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
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
rather then Confutations of his and his felowes false doctrine and Defences of the Catholique Faith Whereas this muche I could not do but that it behoued me to deale with him who aboue al others most busily impugneth Gods truth and consequently with those of his side I thought it not good for ryuing of harde blockes to vse softe wedges And though I had litle hope by any way to ryue a sunder the harde knotte wherein their hartes and Heresie are faste growen together yet that some others by them enuegled might be brought to a better minde who not being so desperate be neuerthelesse hardly withdrawen frō their errours by reason of long custom and carnal libertie by the same mainteined I iudged the stile and order of writīg that I haue vsed to be most profitable for their behalfe For they seing the Captaines of deceiuers so with iuste sharpnes rebuked and their Heresies with deepe strokes so deadly wounded wil the rather be induced to abhorre their former errours to bethinke themselues and by their reproufe learne to amend their owne faultes as oftentimes young Princes and noble children be corrected with beholding correction ministred to other children of baser condicion Howbeit if al should be accompted to vse vnciuile and vncourteous speache out of whose writinges such wordes may be gathered as M. Iewel reproueth in me I knowe not what Doctor what Father my escape that reproche Neither S. Cyprian wrote al thinges so Martyrlike nor S. Basil so meekely nor S. Ambrose so grauely nor S. Chrysostom so sweetly nor S. Augustine so temperately nor S. Gregorie so humbly but with searche no smal multitude of suche wordes might easily be founde in their learned and godly workes with no lesse vehemencie of spirite vttered against Heretiques and other wicked persons What shal I say of S. Hierom whose vtterance against Heretiques of lesse malice and against other men of more honestie then these men are of is such that to many he seemeth to thunder and to lighten rather then to speake But what speake I of men I reporte me to those that haue perused the bookes of the olde and newe Testament whether the like tokens of ernest zeale and iuste griefe be not oftentimes founde in the Prophetes and the Apostles them selues who were the Secretaries of the holy Ghoste Sundrie wordes founde in the holy Scripture of more Sharpenes then they are which M. Iewel reproueth in mee The wordes of the Psalmes be not vnknowen to many Psal 13. They be abominable in their studies saith the Prophet Psal 13. Vnder their lippes lieth the Poison of Serpentes Psal 13. Their throte is like an open Sepulchre Their woordes be dartes Psal 54. Downe to hel with them whiles they be alyue Ibid. Their teeth are arowes their tong is a sharp sword Psa 56. They are become like Serpentes Psal 57. They haue whetted their tonges like Serpentes Psal 139. The poison of the Aspis is vnder their lippes Ibid. Thou hast spoken like a foole said Iob to his wife Iob. 2. According to his name he is a foole said Abigail of her Husband Nabal 1. Reg. 25. Thou hast plaid the foole said Samuel to king Saul 1. Re 13 The number of fooles is infinite Eccle. 1. Thou lyest in the head said Daniel to the wicked Iudge Daniel 13. The Prophetes are like roaring Lions and the Princes be Wolues catching their pray Ezechiel 22. The Princes be like roaring Lions and the Iudges be Wolues Sophon 3. Thy Prophets Israel be like Foxes in the wildernes Eze. 13 Wo be to the sinneful nation people laden with iniquitie the wicked brood mischeuous children said Esaie Esa 1. O my people Ribauldes oppresse thee Esaie 3. Agayne ô ye Princes of Sodome ô ye people of Gomorrha said he Ibid. They are become rancke Staliens they ney eche one at his neighbours wife saith Ieremie Ieremie 5. O thou Canaans broode and not sprong of Iuda ô thou old theefe said Daniel to the vngodly Iudge Dan. 13. The children of the deuil came out of thee saith Moyses Deuter. 13. The men of Gabaa were the children of the Deuil Iud. 19 One of the Daughters of Belial 1. Reg. 1. The sonnes of the Deuil 1. Reg. 10. A man of the Deuil named Siba 2. Reg. 20. Many Dogges haue becompassed me about saith Dauid of Christe Psal 21. Saue my life from the hand of the Dogge Ibid. They are dumme Dogges that can not barke Esai 56. As a Dogge that returneth to his Vomite so is a foole that doubteth his folie Prouer. 26. He that holdeth an il woman taketh a Scorpion saith the Wiseman Eccle. 26. Sharpe and bitter wordes vttered in the new Testament But now let vs see whether we may not finde speaches of like vehemencie and sharpenesse in the new Testament where the grace of the holy Ghoste is shewed more abundantly If it be muche to cal a man a beast what is it to cal men Vipers Wolues Foxes Dogges Swine O ye Progenie of Vipers said S. Iohn the Baptist to the Scribes and Saducees Matth. 3. O ye Serpentes and Vipers broode said Christe him selfe to the Scribes and Pharisees Matth. 23. O generation of Vipers said the blessed Baptiste to the people as S. Luke reporteth Luke 3. Inwardly they are rauening Wolues saith Christ of false Preachers Matth. 7. Rauening Wolues shal entre in amongst you saith S. Paule Act. 20. I send you forth as sheepe among Wolues said Christ to the Apostles Matth. 10. Say vnto that Foxe quod Christe of Herode Luke 13. Geue not a holy thing to Dogges Matth. 7. It is not good to geue the childrens bread to Dogges said Christe Matth. 15. Haue an eye to the Dogges saith S. Paule Philip. 3. Like a Dogge that commeth againe to his Vomit saith S. Peter 2. Pet. 2. Caste not your pearles before Swyne saith Christe Matth. 7. Like a Swyne wallowing againe in the durte sayth S. Peter 2. Pet. 2. Go behinde me Sathan said Christ to Peter his Apostle Math. 16. Many yong wemen are turned backe and gon after Sathan 1. Tim. 5. Satan dwelleth among you Apocalyp 2. The Synagog of Satan Apocalyp 3. The Deuil taketh away the worde out of their harte Luke 8. One of you is a Deuil said our Lord of Iudas Ioan. 6. Ye are of your Father the Deuil it was saied to the Iewes Ioan. 8. The children of the Deuil are manifest saith S. Iohn 1. Iohan. 3. The Ministers of Satan 2. Cor. 11. They are holden captiue of the Deuil at his wil. 2. Timoth. 2. O ful of al deceit ô thou sonne of the Deuil said S. Paule to Elimas Act. 13. False Prophetes lying Maisters they denie God they bye and sel you they are like vnreasonable beastes they haue their eyes ful of aduoutrie they folow the way of Balaam of Bosor founteines without water clowdes tossed with the windes c. 2. Petr. 2. Disobedient vaine ianglers deceiuers of mindes abominable to al good worke reprobates Tit. 1.
my Confutation with these wordes It was not the Pope that armed Henrie the sonne against Henrie the fourth For it had ben absurde in reason and nature to make Henrie the seconde sonne to Henrie the fourth There needed not so great a Tragedie to be made for reproufe hereof Touching the pretensed leauing out of the worde Quodammodo out of S. Augustines saying Iudge reader of M. Iewels truthe by the truth in this pointe thus he aggrauateth the matter That in alleging of Liberatus I leafte out this worde quodammodo it was onely an errour For why I should of purpose doo it there was no cause specially that worde bearing in that place * Ye as si◠in that place the vvorde beareth great vveight and could not be leafte out but vvith foule corruption no greater weight But M. Harding alleging these wordes of S. Augustine Christus quodammodo ferebatur in manibus suis not of errour but as it maie be thought of set purpose leafte out Quodammodo as knowing that in that one worde rested the meaning of the whole How iustly M. Iewel excuseth him selfe and accuseth me for leauing out this worde Quodammodo To this I aunswere M. Ievvel in the Replie pag. 287. That you for your parte haue falsified Liberatus Maister Iewell you can not choose but Confesse That ye didde it by onely errour and ouersight and not of set purpose he that knoweth you as we knowe that be now acquainted with your humour can neuer beleeue it And whereas ye saie Liberatus cap. 13. that the worde quodammodo beareth smal weight in that place of Liberatus the Circumstance of the place and the storie of the time must needes conuince you See the Returne Fol. 155. a. in sequent Which thing hath benne already tolde you largely plainely and truly by M. Stapleton in his Returne of Vntruthes whiche you dissemble as if you went inuisible and were not espied for an Author of suche fowle Vntruthes Ye shal neuer be hable to scoure suche spottes out of your cote M. Ievvel most impudently belieth bothe S. Augustine and me touching this vvorde Quodammodo Wel yet ye thought to excuse this your falsehed by obiecting the like vnto me But Sir what if whiles ye go about to excuse your selfe you shewe your selfe worthy to be accused bothe of me and of S. Augustine too If S. Augustines wordes be as I alleged them then who hath belied me who hath belied S. Augustine Go to S. Augustine good reader and thou shalt finde the wordes truly by me alleged and quodammodo not by any falshed leafte out at al for in that place from whence I tooke his testimonie the worde is not nor in any parte of that Sermon which I quoted See the first Concion vpon the. 33. August in Psal 33. Concione 1. sub finē psalme There he saith thus Et ferebatur in manibus suis Hoc verò fratres quomodo posset fieri in homine quis intelligat Quis enim portatur in manibus suis Manibus aliorum potest portari homo manibus suis nemo portatur Quomodo intelligatur in ipso Dauid secundùm literam non inuenimus in Christo autē inuenimus Ferebatur enim Christus in manibus suis quando commendans ipsum corpus suum Math. 26. ait Hoc est corpus meum Ferebat enim illud corpus in manibus suis c. And he was carried in his handes This brethern how it might be done in man who can vnderstande For who is borne in his owne handes With the handes of others a man may be borne with his owne handes no man is borne Christe at his supper vvas carried and borne in his ovvn handes How it maie be vnderstanded in Dauid him selfe according to the letter we finde it not but in Christe we finde it For Christe was carried in his owne handes at what time commending his owne body it selfe vnto his disciples he said This is my body For he bore that body in his owne handes c. This testimonie M. Iewel doth directly ouerthrow your doctrine of the Sacramentaries A cleare testimonie for the Real presence and teacheth vs Christes body to be really and in deede present in the most blessed Sacrament For if that substance which is in the Sacrament after consecration were but a signe a token or a figure of Christes body as they of your secte and you doo teache what cause is there why S. Augustine should make so great so straunge and so wonderful a thing of it For if it were but the figure of Christes body that he helde in his hande when he said this is my bodie what wonder was it Dauid of whom there he speaketh could haue done that yea what is that man that can not beare the figure of his bodie in his handes But S. Augustine saith that Christe did beare his owne body in his handes when at the Supper he commended it vnto his disciples sayng this is my bodie Which thing neither Dauid nor any man could euer doo And here consider Reader how S. Augustine speaketh as if it were of purpose to take awaie al occasion of cauil from suche heretiques as should denie the real presence whiche M. Iewel doth The bodie that Christ commended and gaue vnto his disciples was saith S. Augustin ipsum corpus suum his owne bodie it selfe with which vehemēcie of expresse speache he excludeth al such Tropes Figures Significations Remembrances and Energies as do derogate from the real presence And that bodie illud corpus saith he Christ did beare in his handes Which was miraculous and aboue the power of Dauid or any other man Thus we see clearely that where S. Augustine speaketh of the truth and real presence of Christes bodie borne of Christ in his owne handes he speaketh plainely and precisely without this worde Quodammodo But in an other Sermon where he speaketh not specially of his bodie being verily borne in his handes but how and after what manner it was borne in his handes there to signifie the secretnes of the Diuine Mysterie he vseth this word Quodammodo August in Psalm 33. Concio 2. For hauing demaunded this question Quomodo ferebatur Christus in manibus suis How was Christ borne in his owne handes touching the manner thus he answereth Quia quum commendaret ipsum corpus suum sanguinem suum accepit in manus suas quod norunt fideles ipse se portabat quodammodo cum diceret hoc est corpus meum For when he commended and gaue vnto his disciples his owne bodie it selfe and his owne bloude he tooke into his handes that which the Faithful do know and he him selfe did beare him selfe after a certaine manner when he said this is my bodie In which saying the worde quodammodo asmuche to saie after a certaine manner doth not withdrawe our minde from beleefe of the true presence of the bodie borne in Christes handes but from conceiuing a carnal cōmon
be sure to liue for ouer the whiche no euil man can eate For if it could so be that he who continueth euil stil should eate the worde made fleash whereas it is the woorde and liuing bread it should not haue ben written whosoeuer eateth this bread shal liue for euer Origen fovvly corrupted by M. Ievv These are the true wordes of Origen But M. Iewel hath so mangled them that the sense is cleane altered For in steede of verbuÌ„ caro factum the worde made flesh he hath placed the body of Christ referring it to the Sacrament And whereas in Origen it is edere verbum factum carnem to eate the word made flesh he hath made exchange thereof into edere corpus Domini to eate the body of our Lorde And so whereas Origen meant that euil men can not eate spiritually and effectually the Diuinitie of Christ so as it dwelleth corporally in his flesh M. Iewel hath taught him to say that an euil man can not in the Sacrament eate Christes bodie Iewel Pag. 210. VVe say vvith S. Augustine the Sacrament is not our Lorde In Iohan. Tract 5â— but the bread of our Lord. Harding S. Augustin denieth not the SacrameÌ„t to be our Lord he hath no such wordes Howbeit we our selues would denie it in some sense For some tyme the Sacrament is taken for the forme of bread and wine and that in deede is not our Lord. Iewel 212. M. Harding might accompt not only seuen but also seuenteen sundry Sacramentes Harding I accompt onely seuen in such sense as the Churche properly taketh a Sacrament And how that is I shewed before Iewel pag. 213. Thus vve say it can not be proued that this number is so specially appointed As for the reasons of seuen seales seuen trumpettes seuen starres seuen golden Candelstikes and seuen eyes they are childish Harding We ground not our seuen Sacramentes vppon those similitudes Seuen Sacrametes August de Ciuit. Dei li. 11. c. 30. de doctrina Christiana lib. 2. cap. 16. Albeit if any man applie some of those matters to the seuen Sacramentes it is not childishely done seing S. Augustine confesseth that the Mysteries of numbers be great in the holy scriptures Iewel 213. Vnto euery Sacrament tvvo thinges are necessarie a sensible outvvard Element as in Baptisme VVater in our Lordes Supper Bread and VVine and the vvord of Institution Harding Thus farre we are agreed with you Iewel Matrimonie Order and penaunce haue the vvoorde of God but they haue no outvvard creature or Element Extrems Vnction and Confirmation haue neither vvoorde nor Element Harding To answere you herein M. Iewel I can not doo better Conci Florentin in vnione Armeniorum then to send you to the Councel of Florence and to the bookes wherein the order of our Sacramentes are conteined Where you shal finde that there lacketh neither the woorde of Institution nor conuenient Element It is yenough to vs that both by the woorde of God and by the perpetual doctrine of the Churche we are taught Act. 8. Iacob 5. Luc. 22. Ioan. 20. that these seuen are Sacramentes Confirmation is proued in the Actes of the Apostles Extreme Vnction in the Epistle of S. Iames Order in S. Luke and in S. Iohn Now baptisme and our Lordes supper your selfe graunt of penaunce and Matrimonie I haue said sufficiently already To be short we are in possession of seuen Sacramentes neither can you nor any man now aliue or that euer liued sith the Apostles shewe that euer the Church was without so many Sacramentes Impugne them when you list I doubt not but you shal be answered For that ye haue said hitherto is litle worthe and most thinges are lyes Iewel pag. 213. 214. De SacrameÌ„tâ— Eucharistia The auncient Fathers hauing occasion to intreate of purpose and specially hereof speake only of tvvo Sacramentes and so Bessarion namely saith Harding None of them al hath written purposely of al the Sacramentes of the Church but as occasion serued M. Ievvel belyeth the ancient Fathers touching the number of the SacrameÌ„tes Dionysius De Ecclesiast Hierarch TertulliaÌ„ lib. de resur carnis Cyprian lib. 2. Epist 1. ad StephanuÌ„ Bessarion de SacrameÌ„to Eucharistiae Bessarion belyed by M. Ievvel they now speake of two now of moe Of two they speake the more specially bicause the custome was to geue them both together to those that were of discretion Howbeit Dionysius Areopagita the most auncient of al intreateth of many moe as his booke de Ecclesiastica Hierarchia doth witnesse Tertullian besides Baptisme and the body of Christ nameth together with them Anointing and Signing and Imposition of handes And the Doctours which you bring affirme two but they denie not moe Yea S. Cyprian whom you cite in the first place can not be proued there to meane by both Sacramentes Baptisme and the supper of our Lorde Bessarion saith two were deliuered plainely in the Scriptures but he confesseth moe whiche are deliuered also in the Scriptures though not so plainely as the other two And he expressely nameth Chrismatis Sacramentum the Sacrament of Confirmation or of Bishopping Of the other Sacramentes in general he speaketh twise in the beginning of that Treatie Wherefore there is an impudâ—nt he included in your wordes where you saie that I haue in expresse wordes The onely two Sacraments of the Churche So that nowe we maie couple you with Beza â—â—o teacheth the same doctrine in his Confession and iuâ—â—ly cal you bothe false teachers Iewel 214. Al these thinges not vvithstanding the Tridentine Councel concludeth seuen Sacramentes Harding So it ought and maie easily doo M. Iewel any thing that you haue yet brought notwithstanding You proue in dede that there are two Sacramentes but that there are no moe you haue not brought so much as one apparent authoritie Sauing that of Bessarion who neuerthelesse is vtterly against you For he beleued and taught that there were seuen Sacramentes Bessarion De Sacramento Eucharistiae as by that Treatie it maye wel appeare But what should I do good reader should I now proue that there are seuen Sacramentes Certainely it were easy for me so to doo and to set out a booke of that Argument farre greater then M. Iewels is And that may wel appeare true by that Ruardus Tapper Cardinal Hosius and Petrus a Soto with diuers other learned menne haue done in this behalfe I am sure M. Iewel wil not denie but I were hable to english at the lest that which I should find in their Latin bookes And yet therein standeth his whole shewe For in deede he doth litle els but english that which the Germaines and Geneuians bookes haue The 7. SacrameÌ„tes proued out of S. Augustine Augustiniana CoÌ„fessio The vntruthes and scoffes that he addeth of his owne though they be many in number yet doo they not greatly increase the bulke of his volume Besides al other Catholique bookes there hath one benne set forth
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