 104. make nothing against the Pope therefore I marueile why you allege them seruing you to so litle purpose Perhaps this may be your manner of reasoning S. Augustine would not haue vs to geue ouer to any Bishops be they neuer so Catholique if they happely be deceiued and be of a contrarie iudgement to Scripture Ergo
debet esse iudex in causa propria The Pope maie not be iudge in his ovvne cause Harding The Pope maie be iudge in the cause of the Churche Though Leos Authoritie be not greate in his ovvne cause The .29 Chapt. yet in the cause of the Churche being so auncient so holy so learned a Father by your owne graunt it must be very great The wordes you bring are of your owne forging Wherefore as ye haue hitherto benne a forger of Doctours Scriptures the Canon lawe and Gloses so now you are become a forger of the Ciuile lawe With what wordes the lawe is written here anonne you shal see But be it true that Vlpian said for so you should haue said The Emperour alleged for Vlpian and not the Emperour as your skil in the lawe vnskilfully telleth vs no man maie minister lawe vnto himselfe Yet neither he not the Emperour euer forbad but that a man maie truely reporte of his owne matters Now Pope Leo that holy man and great learned Clerke in the place by me alleged doth not minister lawe vnto him selfe in his owne cause but for the better gouernement of the Churche and that peace and good order maie the better be kepte in the Churche reporteth a difference or diuersitie of power to be emong Bishoppes with likenesse of Order and honour as S. Hierome in his epistle to Euagrius coÌ„fesseth them to be of one merite and of one Priestehood In declaring whereof he speaketh of the right that the Bishoppes of the See Apostolique S. Peters successours ought to haue in the gouernment of the vniuersal Church through out the whole worlde This M. Iewel was not his owne priuate cause but the cause of the whole Churche in whiche he might geue iudgement But M. Iewel guilfully seemeth to put the case as though there had ben many Catholiques that called Pope Leo to lawe for vsurping the authoritie not dewe vnto him and as thoughe he had ben defendant against them al yea as thoughe he had stepte vp into his iudgement seate and there sitting as a Iudge in his owne mater had pronunced sentence for him selfe Whiche thing he did not nor euer was there any catholique man that laid any suche kinde of vsurpation to his charge he neuer stoode as defendant nor sate as Iudge in his owne cause but discretely and truely as occasion serued signified vnto the worlde his lawful authoritie and his â—uccessours as Kinges vse to doo in their titles of honour and stiles If M. Iewel wil calle his double wiued lawier vnto him and with him peruse the lawe that beginneth Qui Iurisdictioni praeest neque sibi ius dicere debet â— Qui iu risdiccioni ff de iurisdict omn. iudic neque vxori vel liberis suis c. whiche is the true lawe that he should haue alleged and wil consider that Princes Kinges and Emperours vse to doo in their owne causes by very order of lawe and if he wil therewith searche out the right meaning of the lawe L. in priuatis ff de inoffic testamen In priuatis iudicus pater filium vel filius patrem iudicem habere potest he shal finde both that he hath fondely vainely and rashly alleged a lawe that he vnderstoode not nor made any thing to his purpose but onely to fil vp paper with wordes and also that it is one thing to saie Nemo debet sibi ius dicere as he falsely allegeth the Lawe and that it is a farre other thing to saie Qui iurisdictioni praeest neque sibi ius dicere debet neque vxori vel liberis suis neque libertis vel caeteris quos secum habet For so is the lawe vttered by Vlpianus As for your marginal note out of the Decrees you shew how barrein and poore your mater is that for defence of it you are faine to runne for helpe to notes put in the margent of the Glose a very poore shifte God wote To your marginal note I answere The Pope as there the Glosse saith if there be a mater in lawe betwen him and an other man about a temporal thing ought not him selfe to be iudge in that case and to take the thing into his owne possession before it be tried whose it is but to choose Vmpeeres to sitte vpon it Now marke what followeth good Reader 16. q. 6. Consuetudo tamen si vult esse Iudex in causa Ecclesiae potest esse yet if he list to be a iudge in a mater concerning the Churche he maie be Certainely no one thing more concerneth the wealth tranquillitie and good order of the Churche then that whiche Leo intreateth of in the epistle 84. to Anastasius the Bishop of Thessalonica whiche in my Confutation to good purpose I alleged Iewel Pag. 111. Concil Aphricanum cap. 105. Superbum seculi typhuÌ„ It is vvel knovven that the Pope hath sought for and claimed this vniuersal authoritie these many hundred yeres Pope Innocentius vvas therefore reproued of pride and vvorldely lordelinesse by the vvhole Councel of Aphrica Harding The Aphrican Councel vntruly reported by M. Iewel The 30. Chapt. The Pope hath not sought for that whiche our Lorde gaue vnto S. Peter no more then S. Peter sought for it at Christes graunt The fame he maie iustely claime for so muche as it perteineth to the feeding and gouernement of Christes flocke and to the strengthning of the faithful as being the Successour of S. Peter That you saie of Innocentius is vtterly false He was not so reproued of pride and worldely Lordelinesse as more like a proud worldely Lordeling then an humble plaine handler of Goddes Truthe you saie Neither be those wordes superbum seculi typhum which you laie forth in your Margent to be founde in any Epistle of the Aphrican Councel to Innocentius nor be they spoken or written at al against Innocentius as you beare vs in hande Neither was Innocentius then a liue when the Aphrican Councel was holden but departed this life long before I graunt there is extant an epistle of the Aphrican Councel to the learned Pope Coelestinus in whiche Epistle Innocentius that blessed man is not once touched Neither was the charitie of that whole Councel so smal as to speake so il of a holy Bishop so long before departed The manner of those Fathers was to praie for suche specially for the Bishoppes of Rome deceassed rehearsing their names in their Masses and in no wise to reporte so il of them How be it in that whole epistle Pope Innocentius is not so muche as once named nor spoken of There we finde these three wordes fumosum typhum seculi that is to saie the smoky pride of the worlde or the vaine stoutenesse of the temporaltie but in a farre other sense and to an other purpose then M. Iewel pretendeth Whether he rightly vnderstode the place or no I haue good cause to doubte It seemeth that the Bishop of Rome in the cause of Appiarius whom
whiche beare the name of Christians And to the Apostles Christe said Matt. 28. I am with you al daies vntil the worldes ende If he be with them til the ende they likewise are in the worlde til the worldes ende But they liued not so long in this worlde therefore it is meant that from age to age and from man to man Christe will haue alwayes some to sitte in the Chaieres and Seates of his Apostles by ordinarie Succession vntil the worldes ende Of this Succession Dauid in the person of Christ spake in spirite saying to the Church For thy Fathers Psal 44. Sonnes are borne vnto thee Thou shalt ordeine them the Chiefe Gouernours ouer al the earth The Church answereth I shal be mindeful o Lorde of thy name in euery Generation and Generation therefore the peoples shal geue praise and thankes to thee for euer and from age to age .. So that the cause why the Churche continueth are the Gouernours by God appointed vnto it and as the Churche continueth from age to age so do they gouerne from age to age For the Visible Flocke of shepe can not long lacke their Visible shepeheard at any time but that the Wolues wil enter in and disperse them a sunder Iewel VVhen Christ beganne to refourme their abuses and errours they said to him Luc. 20. Mark 11. Beda in Lucam li. 5. cap. 80. by vvhat povver doest thou these thinges and vvho gaue the this authoritie vvhere is thy Succession Vpon vvhiche vvordes Beda saith They vvould haue the people vnderstand for that he had no solenne Succession that al that he did vvas of the Deuil Harding See vvhat cōueiāce M. Ievv vseth to helpe his cause Scarse one line hath passed your handes into the whiche you haue nor conueied of your owne head the worde Succession Whereas neither S. Luke nor S Mathew nor S. Marke nor S. Paule nor S. Hierome nor the Pharisees nor Bede whom you allege vsed that worde at al. But to make your tale sound against Succession M. Ievv falsifieth al his testimonies you driue al to that point and thereby you falsifie euery place that you bring as euery man shal finde who doth conferre the matter with the Originals and so al your Defence standeth vpon fialsified Authorities But our cause God be praised for it is so strong Christes true Succession that we neede not to care though al that were true whiche you allege For albeit the Pharisees would not harken to Christes Succession yet in deede he Succeded lineally to al the Kinges and Patriarkes and thereby to the Priestes also of the best Order to wit of the Lawe of nature and not of the Law of Moyses whiche was an inferiour Lawe in respecte of that of Nature Christ therefore had not onely a most perfite Succession which is described in the Gospel from Adam til Ioseph the husbande of the Virgin Marie but also with that his Succession he stopped al the mouthes of his Enemies For thus he said to them VVhat thinke you of Christe that is of your Messias whom you looke for Matt. 22. VVhose Sonne is he They say to him the Sonne of Dauid Christ saith to them Psal 109. How then doth Dauid cal him Lorde in spirite saying The Lord hath said to my Lord sit at my right hand vntil I put thy enemies as a foote stoole vnder thy feete If then Dauid cal him Lorde how is he his Sonne And no man was hable to answer him a worde Neither durst any manne after that daye aske him any moe questions Here it is first to be noted that the Scribes and Pharisees knew Christ to haue a Succession from Dauid For his Sonne they said he must be Therefore M. Iewel in making the Pharisees to acknowledge no Succession of his hath corrupted the texte of the Gospel and vttered a great Vntruthe The Pharisees knew that Christe should succede in the very beste line but they would not attende nor consider how that Succession was now brought to passe in the Sonne of Marie who being of the howse of Dauid had miraculously brought forth Christe the perfite ende of the Lawe So likewise M. Iewel knoweth that the Churche of Christe must needes haue a perpetual Succession but he wil not consider how it is preserued chiefely in the Chaier of Peter Ioan. 21. to whom aboue al others the sheepe of Christ were committed Wel Christe then geuing the Iewes to vnderstand that he succeeded in the line of Dauid Christ not only the Sonne of Dauid but also the Sône of God would haue had them farther to consider that he also was the sonne of God and so shewed that he who was Dauids Sonne was also called the Lord of Dauid his Sonne by flesh his Lord by Godhed which thing did put them al to silence Euen so that weake mortal and some time miserable and sinful man whome sitting at Rome M. Iewel despiseth when he heareth him to be according to the gifte of God the Vicare of Christes loue as S. Ambrose calleth him in feeding his shepe Ambr. in cōmment in Luc. c. 24. and the Successour of the chiefe Apostle he is surely astoined at it and would be put to silence if he were not worse then a Pharisee For admitting that the Pope were not S. Peters Successour but onely one of the lowest Bishoppes of Christes Churche yet who would not woonder to see him keepe his Succession so notably fiften hundred yeres together wheras al the Patriarkes and thousandes of Bishops besides are so mangled and so brought to nought But now if wee adde hereunto that the same is euen by our enemies confession and euer was the first See how muche more ought they to woonder at the special prouidence of God in that behalfe Therefore euen as it was miraculous that the line of Dauid was so notably preserued in so many changes and captiuities of the Iewes right so may we say of the Bishoppes of Rome in suche sorte as smaller thinges doo imitate the greater and may in their manner be compared to the greater Iewel Cyrillus frameth the Pharisees vvordes in this sorte Cyrillus in Cathen in Luc. 20. Thou Being of the tribe of Iuda and therefore hauing no right by Succession vnto the Priesthood takest vpon thee the office that is committed vnto vs. Harding Here againe you adde these wordes hauing no right by Succession vnto the Priesthode of your owne head M. Ievv falsifieth Cyrillus by adding vvordes of his ovvne Howbeit euen there Cyrillus sheweth that Christe had right by Succession which you should not haue conceeled had you dealt truly For there it foloweth Sed si nouisses ô Pharisee scripturas recoleres quòd hic est Sacerdos qui secundùm ordinem Melchisedech offert Deo in se credentes per cultum qui legem transcendit O thou Pharisee Christe had right also by successiō if thou haddest knowen the Scriptures thou wouldest remember that this
stuffe in some of your Germaine gatherers or elles it was ministred to you by some of your Cōministers if not by your blind lawier whose help you haue bought with a pece of an Archdeaconrie For you beganne not I suppose to studie the Canonistes and the gloses of the Law before you occupied the place of a Bishop if then at the least you did But how soeuer that be your memory might haue ben better bestowed thē in keping in stoare such a toie The Canonistes meane that the Pope as being the highest iudge is not bound to the obseruation of any thing in the law whiche is only Ceremonial so that he may dispense with those maters when he seeth cause and may with his only worde promote a man to the authoritie of a Bishop the omission of any Ceremonie notwithstanding But they speake only of rites and Ceremonies such as I suppose you your selfe would not or should not sticke vpon when either necessitie or vniuersal profite should require a thing to be spedily donne As for any point necessary to the Sacrament of holy Orders the Pope may not omit in any wise Iewel Pag. 129. Panor de cōstitutiō translato And Abbate Panormitane moueth a doubte vvhether the Pope by the fulnesse of his povver may depriue al the Bishoppes of the vvorlde at one time But thus they say that care not greatly vvhat they say Harding When you had only said that Panormitane moued the doubte you conclude with thus they say as though he had said that in deede the Pope might depriue al the Bishoppes in the worlde at once Certainely the mouing of the doubt sheweth him not to say it For many doubtes be moued you know pardy not to the ende men should thinke that al may be donne whereof by learned men a question is moued but that they may the better carie away the answer So question is moued emong the Scholemen An Deus sit whether God be not that any man at al doubteth thereof but to see how the doubte might be resolued if any man were so mad as to moue it Once it is certaine that the Pope can not depriue al Bishoppes For although they be vnder him specially if they do amisse or nede any helpe yet they are as truly Bishops as he is and are the Successours of the Apostles who knowing the Primacie to belong vnto S. Peter did yet make Bishops by Gods ordinance where so euer they thought it expedient Aaron was the chiefe emong al the Priestes and Leuites yet he could not therfore depriue al the Leuites and Priestes And euen so your owne Panormitane whom you make to doubte concludeth with these wordes Quod si papa vellet c. Translato ex de Constitut non posset remouere omnes Episcopos cum repraesentent omnes Apostolos If the Pope would he could not remoue al Bishops for as muche as they represent al the Apostles Cal you this a doubting when he so plainely determineth against that for which you alleage his doubting Iewel Verely Nilus a greeke vvriter saith thus Nilus d◠primatu Rom. Pontificie The Bishop of Constantinople doth order the Bishop of Cesarea and Other Bishops vnder him But the Bishop of Rome doth neither Order the Bishop of Constantinople nor any other Metropolitane Harding It neither much skilleth what Nilus doth say Nilus a late vvriter and mainteiner of the Greekes Schisme whose authoritie is so litle worth being a late mainteiner of the Schisme of the Grecians and yet though his saying were true it skilleth also as litle bicause it speaketh of a matter of facte and not of power For he sayth not that the Bishop of Rome is not hable or hath not power to order some Metropolitane but only that he doth not so meaning that he vseth not so to doo And if the not doing proue any impotencie or vnablenes to doo it then it maie be said Christe is not hable to ordeine a Deacon bicause we read not that euer he did so by his owne mouth Actor 6. or handes For Deacons were ordeined by his Apostles after his Ascension But albeit the Pope vseth not to Order Metropolitanes with his owne handes yet Nilus I trow meant not but that he was of power to doo it or if he was so folish as to thinke so yet you M. Iewel should not in that behalfe beare the bable with him as who confesse that he was euer as great a Patriarke and much more auncient then the Bishop of Constantinople was so that the Bishop of Constantinople can not be able to doo that which the Pope also can not doo To be short you that can cal so many gloses to your remembrance could you not remember that as Liberatus Liberatus in breuiari◠ca. 21. recordeth Anthenius the Bishop of Constantinople being yet aliue but deposed for heresie Agapetus that good Bishop of Rome consecrated and ordered with his owne handes Mennas who professed the Catholike faith making him Bishop of Constantinople in stede of the other heretical Bishop Are you then so farre to seeke in your Logike as not to know that if the Bishop of Rome did lawfully once order the Bishop of Constantinople that stil he were of authoritie and power so to doo if nede were Iewel But hereof I haue spoken more at large in my former Replie to M. Harding Harding But thereof you are confuted more at large by M. Stapleton in his Returne of Vntruthes vpon you and yet could you dissemble the matter as though your fourth Article and namely that part whereof here you speake were not founde as ful of Vntruthes as of Allegations Iewel Pag. 129. Certainely S. Cyprian vvilleth that Sabinus being lavvfully elected Cyprian Lib. 1. Epist 4. and consecrate Bishop in Spaine should continevve Bishop stil yea although Cornelius being then Bishop of Rome vvould not confirme him Harding By this a man may know what a Dodger you are and whence your great bookes procede Verely from certaine heretical Notebookes made by some Grāmarians or Scholemasters of Germanie For alwaies your allegations and reportes come out after the same sorte If once they conteined an open lye being neuer so often repeated they shal stil conteine it and reason For they were alwayes written out of one lying fountaine In the Returne Artic. 4. Fol. 127. M. Stapleton had told you of this very matter before He shewed that your note booke is false It was not Pope Cornelius but Pope Steuen who would haue restored Basilides to his bishoprike against Sabinus who was newly elected in Spaine But the staye why Pope Steuens Decree stoode not was only for lacke of true information in Basilides appeale made to Rome Now reason and lawe sheweth that when a thing is not done only vpon a certaine cause that cause ceasing the thing should be right wel done Sabinus might continue Bishop not withstanding that Pope Steuen wrote against him onely bicause Basilides for whom the Pope wrote
mariages contracted in the case of a Simple Vowe and not of a Solemne Vowe Howsoeuer a man or a woman make a Vowe to liue the single life chaste and continent and do not solemnize the same either by entring into some Religion or by taking holy Orders if not withstanding the Vow they presume to marrie the marriage holdeth But if they marrie after they haue solemnized their Vowe by entring into Religion or by taking holy Orders the marriage is none at al M. Dorman defended against M. Ievvel Defence pag. 169. Dorman in his first booke fo 16. b. and therefore is to be dissolued bicause they haue made deliuerie of them selues before the Church into the handes of their Superiours and be not in state now to dispose of their personnes or bodies otherwise as being deliuered vp to custodie of perpetual chastitie Hereof it appeareth how litle cause you had M. Iewel to reproue M. Dorman for calling the mainteiners of marriage in this case the Deuils ministers In this case I say for he speaketh expressely of Priestes And therefore you may consider how wel it became you to say that by the iudgdment of our late Louanian Clergie S. Augustine is become the minister of the Deuil for these be the termes of your seemely eloquence Here therefore I returne vpon you M. Iewel those wordes which without cause you imagine S. Augustine to say vnto me Ye speake fondly and vnaduisedly and vnderstand not what ye speake Here to returne to M. Iewels order among other thinges M. Ievvel chargeth the holy Fathers vvith ouersight for zele and heat for answere vnto certaine places of the Fathers calling such kinde of marriage worse then Aduoutrie Inceste and Sacrilege he saith that such wordes haue proceded more of zele and heate of minde then of profound consideration and iudgement of the cause And so in effecte he reiecteth the holy and auncient Fathers as men vnworthy of credite But ô Lorde what Fathers Verely the chiefe and best learned S. Ambrose S. Hierome S. Basil S. Chrysostome S. Augustine Ah good Sir lacked these learned and holy Fathers consideration and iudgement and do you acknowledge it in your selfe and your companions O menne of deepe consideration and great iudgement that coulde so easily prouide them selues of wemen to geue the bridle vnto luste Among al other thinges that he bringeth in defence of his Companions vnlawful marriage this is the fardest from reason and hath least colour of learning that by his doctrine the vow of Chastitie is to be broken and that al Monckes Friers Priestes and Nonnes may lawfully marrie bicause il promises filthy Vowes and wicked Othes ought not to be kept For proufe that il Vowes are to be broken he allegeth Isidorus out of Gratian saying 22. quaest 4. In malis In malis promissis rescinde fidem in turpi vot◠muta decretum Quod incautè vouisti ne facias impia est promissio quae scelere impletur In an il promise breake thy faith In a filthy Vow change thy purpose What thou hast vnwarely vowed doo it not It is a wicked promise that is fulfilled with mischeefe Marc. 6. Act. 23. 22. quaest 4. Inter caetera Againe he saith It is not sufficient to say I haue vowed Herode vowed Iohn Baptistes head The Iewes vowed S. Paules death Hubaldus made a vowe that he would neuer helpe his owne mother or brethren were there neede neuer so great He allegeth also the 8. Councel of Toledo Where it was declared and decreed that wicked vowes ought not to be made and if they were made that in any wise they should not be perfourmed Where for example the vowe of Herode is mencioned Iudic. 11. and that of Iephte who through his vow thought him selfe bounde to sacrifice his daughter But what reliefe bringeth al this vnto his cause onlesse he be hable to proue that Chastitie is an il and a wicked thing as the murdering of S. Iohn Baptist and of S. Paul and as the sacrificing of Iephtes daughter was But how excellēt a thing chastitie is and how acceptable it is vnto God and of how much more merite it is then matrimonie both Christ him selfe in the Gospel and S. Paule in his Epistle to the Corinthians doo partly teache vs Mat. 19. 1. Cor. 7. and the holy Fathers in māner al haue most largely declared specially S. Basil S. Chrysostome S. Ambrose S. Augustine who haue written special Treaties of Virginitie Iouinians heresie and S. Hierom and S. Augustine disputing moste learnedly against Iouinian that helde opinion Marriage and Virginitie to be of equal merite to whose Heresie our fleshly Gospellers beare special fauour and maintenance As for the eight Councel of Toledo I maruel how he durst be so bolde Concil To letan 8. Cap. 7. in Epitom Married Priestes of olde times called Apostates as to allege it which maketh so litle for him touching the breache of a Godly Vowe and so much against him touching the marriage of them that haue taken holy Orders For the wordes of the Councel be these Si verò ad coniugia morésque seculi redire attentauerint omni Ecclesiastica dignitate priuentur Apostatae habeantur in monasterio donec vixerint sub poenitentia retrudantur In case they geue the attempte to returne vnto marriages and vnto the manners of the worlde let them be depriued of al Ecclesiastical dignitie and reputed for Apostates And let them be shut vp in a Monasterie to doo penaunce so long as they liue By this M. Iewel may see by what menne his married Brethren were called Apostates and by how many hundred yeres before he and I were borne I trust he wil beare the more with me if I happen to cal them by that their auncient name some times Concerning that you pretende to allege out of one Alphonsus de Castro Philippica 19. whom you say to be one of M. Hardinges greatest Doctours in good sooth he is no whit a greater Doctour of mine Alphonsus de Castro alleged by M. Ievvel in stede of Alphonsus Viruesius Episcopus Canariē then is the man in the Moone For in deede there is none of that name that euer wrote Philippicas It is one Alphonsus Viruesius M. Iewel a learned man of this present age Bishop of Canaria who writing against Philip Melanchthon called his Orations or Treaties Philippicas after the imitation of Demosthenes who so named those most eloquent Orations that he made against King Philip of Macedonia the great Alexanders Father A like errour to that you reproue me of so often and so bitterly by ouersight naming Iosue for the Prophete Osee Thus you see your selfe not cleare of the faulte you charge me so muche withal Neither is this your only ouersight of that sorte Howbeit that I alleged out of Osee vnder the name of Iosue maketh clearly with me and this you allege out of Bishop Viruesius vnder the name of the Obseruant Frier Alphonsus de
Gentilium fieri solet appellationem interposuerunt Oh see the desperate boldenesse of rage and furie As if it were in the suites of Heathens and Paganes so these menne haue put vp their Appeale Nowe sir if he had ben of the minde that you imagine or had thought it lawful for Constantine to heare and determine ecclesiastical causes or a right apperteining to his Emperial estate he woulde not haue tolde vs that he thought it a faulte to intermedle in suche matters and therefore asked pardone of the holy Bishoppes Neither would so wise an Emperour seing those Bishoppes appealing in that cause haue dâ—tâ—sted their doinges and cried O rabida furoris audacia oh the desperate boldnesse of rage and furie Wherefore M. Iewel neither this facte of Constantine nor that authoritie of S. Augustine can furder your pretended conuention of Bishoppes before Ciuil Magistrates Let vs see what foloweth Iewel Pag. 638. But vvhat speake vve of other Priestes and inferiour Bishoppes The Popes them selues notvvithstanding al their vniuersal povver haue submitted them selues and made their purgations before kinges and Emperours 2. q. 7. Nos si Gerson in Serm. Paschali Pope Liberius made his humble appearance before the Emperour Constantius Pope Sixtus before Valentinian Leo the thirde before Carolus Magnus Leo 4. before Levves the Emperour Iohn 22. vvas accused of heresie and forced to recant the same vnto Philippe the French king Harding The higher euery good man is the more humbly he behaueth him selfe If then the Popes hauing an vniuersal power ouer Christes Churche did submitte them selues to Princes and Emperours they shewed muche humilitie in their hartes and confidence in their causes and proue against you M. Iewel that if this submission had not ben made voluntarily by them nor King nor Caesar coulde haue had authoritie or power to haue benne iudges ouer them as you maie see by the example of that good Emperour Constantine refusing to be iudge ouer Bishoppes and saying Sozo lib. 1 cap. 17. Deus vos constituit sacerdotes potestatem vobis dedit de nobis iudicandi ideo à vobis rectè iudicamur vos autem non potestis ab hominibus iudicari God hath appointed you Priestes and geuen you power to iudge of vs and therefore we are rightly iudged of you but ye can not be iudged of menne that is of laie menne and menne as S. Ambrose reported of Theodosius whiche I declared before that are vnequal in office M. Ievvel failing of his purpose falleth from the Popes purgatioÌ„ before Emperours to their appearance before Emperours vvhiche no man denied Liberius appearing before Constantius Tâ—â—odorit Eccles Hist lib. 2 cap. 16. Pope Sixtus after vvhat forte he made his purgatioÌ„ and for vvhat cause and vnlike in authoritie and right Of suche Bishoppes maie not be iudged The Pope Liberius you saie made his humble appearance before Constantius It is true But appearance is not purgation M. Iewel You promised to tel vs of Popes that submitted them selues and made their purgations before kinges and Emperours and beginning with that good Pope you forgette your selfe and for making of a purgation you tel vs of making appearance Whereby we gather that either you passe not what you saie or remember not what ye promise Liberius dealing with Constantius the Arian Emperour at that appearance was suche as became a Bishoppe of the Apostolike See For in that cause he would neither be ouerborne by the authoritie of the Emperour nor yelde vnto his wickednesse against Athanasius for a longe time muche lesse acknowledge him for his superiour or iudge As for Pope Sixtus it is certaine that he made his purgation before the Emperour Valentinian But he did it M. Iewel in Concilio in a Councel of Bisshoppes and not in a courte of the Prince And he did it of humilitie to auoide the suspicion and malice of his aduersaries and not to geue any President to others to doo the like nor to preiudicate the authoritie of the Apostolique See These are his wordes in the place that your selfe allege Vnderstande ye 2. q. 4. MaÌ„dastis Nostra authoritate that I am falsely accused of one Bassus and vniustly persecuted Whiche the Emperour Valentinian hearing commaunded a Synode by vertue of our authoritie to be assembled When the Synode was assembled I satisfying al with great examination albeit I might otherwise haue escaped yet auoiding suspicion I made my purgation before them al discharging thereby my selfe from suspicion and from emulation and enuie Sed non alijs qui hoc noluerint aut non sponte elegerint faciendi formam dans But not geuing a president to others to doo the like that either shal not be willing or wil not voluntarily choose this kinde of purgation Lo M. Iewel your owne authour condemneth you Pope Sixtus made his purgation not onely before Valentinian but coram omnibus before al Bishoppes and others assembled in the Synode And he did it not by compulsion of any superiour Authoritie but of humilitie to declare his innocencie and not to geue any other a president to doo the like And by this ye maie perceiue that the Emperour had of him selfe nor authoritie to cal that Councel nor power to summone the Pope to his Iudgement Seate nor any iurisdiction to force him to make his Purgation before his Maiestie For al was done by the submission of the Pope He consented to the Emperours calling of that Councel he gaue him licence to heare his purgation and to be iudge in that cause And he that geueth an other authoritie and commission is by natural reason higher and of greater power in that case then he that receiueth the authoritie and commission Wherefore Pope Sixtus making his purgation before the Emperour Valentinian can not be said to haue benne conuented before a laie Magistrate as his superiour and lawful iudge Leo 3. and Leo 4. Concerning Leo the thirde and Leo the fourth their case is like When they made their Purgation the one said euen in the place that you allege hoc faciens non legem prascribo caeteris 2. q. 4. Audite 2. q. 7. Nossi doing this I doo not prescribe a lawe to force other menne to doo the like The other gaue the Emperour licence to appointe Commissioners to heare his cause and submitted him selfe to their iudgement and therefore we saie the Emperour was not their iudge nor superiour by any princely authoritie but by these Popes permission and appointement As for Pope Iohn the 22. of whose errour you make muche a doo in so many places of your bookes I haue said sufficiently before in the Answer to your View of your Vntruthes Fol. 64. sequent Where I haue declared how falsly you belie him and wherein he erred touching the state of the Soules of the iust after this life And here I saie againe that it is most false that euer he recanted any heresie before Philippe the Frenche king In deede the