haue fought a good fight I haue ended the rase I haue kepte the faith as for the reste the Crowne of righteousnesse is laid vp for me which our Lord the iust Iudge wil render to me in that daye And not only to me but also to them who loue his comming Here are first rehersed S. Paules workes to fight to ronne to kepe the faith Then is their reward rehersed which is a Crowne not onely of mercie but of iustice of righteousnes which God wil not only geue him but he wil render it to him and not onely to him but to al that follow his Faith Hope and Charitie And yet shal wee saye that God rewardeth not workes of such duetie as him selfe apointed That which God promiseth for working is due to him that hath wrought And this is the doctrine of S. Augustine and of al the other Fathers and Councels which might be at large brought forth but that the scriptures are therein so plaine that they onely suffice For he that beleueth not them wil hardly beleeue the Fathers or Councels In vvhat respecte is life euerlasting freely geuen and in vvhat respecte it is due for good vvorkes Rom. 6. Therefore to ende this question if wee looke to the cause of al our good workes seing it is not Nature which was corrupted but Grace which hath repaired Nature through Christe in that respecte life euerlasting is freely geuen and not deserued And so the Apostle saith Life euerlasting is the grace or free gifte of God But if wee speake of them who haue already grace by Gods gifte and doo now worke wel to them life euerlasting is by promise due for their good workes Hereof no man speaketh more circumspectly or profoundly then S. Augustine Augustin epist 105. VVhether vve haue merites who saith thus Quae merita iactaturus est liberatus cui si digna suis meritis redderentur non esset nisi damnatus Nulláne igitur sunt merita iustorum Sunt planè quia iusti sunt Sed vt iusti fierent merita non fuerunt What merites or desertes shal he that is deliuered boast of who if he were rewarded according to his deseruing could not be but damned Are there then no merites of the iust Yes verely there are bicause they are iust But they merited not to be made iust And againe Ibidem Quod est ergo meritum hominis ante gratiam cùm omne bonum meritum nostrum non in nobis faciat nisi gratia cùm Deus coronat merita nostra nihil aliud coronet quà m munera sua pòst Vnde ipsa vita aeterna quae vtique in fine sine fine habebitur ideo meritis praecedentibus redditur tamen quia eadem merita quibus redditur non à nobis parata sunt per nostram sufficientiam sed in nobis facta per gratiam etiam ipsa gratia nuncupatur non ob aliud nisi quia gratis datur Nec ideo quia meritis non datur sed quia data sunt ipsa merita quibus datur Et pòst Vnde etiam Merces appellatur plurimis scripturarum locis What then is the Merite of man before grace whereas nothing worketh our good merite in vs but grace and when God crowneth our Merites he crowneth nothing els but his owne giftes And afterward Whereupon life euerlasting it selfe which doubtlesse at the ende we shal haue without ende and therefore it is geuen to the Merites going before yet bicause those Merites vnto whiche it is geuen be not gotten of vs by our owne sufficiencie but are wrought in vs through Grace that Life also is called Grace for none other thing but for that it is geuen freely Nor therefore bicause it is not geuen to Merites but bicause the Merites them selues to whiche it is geuen are geuen And afterward It is called also in many places of the Scripture Wages Thus in effect then the Scriptures and after them S. Augustine and with him al Catholikes do say Life euerlasting is rendred or paid as wages or as a due rewarde to good workes But bicause the very same workes are not good but by Grace therefore the life euerlasting is also called Grace Both these partes we graunte the Heretikes denie the one to witte that good workes merite euerlasting life Of the Resurrection of the flesh attributed to the worthy receiuing of the blessed Sacrament The 13. Chapter I Said the Resurrection of the flesh is attributed in the Scriptures not only to the spirite of Christ that dwelleth in vs but also to the real eating of Christes fleshe in the Euchariste bicause in S. Iohn Christe saith Ioan. 6. he that eateth my flesh and drincketh my bloude hath life euerlasting and I wil raise him againe in the last daye Iewel Pag. 324. VVhere is your real and substantial eating Harding The eating of Christes supper was a real eating and thereto the wordes of S. Iohn doo apperteine as the very circumstance and also as al the olde Fathers declare namely S. Chrysostom and Cyrillus vpon that chapter Iewel Ibidem S. Augustine expounding the same vvordes saith beleue In Ioan. tract 25. and thou hast eaten Harding S. Augustine saith it though not vpon those wordes But he meant of the spiritual eating by Faith only You stil confounde eating by faith with eating really at the Sacrament Iewel Ibidem Nicolas Lyra Nicol. Lyra in Psal 111. one of your ovvne Doctours saith these vvordes of S. Iohn perteine nothing to the Sacrament Thus he saith Hoc verbum directè nihil pertinet ad Sacramentalem vel corporalem manducationem This saying of the sixth of Iohn perteineth nothing directly to the Sacramētal or corporal eating It vvas some ouersight of your parte M. Harding to seeke to proue the eating of the Sacramēt by those vvordes that by your ovvne doctors iudgemēt perteineth nothing to the Sacramēt Harding But it was a more ouersight of you M. Iewel to-blemish your credite by belying my doctor Lyra fovvly belied by M. Ievv if Lyra be my Doctor For Lyra neuer said the wordes that you allege Your cotation directeth the Reader to the Psalme 111. Read thexposition that Lyra maketh vpon that Psalme who liste he shal find him to saie no such thing In deede he expoundeth that Psalme of the Euchariste and saith quite cōtrarie to your doctrine Lyra in Psal 110. In praecedenti Psalmo actū est de Sacerdotio Christi eius sacrificio quod est Eucharistia in isto agitur de Eucharistiae efficacia In the former Psalme the Priesthod of Christ was treated of and his Sacrifice which is the Euchariste in this Psalme the efficacie of the Euchariste is treated of There ye haue a plaine testimonie bothe of Christes Priesthod and of his Sacrifice whiche he perfourmed otherwheres then vpon the Crosse which you denie For which cause specially I suppose ye cal him one of mine owne doctours In consideration whereof al the Doctours
Pope him selfe vvil say as it is before alleged Dist 40. Non nos If the Pope vvant good thinges gotten by his ovvne merites the good thinges vvhich he hath by Succession of S. Peter his predecessour are sufficient Harding They are sufficient for him to doo his ministerial office towards other and so to make him holy by office but not sufficient to make him holy in life The ministerie of an euil man is auaileable to the effecte of sacramētes And the place doth euidently shewe that onely to be the Popes meaning And I suppose your selfe M. Iewel doo not denye but that an euil man may doo the office of a good Predecessour as wel to the peoples saluation in ministring Sacramentes as a man being neuer so good Why then skoffe you at the Pope for this saying What gredinesse of gainesaying is this to control where no fault is Iewel Pag. 127. The Glose thereupon saith Petrus fecit Papas haeredes bonitatis suae Peter made the Popes Heieres of his goodnes by Succession Harding M Ievvel falsifieth the Glose In Glosa Distīct 40. Non nos It is not so but thus Petrus ad hoc transmisit dotem meritorum cum haereditate innocētiae ad posteros vt essent haeredes bonitatis suae Peter made ouer the dowrie of his merites with the inheritance of his innocencie vnto his Aftercommers to the ende they might be the heires of his goodnesse There is oddes betwene these sayinges Peter would haue them to be heires of his goodnesse and Peter made them heires of his goodnesse The first he might doo the second he was not hable to doo For goodnesse commeth onely of God Iewel Pag. 128. Distinct 19 Sic omnes in Glosa Againe the glose saith Papa sanctitatem recipit à Cathedra The Pope receiueth holinesse by succession of his Chaier Harding He receiueth holinesse of dignitie degree and office but not of life For that is the very meaning of the lawe which saith that al the holy Decrees of the See Apostolike are so to be taken as if they were strenghthened with the diuine voice of S. Peter hem selfe Marke he speaketh of Decrees but not of good workes And I trow M. Iewel him selfe doth not denye but that Baptisme ministred or the Worde of God preached by Iudas was as good as that which was done by Peter Why then scoffeth he for hitherto he doth none other but onely to playe his parte Iewel Pag. 128. Iohan. 8. Iohan. 9. Such affiance sometyme had the Scribes and Pharisees in their succession Therefore they said vve are the children of Abrahā Vnto vs hath God made his promises art thou greater then our father Abraham Harding If the Iewes vsed these wordes in such sense that how so euer they liued they should be saued as being the children of Abraham it was a naughty sense But if they had vsed the same wordes against the schismatical places of praier either of Ieroboam or of the mount Garizim or of Onias temple in Egipte they had vsed them right wel For as Christe said Salus ex Iudaeis est Iohan. 4. Saluation is of the Iewes and not from the Samaritans or any other Schismatikes And so concerning successiō of dignitie and not of life they might wel say vnto vs God hath made his promises For so in deede he had but yet with such condition if they dishonoured not God 1. Reg. 1.2 and despised not Christe their Sauiour For in doing so al the promises made to them were at an ende bicause God would seeke a newe people to him selfe Deuter. 32 in case they woulde forsake him and seeke to them selues a newe God But now the Scribes and Pharisees vsed not these woordes against Schismatikes but against Christe him selfe whom bothe the olde Prophecies and his owne marueilous workes witnessed to be the true Messias Iohan. 5. And yet Christe came euery yere to the Temple and kepte al the Lawe and honoured the Scribes and Pharisees for that they sate in Moyses Chaier so that there was now no cause why they should talke of their Succession and of Gods promises against him who denied none of them bothe but mainteined them bothe For S. Paule said euen after Christes death vnto the Iewes Actor 13. To you we ought first to preache the woorde of God But bicause ye refuse it and iudge your selues vnworthy of euerlasting life beholde we are turned vnto the Gentiles For so our Lorde commaunded vs. The Iewes then abused them selues against Christ in pretending Succession and promises where obedience and faith should haue ben vsed Euen so if the Pope or any other Bishop now at the second comming of Christ would make claime to heauen by his Succession of S. Peter or S. Iames he should but deceiue him selfe But in the meane time any catholike Bishop may lawfully vse the argument of Succession against heretikes and schismatikes who runne out from the true Succession of Bishops 3. Reg. 12. as Ieroboam did from the high Priestes of Moyses It skilleth much M. Iewel how euery place of scripture be applied For that which serueth very wel against Heretikes wil not serue at al against Christe Iewel Ioan. ◠The Pharisees said As for Christ vvee knovv not from vvhence he came or vvhat he can shevv for his Succession Harding Albeit the Pharisees would not see or heare what predecessours Christe was hable to shew for him selfe yet God hath so notably commended the matter of Succession in Christes owne person according to his manhode that I marueil you would once bringe forth any example thereof seing it maketh so euidently against you Christ verely to geue example to al the world how much they ought to esteme the order and Succession as wel of Bishops in matters of Religion as of Kinges and Ciuile Gouernoures in politike matters prouided that his line and succession should be most notable euen from Adam til his owne Mothers time the blessed Virginne Marie as S. Matthew Matt. 1. Luk. 3. and S. Luke haue testified Neither could either the calamitie of the people of the Iewes or the sinnes of the howse of Dauid by any meanes hinder but that Christ would come lineally from Abraham and from Dauid which thing was written for our learning and instruction Rom. 15. to shew thereby that no sinnes of the Bishoppes nor of the faithful people shal be hable to stay but that his prouidence in gouerning the Churche by his Apostles and their Successours Continuance of Succession Psal 88. shal continew for euer accordingly as Dauid hath foretolde at large saying If his children forsake my lawe and walke not in my pathes if they prophane my righteousnes and kepe not my commaundementes I wil visite their iniquities with the rodde and their sinnes with scourges but my mercie I wil not separate from them that is to say from the seede of Dauid whiche is meant to be the faithful people Gal. 3.
it Of the povver of Priesthod He that listeth to see more of the necessitie of Confession maie resorte to M. Allens learned booke of the lawful power of Priesthod to remitte sinnes The fifth booke conteineth a Detection of M. Iewelles errours lies sclaunders c. touching the Marriages of Priestes and Votaries the Canonical Scriptures the Sacramentes and other pointes of Doctrine The wordes of the Apolagie In the Defence 2. parte ca. 8. Diuision 1. Pag. 163. VVe saie that Matrimonie is holy and honourable in al sortes and states of personnes as in the Patriarkes in the Prophetes in the Apostles in the holy Martyrs in the Ministers of the Churche and in Bishoppes and that it is an honest and lavvful thing as Chrysostom saith for a man liuing in matrimonie to take vpō him therevvith the dignitie of a Bishop Confutation fol. 73. b. Matrimonie is holy and honorable in al persons and an vndefyled bedde as sayth S. Paule Hebre. 13. Yet is it not lawful for them to marye whiche either haue by deliberate vowe dedicated almaner their chastitie vnto God or haue receiued holy order For the vowed be forbidden mariage by expresse word of God Those that haue taken holy orders by tradition of the Apostles and auncient ordinaunce of the Church Touching the first the Scripture is plaine bicause a vowe is to be performed Psal 75. Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christ also sayeth in the gospel Matt. 19. there be some eunuches that haue made them selues eunuches for the kingdome of heauens sake He that can take let him take Vovve-breakers in vvhat danger they stād 1. Tim. 5. Againe S. Paul speaking of young widowes which haue vowed and promised chastitie sayeth that when they waxe wanton against Christ they wil mary hauing damnation bicause they haue broken their first faith Whether these scriptures perteine hereto and be thus to be vnderstanded we referre vs to the primitiue Church and to al the holy Fathers * Frō starre to starre leafte out of M Ievels booke VVhat the Fathers haue iudged of mariages after vovv of chastitie De bono viduitatis Whosoeuer haue thus vowed chastitie or by receiuing holy orders haue bound them selues to the bond of cōtinencie to the same by auncient constitution of the Church annexed if afterward presuming to marye excuse the satisfying of their carnal lust with the name of wedlocke be they men be they women they liue in a damnable state and be worse then Aduouterers * Suche mariages or rather slydinges and falles frō the holier Chastitie that is vowed to God S. Augustine doubteth not but they be worse then aduowtries S. Cyprian calleth this case plaine incest S. Basile accompteth the mariages of vailed Virgins to be void of no force and facrilegious She that hath dispoused her selfe to our Lorde sayeth S. Basile is not free lib. de virginitate For her husband is not dead that she may mary to whom she list And whiles her immortal husband lyueth she shal be called an aduoutresse whiche for lustes of the flesh hath brought a mortal man into our Lordes chamber * Leaft out by M. Iev The case is like in the man And whereas such persons with deliberate vowe purposed to consecrat them selues to our Lord only maides by virginitie widowes by chastitie of widowehod priestes by single life and continencie they may not with good conscience marye bicause the lust of the flesh foloweth not that former purpose but draweth the soule to her vices from that whereto it is bounde For what so euer is the worke sayeth S. Basile before whiche reason and lawe goeth not in the mynde the same is of the conscience noted for vnlawful Of al such after many wordes vttered in reproufe of their lewdnes he concludeth that they folow not wedlocke but aduoutrie But for proufe that vowed persons may not marye it were not hard to alleage so muche out of the fathers as would fil a volume * Clerkes boūde to cōtinēcie Li. 1. c. 11 Paphutius Li. 1. c. 23. Touching the second the Apostles forbidde those that come single to the Clergie to marye except such as remaine in the inferiour orders and procede not to the greater as we find in their canons Can. 25. Paphnutius as Socrates and Sozomenus record in their Ecclesiastical storie said at the Nicene Councel that it was an old tradition of the Church that such as come to the degree or order of Priesthod single should not marye wiues And this is that holy Bishop Paphnutius whom these Euangelical vowe-breakers pretend to be their proctour for their vnlawful mariages * Leaft out by M. Iev Siritius and Innocentius vver not the first ordeiners of clerkes cōtinēcie Neither Pope Siritius and Innocentius the first who liued long aboue a thousand yeres past were the first makers of the lawe that forbiddeth Priestes to marie but declaring that the same was of olde time ordeined and vsed of the Church they condemne the disorders against the same committed * Reade who list the epistle of Siritius ad Himerium Tarraconensem cap. 7. the second epistle of Innocentius to Victricius Bishop of Roen cap. 9. and his third epistle to Exuperius B. of Tolouse cap. 1. and weighing wel these places he shal perceiue that these holy Popes forbad the ministers of the Church the vse of wedlocke by the same reason by which the priestes of Moses lawe were forbidden to come within their owne houses in the time when their course came to serue in the holy ministeries By the same reason also by whiche S. Paule required maried folke for a time to forbeare the vse of their wiues 1. Cor. 7. that they might attend praying The place of S. Chrysostome alleaged by this Defender wel considered Ansvver to Chrysostoms place disproueth no part of the Catholike doctrine in this hehalfe but condemneth both the doctrine and common practise of his companions these newe fleshly Gospellers His wordes be these vpon the saying of S. Paule In 1. cap. ad Tit. homil 2. that a Bishop ought to be without crime the husband of one wife The Apostle sayeth he stoppeth the mouthes of Heretikes which condemne mariage shewing that it is not an vncleane thing but so reuerent that with the same a man may ascend to the holy throne or seate he meant the state of a Bishop and herewith he chastiseth and restraineth the vnchast persons Tvvise married may not be Bishops ād vvhy Secōd mariages lauful yet open to accusations Leaft out by M. Iev not permitting thē who haue twise maried to atteine such a rome For whereas he kepeth no beneuolēce toward his wife deceased how can he be a good gouernour Yea what greuous accusations shal not he be subiect vnto daily For ye al knowe right wel that albeit by the lawes the secōd mariages be permitted yet that
vertue Hieron Lib. 1. aduersus Pelagianos Double Perfectiō Againe in an other place Perspicuum est duas in scripturis sanctis esse perfectiones duasque iustitias duos timores Primam perfectiomem incomparabilem veritatem perfectamque iustitiam Dei virtutibus coaptandam Secundam autem quae competit nostrae fragilitati iuxtà illud quod in psalmis dicitur non iustificabitur in conspectu tuo omnis viuens ad eam iustitiam quae non comparatione sed Dei scientia dicitur esse perfecta It is manifest that in the holy Scriptures there are two perfectiōs and two righteousnesses and two feares And that there is a first perfection and an incomparable truthe and a perfite righteousnesse which is to be set with the vertues of God And that there is a second perfection whiche standeth with our frailtie A distinction vvherby al M. Ievvels obeictiōs maie sone be ansvvered touching this point The Pelagians heresie according to that whiche is said in the Psalmes Euerie one that liueth shal not be accompted righteous in thy sight asmuch to saie in comparison of that righteousnes which not in comparison but in the knowledge of God is said to be perfite By this double perfection al is answered what so euer M. Iewel bringeth against vs either out of the Scriptures or out of the Fathers It is possible to doo the law in this life after that perfection which belongeth to Pilgrimes but not after that which belongeth to Heauen But the Pelagians held that a man might if he would perfourme the perfection and that by the benefites of nature and by free wil without grace If a man consider the doctrine whiche we haue taught hitherto concerning Perfection it shal appeare that many thinges which M. Iewel hath alleged in the Defence are of vs confessed Whereof then riseth the difference verely of the wordes of the Apologie In the Apologie Defence pag. 315. which are these Wee are hable by no meanes to fulfil the lawe of God in this life This proposition M. Iewel I haue confuted This haue you taken in hande to defende But in al your Defence I finde nothing to that purpose I haue now shewed By vvhat meanes vve fulfil the lavv that by some meanes we may fulfil the lawe to wit by present faith and hope and by going daily forward in Charitie vntil we come to perfection in Heauen Furthermore we maie die also for Goddes sake The glad sufferāce of death for Christes sake is one meane to fulfil Godslaw Cap. 1. vlt. and for the defence of his truth This is one meane whereby the lawe is fulfilled Therefore your Proposition remaineth stil giltie of erroneus doctrine Besides this it is not impossible for a man actually to fulfil the lawe in this life bicause God may geue a man so muche grace as to doo it if it please him as S. Augustine hath declared twise in his booke De spiritu litera Therefore by some meanes we may be able to fulfil the lawe and that perfitely although I confesse we doo not fulfil it But remember you said not onely we do not fulfil the law but that wee are not hable to fulfil it by no meanes Whereby you abbridge the power of God For Gods singular grace is a meane to perfourme it S. Hierome also graunted to Pelagius possibilia mandata dedit Deus Ad Ctesiphont quis hoc negat The commaundementes whiche God gaue vs are possible to be don and who saith nay thereto Forsooth M Iewel in his Apologie Of Faith without Workes and of the Merite of good workes The 12. Chapter I Had said there is a true Faith whiche is not liuely but idle M. Iewel after his florish made at diuers Scholemen of whom I intende not muche to speake saith thus Iewel Pag. 320. 1. Tim. 5. Tit. 1. He that hath no regarde to his owne specially such as be of his howsehold hath denied the faith and is worse then an infidel And againe they saie they know God but by their workes they denie God Harding This is brought to proue that in euery great Sinne at the lest we lose our Faith Adde hereunto that whiche Martin Luther said In Artic. 35. Nemo est certus se non semper peccare mortaliter propter occultissimum superbiae vitium Noman is sure that he sinneth not alwayes mortally for the most priuie vice of pride If then at euery mortal sinne the faith be lost and noman be sure but that he is alwayes a mortal sinner doubtelesse no man is sure that he hath any Faith And so Only faith is brought to no faith at al. Onely Faith become no faith at al. 1. Tim. 5. Faith denied by euil vvorkes Tit. 1. Double knovveledge of God Of Vnderstāding and of vvil and obedience Naked Faith Faith clothed vvith Charitie So wel these men profit in their Doctrine But how saith S. Paule that he who hath not care of his houshold hath denied the faith Surely M. Iewel answereth him selfe out of S. Paule who saith They professe them selues to knowe God but by their deedes they denie him For so S. Chrisostome also doth expound the former of these places by the later So that there is a double knowledge one in the vnderstanding onely which those haue that beleeue in God and breake his commaundementes by killing or stealing or any other mortal sinne There is another knowing of God in wil and obedience of hart when a man preuented with grace is desirous to doo and kepe Gods commaundementes which are not heauy nor greuous to him that hath grace The first kinde of knowledge is bare and naked Faith The second is Faith furnished and clothed with Charitie This later Faith he hath denied who doth not take care of his howsehold and of them of his kinne c. But that notwithstanding the former Faith remaineth bicause he may yet beleeue al the Articles of the Faith which verely seing it is a grace of God and a great furtherance to euerlasting life and yet hath none other name at al euer inuented for it beside the name of Faith it must needes be a true Faith though it be not a profitable Faith as al Theeues and Periured persons are true men in nature though they be not honest menne in maners nor true menne of their deedes Al which wordes vttered in manner with the same order in my Confutation M. Iewel hath quite striken out of his booke of Defence bicause they opened the point of the controuersie There I said Faith Hoape and Charitie were three 1. Cor. 13. And that as there is a Faith working by Charitie of great profit so is there a Faith whiche may be without Charitie nothing worthe to euerlasting life Iewel Pag. 320. Iacob 2. S. Iames saith Faith without workes is dead but a dead faith is no more a true perfite faith then a dead man is a true perfite man Harding Did not you
knowe the answere M. Iewel Nothing is more common You belie the Scripture that is the answer to you And your forefathers euen vp to Luther haue alwaies belyed it and being told of it wil not yet amende no more then the Deuil whom they followe A thing may be dead in two sortes Idle faith i◠a faith either bicause it had life in it of his owne or els bicause it had it of another thing If a man be deade he is deade in respecte of the life which belonged to him selfe For a man doth consist of body and soule and not of the one alone So that when the soule is aparte from the body then is he no more a perfitte man during the time of that separation But the Body being one parte of a man hath life in it whiles the soule abideth in it But that life is not the Bodies owne but it is the life of the soule geuing mouing vnto the Body which life when it is taken away the Body remaineth stil a perfite Body in his owne nature although it be vnperfite in respect of the soule which did commende it and set it forth Now it is to be considered whether Faith haue life in it selfe and of his owne nature as a man hath for then a dead faith is no faith or els whether faith hath life of another thing to wit of Charitie and then a dead Faith is a true Faith in his owne nature albeit it be disgraced for lacke of the life which it was wont to haue through Charitie The very expresse worde of God hath ended this question For S. Iames geueth vs to vnderstand that Faith hath life of an other thing like as the body hath of the soule for he saith Sicut enim corpus sine spiritu mortuum est ita fides sine operibus mortua est Iacob 2. As the body without the sowle is dead so is faith dead without workes Not as the man is dead without the sowle but as the body is dead without the soule so is faith dead without workes But the body being without the sowle is stil a true natural body Therefore faith being without good workes is stil a true real faith But it is idle and no more profitable vntil good workes be againe graffed into it This mater is so plaine that the confirmation of witnesses is needelesse and so M. Iewel is tried a lier in that he said an idle faith is in dede no faith at al. Iewel Pag. 321. We graunt good vvorkes haue their revvard but the same revvards standeth in mercie and fauour and not in duetie Iob saith If a man wil dispute with God he is not able to ansvver him one for a thovvsand I vvas a fraid of al my vvorkes Although I vvere perfit yet my soule shal not knovv it c. Harding These witnesses do proue wel against your assurednes of saluation which you warrant to your selues But concerning our question it shal be good here to laye certaine truthes confessed of al sides that the doctrine may be the plainer First there is no merite of workes at al before faith or without faith August epist 52. Defence 321. For els grace were not grace and thereunto perteine S. Augustines wordes by you alleged to an other purpose After faith no particular man is able to warrant his owne workes to be meritorious And that is proued by al the testimonies of Scriptures and Fathers which you haue brought For euery man is vncertaine of his owne state Ecclesiastes 9. Our vvorkes considered in themselfe can not deserue life euerlasting as not knowing whether he be worthy of hatred or of fauour But when wee dispute generally whether those men who being in grace in dede are confessed to haue wrought wel do merite life euerlasting thereby or no that being our question thus I saie No workes of man were they neuer so good could of them selues without Gods ordinance haue merited heauen of God or haue made him debter of such a reward or wages dew to them For they are al done in time and can not deserue an infinite reward such as is rendred in heauen Rom. 8. For I iudge saith the Apostle that the afflictions of this time are not worthy of the glorie that shal be reueled in vs. In vvhat consideratiō are our good vvorkes meritorious of infinite revvarde But seing it hath pleased God not onely to geue vs abundance of grace whereby our workes may be acceptable to him but also to promise euerlasting life to the doers of them and to make him selfe a debter to vs of suche a rewarde this promise of God being put it were iniurious to God if nowe wee should not saie that our good workes deserued life euerlasting For seinge God geueth them freely to th ende we shoulde thereby deserue heauen who is so voide of reason as to denie that those workes deserue Glorie of whiche God hath said the dooer◠of them shal haue glorie rendred vnto them as their wages Matth. 5. Merces vestra saith he copiosa est in coelis your wages is plentiful in Heauen Vnusquisque propriam mercedem accipiet secundùm suum laborem 1. Cor. 3. Euery man shal receiue his proper wages according to his owne labour Psal 61. Thou shalt render to euery man saith the Prophete according to his workes If then no mannes workes in no sense deserue glorie it muste follow that God shal render glorie to no man and yet S. Paule sayth Rom. 2. that God wil render life euerlasting to them who seeke glorie and honour and incorruption according to the patience or continuance of working wel The same worde reddere Reddere to render or paye doth import a title and right that good workers haue to demaunde life euerlasting For as if I promise one ten pound to bring me a cuppe of fresh water although before I had promised that wages the water were not worth one halfpennie yet if once vpon my promise a man do bring me the water I am bound by my promise and couenant to paie him his wages Mat. 10. euen so God hath bounde him selfe to geue vs life euerlasting for our good workes saying Hoc fac viues doo this thing and thou shalt liue Againe he that continueth til the ende shal be saued And therefore now he that hath wrought wel euen til the ende may require God to keepe his promise who surely is faithful and wil not faile to kepe it And this thing is meant by the Parable of him that hiered men to labour in his wineyard that is in his Church couenāting with them for a pennie that is to saie Mat. 20. for life euerlasting To whom when he paied their wages he said Nónne ex denario conuenisti mecum Tolle quod tuum est Diddest thou not bargaine with me for a pennie Take that whiche is thine And S. Paule testifieth of him selfe 2. Tim. 4. I
Bernard fol. 12. a. Hovv M. Ievv may be pleased fol. 38. b. Flovvres of M. Ievvels modeste speache fol. 50. 51. 52. M. Ievvels scoffes and scornes against God his Church and his Saintes fol. 52. a. b. M. Ievvels Sacramentarie scoffes fol. 52. b. M. Ievvels scoffes against the Pope Bishops and Priestes fol. 52. b. 53. a. M. Ievvels general and particular scoffes fol. 53. 54. M. Ievvels Outcries and scoffing Oes fol. 55. b. M. Ievvels modest marginal Notes fol. 54. b. 55. a. b. M. Ievv plaieth many vntrue partes at once fol. 68. a. M. Ievv falsifieth my ansvver made in the Confutation fol. 44. b. 45. a. 68. b. 69. a. 128. b. 141. a. 147. a. 153 b. 180. b. 223. a. what it is to confute M. Ievv vvritinges fol. 76. b. M. Ievv repeateth obiections and allegations already ansvvered ād confuted dissembling vtterly al answer made fol. 83. b. 84. a 226. a. 227. b. 248. 249. 253. b. 255. b. 256. b. M. Ievvel defendeth opē rebellion and treason 86. a. b. 88. a. Item 183. and 184. in defending wickless trayterous heresie M. Ievvel reasoneth against the Church euen as the Donatistes did fol. 90. b. 91. a. M. Ievv blasphemously maligneth the conuersion of infidels to the faith fol. 96. b. 97. a. M. Ievv contrary to him selfe fol. 98. a. 101. b. M. Ievvels extreme impudencie fol. 106. b. 160. a. b. 221. a. M. Ievvels deceite in equiuocation of termes fol. 119. a. 134. a. M. Ievvels fond limitation against Lirinensis fol. 124. b. 125. a. M. Ievv fond conditions to admit one head of the Churche fol. 138. a. M. Ievvels vaine skoffing fol. 141. b. 150. b. M. Ievvels negatiue argumentes fol. 143. a. 226. b. M. Ievv alleageth obiections of the Doctors made against the Truth as Truthes auouched by the Doctours fol. 144. a. M. Ievvels vvaie to continevve vvrangling fol. 147. b. M. Iewelles ridiculous and loose Argumentes fol. 143. a. 152. b. 155. b. 160. b. 161. a. 162. a. 184. b. M. Iewel falsely alleageth the Fathers sayinges fol. 6. b. 113. a. 156. b. 157. a. 166. b. 173. b. 208. a. 240. b. 269. a. 286. a. 333. b. 387. a. M. Iewel falsifierh the holy Scripture fol. 160. a. 202. a. 222. a. 265. a. 266. b. M. Iewelles dissembling shifte fol. 163. a. M. Iewel misseallegeth the Ciuil Lawe fol. 168. b. 169. a. 380. b. M. Iewel missealleageth and falsifieth Gratian and his Glose fol. 169. a. b. 190. a. 191. a. 204 b. 383. a M. Iewel falsifieth the Councels fol. 183. a. 189. a. M. Iewels forging of the Fathers sayinges fol. 185. a. 186. 290. a. b. 203. b. 209. a. M. Iewel chargeth me with three mayne Lyes 189. b. Item with moe Lies fol. 287. a. 285. a. 295. b. 316. b. 303. a. 285. b. 310. b. 374. b. M. Iewel a scatterer no Successour of any one Bishop fol. 203. a. M. Iewel falsifieth al his Testimonies against Succession fol. 206. b. M. Iewel plaieth the very parte of Antichrist fol. 210. b. 245. a. M. Iewel falsifieth Bitontinus fol. 213. b. M. Iew. continually alleageth those mens sayinges for him vvhose dedes he knovveth to be against him fol. 213. b 229. a M. Ievvel neuer ordered Priest nor Bishop fol. 230. b. 222. a. b. M. Ievvel sticketh not to saie vntruely I vvas present and consented to his Election fol. 232. b. M. Ievvel can shevve no one Predecessour of his Religion in the See of Sarisburie fol. 241. 242. 243. M. Ievvel bevvraieth his lurking heresie fol. 244. M. Ievvels daie and night fol. 246. b. M. Ievvels Lying and Rhetorical addition of vvordes and sentences to his Authors sayinges fol. 199. a. 201. b. 203. b. 204. a. b. 205. b. 208. a. 258. a. 265. a. 302. a. 313. b. 305. a. Intercession to Saintes to praie for vs. fol. 358. a. Iohn the. 22. his errour fol. 64. b. 65. 66 255. b. Iohn Huss fol. 83. a. b. 103. b Iohn of Sarisburie fol. 258. 259. 260. Iohn 22. charged by M. Iew. with the errour of Iohn fol. 23. 66. b. Iohn of Constantinoples ambition fol. 141. a. Iosue mistaken for Osee confessed fol. 143. b. Iouinians heresie making Marriage and virginite of equal merite fol. 296. a. Iuuenalis and Thalassius not condemned in the Councel of Chalcedon fol. 73. b. 74. a. Iuste who maie be called in this life fol. 367. a. L. LAteran great Councel fol. 105. a. 110. b. Lady Interpreter noted of presumption fol. 120. The Lawe by what meanes it is fulfilled fol. 369. a. Leaders awaie of the Flocke who be they fol. 202. b. 267. b. A Legende of Leo alleged by M. Iewel a fonde fable fol. 251. a. Lenten Fast a custom of the Churche fol. 327. a. Leo the first defended from Arianisme fol. 172. b. 173. 174. 175. 176. 177. 251. 252. Liberius defended from Arianisme fol. 62. a. b. 250. a. Life euerlasting how freely geuen and how for good workes fol. 372. b. Light not put out in the Churche for a thousand yeres fol. 90. a. This terme my Lorde vsed of the Antiquitie fol. 175. a Loose Apostates whether the diuisers of this new Gospel maie not so be called fol. 35. b. Luthers dogge eloquence fol. 127. Lutherans and Zuinglians dissension fol. 322. b. M. MAcabees booke Canonical among the faithful fol. 321. b. Magistrate Ciuil not iudge in Ecclesiastical causes fol. 377. a. Manichees heresie denying Christes true flesh fol. 345. a. Marie the Virgin aduocate for Eue. fol. 359. b. Marie our Ladie Queene of al hope of the Fathers c. fol. 365. a. Marcellinus Pope Martyr fol. 248. b. Marcus Callidius an Oratour fol. 42. b. Marriage after Vowe of Chastitie what the Fathers haue iudged thereof fol. 278. b Married twise maie not be made Bisshoppes fol. 279. b. Marriage after holy Order euer accompted vnlawful amōg Catholiques fol. 280. a. Married Priestes in England in Anselmus time fol. 280. b. Marriage vnlawful in twoo cases fol. 281. a. Marriages three good thinges fol. 284. a. Married Priestes in olde time called Apostates fol. 296. b. Marriage a let vnto perfiter life by S. Chrysostome fol. 305. a. Matrimonie a Sacrament that geueth grace fol. 328. b. Masse said by Iohn Husse in his last daies fol. 83. a. b. Menna absolued fol. 382. a. b. Merite changed by M. Iewel into Preeminence fol. 163. a. Merites of Christes death be not receiued by faith only fol. 356. b. Merites of workes fol. 369. b. sequentib Ministers of Tourney fol. 85. a. Monica S. Augustines mother laboured to conuert her husband fol. 315. a. Montanistes heresies fol. 327. a. N. NEstorius a scatterer of the flocke fol. 203. a. Nicephorus belied by M. Iew. fol. 303. a. Nilus a late Greeke Schismatike fol. 225. a. Nipping of Doctours by M. Iewel fol. 305. a. North partes conuerted to the faith in these later ages fol. 94. b. O. Oddes betwene the Protestantes and Catholiques fol. 30. a. 107. b. An Oration forged in the name of Pius fol. 4. 97. b. Order
the first fiue hundred yeres the Sacrament of the Aultare was geuen to children at their baptisme And yet M. Iewel can not saie that this later custome is worse then the first was but rather that it is better as the councel of Trent hath declared I demaunde then of any M. Iewels Predecessours in Sarisburie euen til our Apostle S. Augustines time but he skippeth ouer these last thowsand yeres and asketh me of that which was before Whiche inequalitie not withstanding I answer to his question and saie that al the Bishops of Rome as wel before S. Augustines time as sithence mainteined our Religion And that I proue bicause the B. of Rome that now is Pius the fifth doth allow our Religion For we communicate with him and he with vs. And this present Bishop agreed with his predecessour Pius the fourth and he againe with Paulus the fourth And so if we go vpward from man to man from Pope to Pope euen vnto S. Gregories time we shal find that concerning any question which is betwen the ProtestaÌ„tes and vs there was neuer Pope yet which disagreed with his predecessours or aftercommers For euery one of them doth prayse and follow S. Gregorie Now S Gregorie sent S. Augustine into England who turned our English nation to the faith and S. Gregorie him selfe agreed in saith with his predecessours euen til we come to S. Peter Neither can it be shewed whiche Pope did euer breake or change the vniuersal faith which was in Rome or any where els before concerning either priuate Masse as you terme it or any other Article If then Pius the fifth or any Pope els do allow priuate Masse as it is euident he doth and the General Councel of Trent with him certainely euery Pope before him did allow the same For this Pope agreeth with his predecessours Or els if vntil S. Gregories time priuate Masse in such sense as we now dispute of it had not ben heard of being so hainous an offence against God as that whereby the Institution of Christes supper is broken which Pope so euer had begonne it he should haue ben noted for his new Inuention as they haue ben who haue begonne any change as in certaine ceremonies some haue done Platina in vitis Pontifi For pope Sergius is noted to haue ben the first that changed his former name Leo the third was the first that placed the empire in Fraunce and Germanie and Hadrianus the third was the first that chalenged to be pope without the Emperours authoritie and so forth in many like matters But seing M. Iewel can name no man who beganne to saie or allow priuate Masse and yet seing it is said and allowed thoroughout al Christendom it is S. Augustines owne rule that the said vse of priuate Masse came from the Apostles them selues For thus he writeth August ad Ianuarium Epist 118. Quod vniuersa tenet Ecclesia nee Concilijs institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur What thing the whole Churche keepeth and hath not ben instituted in Councels but hath ben alwayes reteined the same is most rightly beleued to haue ben deliuered none otherwise then by Apostolike authoritie Neither M. Iewel nor any man els can shew vs which CouÌ„cel instituted first Priuate masse and the Church from age to age is found to haue had priuate masse neither can any one man be named that first said it therfore priuat Masse and also the other necessary pointes of our religion are most rightly beleued to haue proceded onely from the Apostolique authoritie Thus I haue answered M. Iewels question Now let him answer myne Iewel Touching the Bishops of Sarisburie you your selfe haue named tvvo Bishop Shaxton and Bishop Capon both learned and graue fathers and both preachers and professours of the gospel Harding Bishop Shaxton not to be accoÌ„pted of M. Iew els syde Emong the wise a man is accompted to be suche as that is be it good or euil wherein he maketh abode and what thing is done by a man but once or seldom and wherein he maketh no continuance thereof he hath not his name For example he is not accoumpted vertuous and iuste who once or very seldom doth vertuously or iustly Aristotel in Ethicis Vna Hirundo noÌ„ facit ver Math. 10. but he that doth often so and stil desireth so to do This much M. Iewel you shoulde haue learned of Aristotle who teacheth you that it is not one Swalow that maketh the Springtide After this sense Christe him selfe said they are blessed that continue vntil the ende But Bisshop Shaxton although he sometime preached certaine partes of your doctrine as a man being deceiued by Luthers and the Lutheranes bookes before he had wel examined them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he continued not in your congregation but repented him earnestly of it and reuoked his former vnaduised doinges If then his iudgement with you be of some accoumpte his last iudgement must stand It is said you know by the wise and reason so geueth that the second thoughtes are better aduised and of more wisedome To saie few it is wel knowen in al therealme that he died a Catholique and coulde by no meanes be brought to reuolte to you againe in al King Edwardes time And so you haue no helpe by B. Shaxton Touching bishop Capon he was neuer in his life wholy of your beleefe Bishop Capon â—o Protestant none otherwise but as euery man most loueth him selfe and the thinges of the worlde so he is the more enclined to your side and hath the more liking of your lewde fleshly and licencious Doctrine And who that is more carried awaie with the lustes of the fleshe then is ruled by the aduises of the Spirite would not be glad to hearken vnto such a fleshly Gospel and as it were vpon a softe coishon to leane the elbowes of his loose conscience Whereby I meane not to accuse that Bishop of any vnknowen crime but only to shewe that whiles he was loth to displease the Prince and glad to please him selfe and for feare confourmed him selfe to the worlde he seemed to fauoure sundrie pointes of your proceedinges and in some parte rather did like vnto you then beleeued as you do as it is wel knowen by the order of his life and specially by his ende whiche trieth a man best at what time he shewed him selfe thoroughly Catholique and hartily repented that he had euer gonne so farre with you And bicause he was knowen not to haue ben of your side in harte he was suffered to keepe his state and bishoprike in Quene Maries time when al the Protestantes were remoued from suche roumes Thus haue you neither Shaxton nor Capon for your predecessour and consequently you are as S. Cyprian said of Nouatian Nemini succedens à teipso ordinatus Cypria li. 1. epist 6. a Bishop succeding no man but ordeined of your selfe Which thing would
quenche heate that your Nonnes also if they beginne to be wanton shal take husbandes and so mortifie the lustes of their flesh For making the perfourmance of the Vow but a matter of reason and conuenience ye seeme easily to dispense with their marriages in case of hote and vrgent temptations For so men are wont to dispense with that which semeth reasonable and conuenient when a greater reason seemeth to moue them to the contrarie But let vs leaue your saying to your owne construction The Foūders and chiefe maisters of this nevv Gospel are iudged vnreasonable mē by M. I. him selfe By the same this much you graunte at the least that so many of your Gospel as haue broken their Vow of Chastitie and haue married haue don otherwise then was conuenient and agreable to reason Thus ye make the Founder of your Religion Frier Luther an vnreasonable man Such was Oecolampadius such was Bucer such was Peter Martyr such were in manner al the reste of your fleshly Prelates Teachers Preachers and Ministers who being Religious by taking Yokefelowes vnto them haue broken their Vow and promise to God I canne you thanke M. Iewel for graunting this muche althoughte it be too litle Mary to your companions I doubte not it seemeth too muche And litle thanke doubtelesse shal you haue at their handes for it For the breache of their Vowe being graunted to be against reason and a thing inconuenient how shal Gods people beleeue their doctrine to be reasonable and their liues to be conuenient Sure I am that neither Luther him selfe nor Bucer nor Peter Martyr nor any of the reste could euer be persuaded to acknowledge and confesse so much And were they now a liue they would be offended with you for so saying And how your good married brothers of England wil like you for it I doubte for asmuch at it is not for their profite the people should vnderstand that by your owne confession their Preachers and spiritual Gouernours specially such as were professed in any Religion for certaine it is that they be Votaries by taking wiues haue done the thing that is inconuenient and al together against reason What a hainous crime it is to contemne the vow of Chastitie and to breake promise with God it may be declared in an other place Here onely we take that you confesse your selfe that it is against reason and not conuenient As for the saying you allege out of the third booke of Cyrillus in Leuiticum Forgerie it can serue you to no purpose but to witnesse your forgerie and falshoode For there is no such saying in that booke If any man be moued to breake his vowe vpon warrant of those wordes you are gilty of the crime If the Priestes of England be no Votaries as you say yet what say you to the Priestes of other countries Is it lawful for them of Germanie Fraunce Italie Spaine and of other landes who haue made the vow of chastitie to marrie That it is not lawful I haue sufficiently proued in my Confutation For the Scriptures be plaine that a Vowe made to God is to be perfourmed Neither willed I that which I said in my Confutation to be vnderstanded of your felowes of England onely How excuse you then your brethren of other Countries VVhat hath M. Ievvel to say in defence of the votaries mariages in other lādes besides England that firste gaue the onset and aduentured to set your Gospel a broche What say you for Luther for Peter Martyr your owne good frende and Maister and for many such others who were not onely Priestes but also Religious menne and feared not to yoke them selues in pretensed marriage vnto Nonnes If they did wickedly therein as no man lyuing can excuse them how is not your Gospel builded vpon an euil foundation But this is too large a fielde at this present for vs to walke in I looke stil when you wil come to the point that requireth your direct Answer As for the Priestes of England what moueth you to say they be no Votaries What priuiledge haue they aboue al other Priestes of Christendome at least of the Latine That priestes of England be Votaties and West Churche Who euer said it Who euer wrote it Where euer found you it Or if any where it be found which I trow ye shal neuer be hable to shew in any authentical writer what reason hath the reporter for it O say you it is knowen and confessed But your word M. Iewel is no Gospel Your bare affirmation is of smal credite If ye haue no better proufe for it and ye wil doo by my reade in case you be a Priest be not ouer hasty to take a Yokefelow yet as your companions haue don For surely not withstanding your maruelous knowledge and bold confession you are like to proue deceiued Mary if you be no Priest as I can not tel what to make of you then go to it and God send you better lucke then some of your felowes haue had For proufe that Priestes of England are Votaries this is most certaine that the Vowe of Chastitie is annexed vnto holy Orders by statute of holy Churche and that with most conuenient reason the Church hath ordeined The vovv of chastitie annexed vnto holy Orders that al from a Bishop to a Subdeacon shal vowe Chastitie Which thing the Grecians also admitted though not vniuersally For although they marrie not after holy Orders receiued yet they vse matrimonie before holy Orders contracted Wherfore there is no doubte but euery man that taketh holy Orders be he of England or of what countrie soeuer in the west Church promiseth cōtinencie ipso facto that is to say by the very taking it selfe of Orders whether he expresse it in wordes or holde his peace That the vowe of Chastitie is required at the taking of holy Orders we haue these plaine wordes of S. Gregorie The vovve of Chastitie required at the taking of Subdeaconship by whose procurement our English nation was conuerted to the Faith and at whose handes the Church of England receiued al order and institution necessarie to Christian life Nullum Subdiaconum facere praesumant Episcopi nisi qui se victurum castè promiserit Let Bishops not presume to make any Subdeacon onlesse he promise to liue in chastitie Iustinian that Christian Emperour who liued within fiue hundred yeres after Christe Grego li. 1. epi. 42. gaue the like charge vnto Bishops Neither was it S. Gregorie that first made this Decree or statute Nouell 123. He did but commaund the auncient Order and Tradition of the Churche to be renewed and more exactly to be kepte as certaine others his after commers Bishops of Rome did when they sawe the olde discipline broken and austeritie of life in some parte of the clergie slaked The Fathers of the second Councel of Carthage which was holden aboue eleuen hundred yeres past Concil Carthag 2. Ca. 2. Leo epist 92. ca. 3.
the fulfilling of the law is not so required of vs that we neuer swarue any whit from the line of perfection but so as we neuer turne backeward from God after grace once receiued by wilful consent to mortal sinne Augu. de Spirit lit ca. 27. Non impediunt saith S. Augustine à vita aeterna iustum quaedam peccata venialia sine quibus haec vita non ducitur Certaine venial sinnes without whiche this life is not passed ouer doo not let the iuste man from the atteining of life euerlasting He then is iuste who though he haue venial sinnes is cleere and voide of al mortal sinnes VVho is luste in this life Luc. 1. Otherwise how should the Scripture saie that Zacharias and Elizabeth were both iuste before God walking in al the commaundementes and righteousnesses of our Lorde without complaint Iewel Pag. 316. Yee seeme in some parte to renevve the Pelagian olde condemned errour Harding Ye doo vs wrong to raise that euil surmise vpon vs. Hieronymus ad Ctesiphontem The Pelagians heresie vvhat vvas it August ad Quoduult Deum Heres 88. Ibidem Heres 88. A point of heresie common betvven the Pelagians and the Caluinistes Deuteron 6. Math. 22. Deut 17. We are as far from that heresie as yee are from the Catholique faith in many other great and weighty pointes S. Hierome sheweth that the Pelagian heresie was posse hominem sine peccato esse si velit that a man may be without sinne if he wil. And S. Augustine saith Credunt sine gratia Dei posse hominem facere omnia diuina mandata They beleue that a man without the Grace of God can do al the commaundementes of God We defie these two opinions But they had an other erroneous opinion from the gilte whereof you M. Iewel being a scholer of Caluines schoole shal hardly cleere your selfe They taught as S. Augustine doth witnesse that infantes might haue not in deede the kingdom of God but yet life euerlasting without Baptisme And you teache that they may haue both life euerlasting and the kingdome of heauen without Baptisme Therefore I leaue it to be considered how farre ye differ from the Pelagians Iewel God saith thou shalt loue the Lord thy God with al thy hart with al thy soule with al thy power Yee shal not turne neither to the right hande nor to the lefte Harding This precepte of louing God with al our hart c. was geuē to vs not as a thing to be fully done whiles we liue but as a thing to be in this life by faith begonne and to be hoped for presently by the helpe of Gods grace but really perfitely and in deede to be accomplished in the life to come De spiritu litera cap. 36. Philippē 3 So saith S. Augustine Ideo nobis hoc etiam nunc praeceptum est vt admoneremur quid fide exposcere quò spem praemittere obliniscendo quae retrò sunt in quae anteriora nos extendere debeamus Ac per hoc quantum mihi videtur in ea qua penficienda est iustitia multum in hac vita ille profecit qui quà m longè fit à perfectione iustitiae proficiendo cognouit Sed dici potest quaedam iustitia minor huic vitae cōpetens qua intus ex fide viuit quamuis peregrinus à Domino ideo per fidē ambulens non dū per speciē nō absurdè dicitur etiā ad istā pertinerè ne peccet Abacuch 2. Rom. 1. 2. Cor. 5. neque enim fi esse nō dum potest tanta dilectio Dei quanta illi cognitioni plenae perfectaeque debetur iam culpae deputandum est Aliudest enim totam nondum assequi charitatem aliud nullam se qui cupiditatem Therefore this also now is geuen vs in commaundement that we loue God with al our harte c. to put vs in minde what we ought to aske of God by faith whither to sende before our hope and to what thinges that are before vs we ought to stretche forth our selues forgeting the thinges that are behinde And by this for so muche as seemeth to mee in that righteousnesse whiche is to be perfourmed he hath profited muche in this life who in profiting knoweth how farre he is from the perfection of righteousnes But there maie be named an other lesser Righteousnes competent for this life in which the righteous man liueth of faith although he be as yet a forreiner or Pilgrime from our Lord A lesser righteousnes competēt for this present life and therefore whiles he walketh by faith and not as yet by sight it is not absurde to saie of him that he belongeth to this lesser righteousnes that he sinne not For if there can not yet in this life be so great a loue of God as is dewe vnto that ful and perfite knowledge it is not to be imputed vnto vs for a fault For it is one thing not to attaine as yet the whole Charitie and an other thing to follow no lust Hovv the precept of louing God vvith al our povver is fulfilled in this life By these wordes we learne first that the precepte of louing God with al our power is after one sort fulfilled in this life if doing what we can we beleue and hope as we ought that wee shal loue God with al our power in the other life For it is here so set before our eyes as a marke whereunto we should presently directe our selues as nigh as were are hable with certaine beleefe and trust that if we do here by the helpe of Gods grace that which wee are hable to doo according to the measure that God geueth vnto vs wee shal in deede attaine the righteousnes of perfit Charitie Againe the lacke of that perfit righteousnes is not now to be accompted in vs a sinne Humaine perfectiō but if we do our best endeuour it is a degree of righteousnes inferiour and baser then that whiche is to come So that the righteousnes of the way or of this life albeit it be not the greatest that euer shal be yet it is a certaine humaine perfection The lesser righteousnesse Hierom. lib. 1. aduersus Pelagianos and fulnes and as S. Augustine calleth it quaedam iustitia minor a certaine lesser rightheousnesse S. Hierome calleth it perfectionē secundū humunae fragilitatis modulū Perfectiō according to the smal measure of humaine frailtie the highest degree whereof is a man to bestow his life for his frendes whiche thing by Gods grace many Martyrs haue done who loued God with al their power as farre as in this life of man he could be loued Hieronymus ad Cresiphōt Of this lesser righteousnes S. Hierome saith Iusti appellantur non quòd omni vitio careant sed quòd maiori parte virtutum commendentur Men are called righteous not for that they be without al vice but for that they are furnished with the more parte of
the loose life of some whom the people nameth good and godly menne You haue fasly turned his wordes for he saith not as you make him to speake that they recken Fornication to be but a litle petite faulte He saith vt leue commissum neutiquam refugiunt they flee it not as if it were but a light offence Iacobus de Valentia Iacobus de Valentia whom also you allege maketh quite against you For naming Iewes and Saracenes and il Christian menne expressely he semeth not to meane the Popes Canonistes whom here you burthen with mainetenance of Fornication whiche sortâ—… of menne he would not haue letted to name had the matter ben so cleare as you sclaunder them Touching that you tel vs out of Antoninus and Alexander de Hales It is not worth the answering Mary aâ— for that you bring vs S. Augustine bicause worthily he is of great auctoritie it is wel to be weighed what he saith Thus you make him to tel his tale or rather your owne tale For his it is not as you set it forthe Iewel Pag. 361. And likevvise S. Augustine Illa Fornicatio quam faciunt August in quaest in Exod. quaestion 20. qui vxores non habent cum foeminis quae viros non habent an prohibita inueniri possit ignoro That kinde of fornication vvhiche Single menne committe vvith Single vvomenne vvhetber it be forbidden or no I can not tel Thus you haue M. Harding not onely vvhat your Canonistes but also vvhat your Schoole Doctors haue taught and thought of Simple Fornication Harding What M. Iewel M. Ievv maketh S. Augustin to be ignorant vvhether Simple Fornication be forbidden or no. are you so farre become the Deuils slaue that now he maie vse your seruice not onely to persuade menne to beleeue false Doctrine but also to leade a wicked life And the rather to perfourme this make you S. Augustine to say that he can not tel whether Simple Fornication be forbidden or no Who is to be beleeued if S. Augustine be not And if he being so great a learned man as euer Christes Churche had could not tel whether Simple Fornication be forbidden or no who is he that can tel And if there be no man that can tel vs it is forbidden the same once persuaded the inclination to the fulfilling of fleshly luste being in mankinde so general what a window yea what a wide gate shal be opened to menne to rush in and without al conscienceâ— to follow filthy pleasure But where hath S. Augustine this saying Your cotation hath thus August in quaest in Exod. quaest 20. Certainely in that shorte Chapter he saith no such thing What maie we thinke that of purpose you haue lâ—ad your Reader awaie from the place leaste your falshed should be espied and least you should be taken as they saie with the manner Truly it is not vnlike O M. Iewel though we beare with you in your common custome of falsifying the places ye allege yet thinke not that we maie wincke at you when by the vse of that sleight you open a way vnto so great wickednes and edifie vnto hel The place from whence you tooke these wordes is in S. Augustine Quaestoinum super Exodum lib. 2. quaest 71. To open and set forth the circumstance of the pointes whereof he disputeth there it were very long The learned maie reade him Hauing said that the woman committeth Aduouterie which hath carnal companie with a man that is not her husband though he haue no wife and that the man likewise committeth Aduouterie by sinning with her that is not his wife though she haue no husband Hovv fornicatioÌ„ is forbiddeÌ„ in the Decalogus He addeth further Sed vtrum si faciat c But if one doo this who hath no wife with a woman that hath no husband whether in this case bothe be holden for transgressours of the precepte he meaneth this precepte Thou shalt not committe Aduouterie The Question is for good cause moued For if they be not giltye of transgression Moechia Aduouterie called Fornication in the Scriptures then is not Fornication forbidden in the Decalogus that is to saie in the ten Commaundementes but onely Moechia that is Aduouterie howbeit al Aduouterie is vnderstaÌ„ded to be FornicatioÌ„ as the Scriptures speake For our Lord saith in the Gospel whosoeuer putteth away his wife Scriptures the cause of Fornication excepte causeth her Moechari to commit Aduouterie This he calleth Fornication if she sinne with an other man that hath a husbande whiche thing is Moechia that is Adulterium Aduouterie And so al Moechia Aduouterie in the Scriptures is called also Fornication But on the other side whether al Fornication maie be called Moechia Aduouterie vvhether fornication be called aduouterie in the Scritures in the same Scriptures I can not yet cal to my minde the example of suche a speache Now folow the wordes that M Iewel would seeme to allege and hath alleged falsely Sed si non omnis Fornicatio etiam Moechia dici potest vbi sit in Decalogo prohibita illa Fornicatio quam faciunt viri qui vxores non habent cum foeminis quae maritos non habent vtrum inueniri possit ignoro but if it be so that al Fornication can not be called also Moechia aduouterie where that Fornication which men commit that haue no wiues with women that haue no husbandes is forbidden in the table of the ten commaundementes whether it can be found or no I can not tel This is that M. Iewel S. Augustine coÌ„fessed he could not tel whether Simple Fornication were forbidden vvhat is that properly that S. Augustine here coÌ„fesseth he knevv not or no as you tel vs for he knew right wel it was forbidden but whether if al fornicatioÌ„ be not coÌ„teined in the name of Moechia aduouterie which word is expressed in the teÌ„ coÌ„maundementes that kinde of Fornication which men hauing no wiues coÌ„mit with womenne hauing no husbandes can be found forbidden he saith not al but in decalago in the table of the ten commaundementes This is that and none other thing whereof S. Augustine in that place confesseth him selfe to be ignorant Ibidem Fornication forbiddeÌ„ vnder the name of aduouterie Robberie forbiddeÌ„ vnder the name of Theafte Now that such kinde of Fornication is to be thought to be forbidden vnder the name of Moechia aduouteriâ— with these wordes he declareth there immediatly his determinate sentence and iudgement Sed si furti nomis ne benè intelligitur omnis illicita vsurpatio rei aliena non enim rapinam permisit qui furtum prohibuit sed vtique à parte totum intelligi voluit quicquid illicitè rerum proximi aufertur profectò nomine Moechiae omnis illicitus concubitus atque illorum membrorum non legitimus vsus prohibitus debet intelligi But if al vnlawful vsurpation of a thing that is an other mannes be meant by the name of Theafte for he