But you misse M. Iewel What soeuer God commaundeth but for a time it is his worde And whatsoeuer his ministers do commaunde as profitable to the Church for the present tyme it is Gods word as him selfe said Luke 10. He that heareth you heareth me He that despiseth you despiseth me How be it S. Basil speaketh not altogether as you reporte He maketh not al Traditions equal with Gods worde simply and in al respectes he speaketh of three thinges of Doctrines written and doctrines vnwritte and of customes for which we haue no scripture Of the vnwritten doctrines it is that he speaketh not of customes that they haue equal force with the written doctrines ad pietatem to traine vs to godlinesse As touching vnwritten customes many thinke your example false For we were neuer forbidden to kneele at al vpon the Sonnedaie but at our Lordes prayer whiles it is said at Masse time as some interprete it At which time al the Popes Chappel to this daie vseth to stand vp and not to kneele Iewel Pag. 195. The reste of S. Basiles traditions stand in hallovving of vvater and blessing of oile c. Harding Those Traditions which belong to Sacramentes as that of the blessing of the oile doth maie neuer be changed Those that are mere ceremonial maie be abrogated by custom as the thrife dipping of the childe or of any other that is to be baptized and such others the like which neither S. Basile nor we euer made equal with Goddes expresse worde Iewel Pag. 196. S. Paule saying holde the Traditions which yee haue receiued 2. Thess 2. either by epistle or by worde calleth them traditions although thei vvere conteined in his epistles and deliuered to them by vvriting Harding And also though they were not deliuered by writing You leaue out halfe For he saith by writing or per sermonem that is to saie by speache The writing contemed wordes ergo the speache which differeth from writing were wordes without writing Iewel Pag. 196. VVhereas S. Paule vvil haue his ovvne thinges to be kepte Hieron in 2. Thes 2. he vvil haue no straunge thinges thereto to be added Harding We adde no strange thinges but beleeue that S. Paule preached and deliuered the Sacrifice of the Masse vnto the faithful people so plainly in practise and wordes that the writing was not hable to shew his minde so fully in that behalfe And by Tradition we haue as wel that which he taught by practise as that which he preached whether he wrote it or no. Iewel Pag. 197. S. Paule by the vvord Traditions meant not Ceremonies or certaine secrete vnknovven Verities â— Cor. 15. but the substance of the Gospel I haue deliuered vnto you that Christ died for our sinnes saieth he Harding M. Ievvels Secret vnknovven verities He meant not only Ceremonies I graunt And as for secrete vnknowen verities we haue no suche excepte you are so mad as to cal praying for the dead a secrete vnknowen veritie which hath euen benne knowen to al menne yea wemen and children in the Church of God And that custome of praying for the dead S. Paule did teach as wel as al other the Apostles as Tradition telleth vs Homil. 69. Ad populuÌ„ AntiocheÌ„ witnessed also by S. Chrysostom So that as the whole Gospel commeth vnto vs by Tradition so doth Masse Dirige Holy water Lenten fast and others Iewel Pag. 197. Epist â—6 S. Augustine findeth is not appointed by Christ or the Apostles vvhat daies vve ought to fast Harding Lenten fast is not founde in the Apostles vvritinges but in the Apostolike Traditions Aug. in epist 86. You kepe your kinde in alleging thinges out of their kinde S. Augustine there speaketh of that which is to be founde in the writinges of the Apostles For thus it went before In Apostolicis literis in the Apostolike writinges There he findeth not the Lenten fast But he findeth it in the Apostolike TraditioÌ„s saying in the very same epistle In his rebus de quibus nihil certâ— statuit scriptura diuina mos populi Dei vel instituta maioruÌ„ prolege â—edendasunt Looke in what thinges the holy Scripture hath determined nothing of certaintie the custome of the people of God oâ— the ordinauÌ„ces of the Forfathers Custom is a lavve are to be kept as a lawe Marke that the custom of Gods people must be â—olden for a law prolege for a law M. Iewel It is the epistle alleged by you that saith TraditioÌ„s and customes must be kept for a law And his owne wordes another where are Vt quadraginta illi dies ante Pascha obseruetur Augustin epist 118. Ecclesiae consuetudo roborauit That the fortie daies before Easter should be kepte the custome of the Church hath confirmed and strengthened it And generally he saith Quae non scripta sed tradita custodimus quae quidem toto terrarum orbe obseruantur dantur intelligi vel ab ipsis Apostolis vel plenarijs Concilijs commendata atque statuta retineri Looke what thinges we kepe not being written but deliuered by tradition which are obserued al the worlde ouer thereof intelligence is geuen vs that they be kepte in vre as thinges coÌ„mended vnto vs and ordeined either by the Apostles them selues or by the General Councelles Nowe seing the Faste of the fortie dayes was and is generally kepte in the Churche and yet not firste commaunded by any general Councel it remaineth according to S. Augustines rule that it was instituted of the Apostles And S. Hierome by name saith it came from the Apostles In fidei regula discrepamus We differ in the rule of faith from the Montanistes For they denie three persons confounding them into one They accompt the second Marriages as il as Aduoutrie and make three Lenten fastes Nos vnam Quadragesimam secundùm traditionem Apostolorum toto anno tempore nobis congruo ieiunamus We faste at a time conuenient one Lent in the whole yere according to the Traditions of the Apostles Iewel 199. M. Harding saith Persona Ingenitus Homousion are not founde in the scriptures but the sense and meaning is found there Harding So is the sense and meaning of Masse of transubstantiation and of praying to Saintes founde there Iewel Pag. 200. Gennadius saith the perpetual Virginitie of our Ladie is proued sufficiently by scriptures In catalogo Harding Gennadiin catal in Heluid This is a lowde lie Trie it out who wil Gennadius saith not so but only that S. Hieromes booke which he wrote against Heluidius affirming that our Ladie bare children after she had borne Christ was sufficiently fournished with * Documentes testimonies of the Scriptures For although it be not expressely written that she was a perpetual Virgin yet the faith thereof is most agreable to the Scriptures and most certaine in Tradition But were not the Tradition so strong the Scriptures certainely might be doubtful ynough in that behalfe Iewel Pag. 200. Of God and
Defenders require vs to follow the example of S. Irenaeus in that he as they saie appealed oftentimes to the oldest Churches whiche had benne nearest to Christes time and whiche it was hard to beleeue that they had erred thus I saie Confut. â—â—4 a. Ye would seeme to be faine that we folowed the aduise of S. Irenaeus We are content with al our hartes And with Irenaeus we appeale to that Tradition Irenaeus lib 3. ca. 8. which is from the Apostles which as he saith is kepte in the Churches by Priestes that succeded them With Irenaeus leauing other Churches whose succession of Bishopes it were a long worke to reherse we require to haue recourse for trial of our Faith to the tradition of doctrine of the Romaine Churche which he termeth greatest oldest Idem lib. 3. cap. 3. best knowen to al founded and set vp by the twoo most glorious Apostles Peter and Paule We appeale to the Faith of that Churche taught abrode in the worlde and by successions of Bishoppes brought downe vnto vs. For to this Churche saith Irenaeus must al the Church of Christe repaire where so euer it be for that it is the chiefe of al and for that the tradition of the true doctrine whiche the Apostles lefte behind them is there faithfully kepte Wherfore if ye would after the counsel of Irenaeus resorte to Rome for decision of the controuersies that be betwixte you and vs and would them to be tried by that sense of doctrine whiche hath continued by Successions of Bishoppes euen from Peter to Pius the fourth now Pope and would stand to the auctoritie of that See Apostolike al strife were ended we should be at accorde But we haue litle hope that ye wil folowe this godly counsel of S. Irenaeus that blessed Martyr whose bodie your brethren the Huguenotes of Fraunce villanously burned at Lions Anno Domini 1562. after it had rested there thirteen hundred yeres and more In al these wordes as thou seest reader I say not as M. Iewel beareth her Maiestie in hande I doo that we must learne to know the wil of God only at the Popes hande But I declare whether we may most safely resorte for decision of the controuersies that be betwixte vs and the Protestantes Whereunto M. Iewel hath not yet answered ne neuer shal be hable to answere though in the Defence he haue shuffled together a great heape of allegations nothing perteining to the present purpose as his custome is to doo and a great parte of my confutation there he hath cut of M. Iewel cutteth and mangleth the Confutation in infinite places leauing out wordes of greatest vveight and therby hath fowly mangled the same as for his aduantage he hath done in infinite places leauing out the matters whereunto he had not what reasonably to answere See the place Reader Defence pag. 701. and thou shalt finde my worde true Item there Iewel That in the Popes onely holinesse standeth the vnitie and safetie of the Churche Confut. 204. b. Harding If I had so said in a right sense it might wel be allowed Howbeit thus I said Confut. 204. b. As Christe gaue vnto S. Peter and his Successours for the benefite of his Churche a supreme auctoritie and power so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his Successours Ioan. 14. Luc. 22. the Priuiledge of this Supreme and most excellent Grace that their Faith should neuer faile In consideration of whiche singular priuiledge obteined by Christe and graunted to the See Apostolike and to none other S. Gregorie rebuketh Iohn the Bishop of Constantinople so much as one that presumptuously vsurped that new name of vniuersal Bishop against the Statutes of the Gospel and against the decrees of the Canons To coÌ„clude if either S. Gregorie or any other maÌ„ should saie that the Churche dependeth vpon one man he might seeme to saie truthe meaning rightly and that not alone nor without good authoritie For such a saying we finde vttered by S. Hierome Hieron Contra Luciferian The saftie of the Churche saith he dependeth vpon the dignitie of the highest priest who if he haue not auctoritie peerlesse and aboue al other there wil be so many schismes in the Churche as there be priestes Which peerlesse auctoritie aboue al other as S. Hierome in that place doth attribute vnto the Bishop of euery Dioces directly so consequently to Peters successour to whom it was said Feed my shepe Iohan. 21. For by what reason in ech Dioces it behoueth one priest to be highest ouer other Priestes by the same and in like proportioÌ„ no lesse it behoueth that in the whole Church one Bishop be highest ouer other Bishoppes I meane for auoiding of schismes This reason is not ne can not of M. Iewel be auoided Of other thinges impertinent he bringeth vs great stoare out of other men in the Defence Defence pag. 452. but to this very reason wherein standeth the pointe touching the maintenance and preseruation of vnitie he saith nothing Item there Iewel That vvho so euer is diuided from the Pope must be iudged an Heretique and that vvithout the obedience of him there is no hope of Saluation Confut. 306. b. Harding Who so euer is diuided not onely from the Pope but also from any other Catholique Bishoppe in faith ought to be iudged an Heretique As touching obedience Iohan. 21. whereas by Christe he is commaunded to Feede his Lambes and his sheepe and thereby hath commission to gouerne them how can he be saued from the rauening woolues who through disobedience refuseth to come into that Folde and to be fedde and guided of that high Pastor I confesse that in certaine cases besides faith a man may disobey the Pope and yet not be remoued from all hope of saluation My wordes for whiche you make so muche a doo are these vttered vpon occasion of your Apologie Confut. fol. 306. b. Ye put vs in minde to consider how that your selues are those priuate hil Aulters and darke groues For ye be they that stoppe the people from the commoÌ„ Temple of Christendom the Catholique Church out of which is no saluation the head whereof sitteth in Peters Chaire at Rome Item there Iewel And yet as though it vvere not sufficient for him so vainely to sooth a man in open errours he telleth vs also sadly and in good earnest that the same Bishop is not onely a Bishop but also a kinge Confut. fol. 80. a. 305. b. Harding Neither haue I in any place soothed the Pope in open Errours but haue graunted that certaine Popes had their Errours either before they were called to that roume or also afterwarde holding them priuately and as priuate Doctours That the Pope erreth how is it denied But that by any publique decree geuen out to be holden and obserued of the Churche they euer mainteined or gaue assent or
that whiche is taken out of the Preface that is set before the booke by reason and order should be placed before that whiche is taken out of the eighteenth leafe of the same booke By this he hath now deserued to heare that tolde him your Deuilish wickednesse which was not tolde him before For wherein can a man shewe him selfe more wicked and more Deuilish then in deuising false slaunders against his brother whereof the Deuil called in Greeke Diabolus hath his name and of S. Iohn is called the Accuser of our Brethren Apoc. 12. In the third place he chargeth me with these three wordes Your Deuilish villanie Confut. fol. 256. b. These be not my wordes let my booke be trial What so euer there I say I speake it vpō right good occasion as the Reader vewing the place and conferring it with the wordes of the Apologie shal iudge Wheras M. Iewel or who soeuer pēned the Apologie cōpareth the Catholike Clergie with wicked Ieroboam and the worship wherewith the Church serueth God with the worship of Ieroboams Idolatrous Calues and saith that the Catholikes haue made the Lawe of God of none effecte through their owne traditions vttering such otherstuffe sauering altogether of deuilish spite against the Churche hereupon moued with iust zele there thus I say Neither be these thinges ye speake so muche deuilish villanie of our owne tradditions but for the more parte either of the Apostles of Christe or of most holy and auncient Fathers Iudge good Reader how truly this man chargeth me The fourth note is this Your railing vvordes of Satans prompting Reioinder 67. a. I said not your railing wordes but you vtter railing wordes of Satans prompting And the same I say againe For onlesse the Deuil had prompted you you could not haue spoken such deuilish blasphemie against the blessed and dredful Sacrifice as there you doo And how agreable those wordes are to the wordes that Satan vttered against the fame in his Disputation with Luther it shal appeare to him that readeth the same disputation truly set forth in my Preface to the Reader before my last Reioindre Fol. 34. b. The place who list to see hath thus That you are the ennemie of this blessed Sacrifice euen here you confesse it for your selfe and for your felowes where you vtter railing wordes of Satans prompting calling that against which you professe your hatred errours abuses and sacriledge mainteined to the open derogation of the Sacrifice and the Crosse of Christe An other note of vncourteous wordes imputed vnto me by M. Iewel is this You are ioined to Satan Satan your Scholemaster Reioind 12. b. Neither be these my wordes thus laid together In deede bicause Satan brought Luther in hatred of the Masse by his night disputation that he had with him and M. Iewel alloweth Satans opinion and doctrine touching that point and commendeth the Frier for beleuing it I say there by way of question thus Who seeth not that considereth the place howe frendly these three Doctours ioyne together in league against the Masse Doctor Iewel Doctor Luther and Doctor Satan The former wordes noted by M. Iewel I say not Touching the other wordes imputed vnto me Satan your Scholemaster neither be they mine vttered in suche order Thus there I say and here I reuoke not Here M. Iewel defendeth bothe Luther the chiefe Huisher of the Schoole of this newe founde Gospel and Satan him selfe the head Scholemaister Now in this place how soeuer my woordes seme to M. Iewel vnciuile his Defence of Satan in that case semeth to me vngodly and if I said Satanical I trow I should not greatly offende The sixt Note is this Ye are moued by the instinct of Satan Confuta 43. b. 255. a. This is vtterly false specially as concerning the place of the first cotation For there the instinct of Satan is not attributed vnto M. Iewel nor to this newe Clergie of England but onely vnto Frier Luther And vpon how good and iust occasion let it be iudged by the circumstance of the place There I saye that within these fifty yeres this Gospel of theirs was hidden only in Luthers breaste powred in by the instinct of Satan thennemy of mankinde finding the Friers harte wholly inflamed with couetise ambition disdaine against Iohn Tetzet and the order of the Dominicans rancour and malice against the Pope and Albert Archebishop of Mentz for that he was remoued from the preferment of his Pardon preaching whereby he found him selfe wel cherished and was mainteined in wealth and pleasure Neither in the other place fol. 255. a. say I ye are moued by the instinct of Satan I say otherwise And the thing in deede whereof there I speake whiche here I auouche againe they haue done by the instinct of Satan So wil al the godly iudge I doubt not who with the circumstance of the place shal weigh my woordes there which be these Confut. 255. a. Lastly concerning Praier what hath benne ordeined by our holy Forefathers of al ages directed with the spirite of God for the maintenance and encrease of it to Goddes honour al that in fewe yeares by the instincte of Satan to promote his kingdome ye haue vtterly abolished and by wicked violence brought the people from Deuotion to a carelesse Idlenesse from speaking to God with hartes and lippes to a spiritual Dumnesse from Praiers to Chapters from holy thinking to vnprofitable harkening What can you reasonably answere M. Iewel By what instinct haue the deuisers of your Gospel brought the people so farre from deuotion and feruour in praying but by the instinct of Satan If you say the people be as deuoute now and geuen to praier as in olde time before your Gospel was heard the very stoanes wil gainesay you and control you And if you doubt whence this instinct cometh sith the Scripture calleth the Holyghost Spiritum precum the Spirite of Praiers Zach. 12. from whom the contrarie instincte proceedeth you can not be ignorant The 7. Note of bitter woordes wherewith he chargeth me is this Your Father the Deuil Confutat 2. a. If I had said so it had ben bitterly spoken I cōfesse But al bitter speaches are not to be discommended as neither al bitter medicines For then we should discommend the holy Fathers the Prophetes the Apostles Iohn the Baptist and Christ him selfe who as it is before declared oftentimes spake bitterly It is to be considered what he deserueth to heare who is bitterly spoken vnto Now true it is in the place that M. Iewel hath here coted I speake not of him nor of his fellowes that laid their heades together to the setting together of the peeces of the Apologie but of al Heretiques in general who haue the Deuil to their Father in deede For if the Deuil be author of Diuision The Deuil Father of al Heretiques Iohan. 8. and the Father of lying as the Scripture calleth him al Heresies being Lyes and al Heretiques being Lyers how farre
yours as the Arians had the names of that of Ariminum and certaine other Councelles holden by the Arians Your heresies God be praised haue not yet prospered so much that ye might haue hundreds of Bishoppes to assemble and determine on your side as the Arians had Therefore againe your case is very vnlike and your example of S. Augustine and the Arian very vneuen When you haue Councelles on your fitlâ— that shal make for the proufe of your Doctrine and for condemnation of our Doctrine then maye this place of S. Augustine seeme to serue your purpose Last of al your accustomed legierdemaine in citing this place openeth your falshood For in the sentence immediatly going before the wordes by you alleged S. Augustine professeth plainely the authoritie of the Nicene Councel to haue ben sufficient for conuincing of the Arian heretike Thus he saith Hoc est illud Homusion Lib. 3. ca. 14. contra MaximinuÌ„ ArianuÌ„ quod in Concilio Niceno aduersus haereticos Arianos à Catholicis patribus veritatis authoritate authoritatis veritate firmatum est This is that Doctrine concerning Homusion whiche in the Councel of Nice was confirmed against the Arian heretiques with the Authoritie of Truthe and with the Truthe of Authoritie S. Augugustine falsly alleged by M. Ievv vvordes of chiefe importaÌ„ce quite lefte out Sed nunc Streight after it foloweth Sed nunc nec ega c. But now at this present neither wil I laye against thee c. as before you alleged it These wordes Sed nunc But nowe whiche importe the doing of S. Augustine to haue ben but for that present time and occasion and doo shewe that he meant not generally to renounce the Nicene Councel those wordes I saie M. Iewel you quite leafte out alleging S. Augustines wordes in such sorte as if he had peremptorily and precisely protested that the Arian had ben no more bounde to the Authoritie of the Nicene Councel then he him selfe was bounde to the Councel of Ariminum Whereas both before he plainely protested that the Catholike Fathers of the Nicene Councel had determined against the Arian heretiques veritatis authoritate authoritatis veritate By authoritie of Truth and by truthe of Authoritie and also in this later saying restrained him selfe only to the time present for cause beforâ— mencioned O how would that blessed Father be agreeued if now he were a liue and sawe his sayinges so peruersly wrested to a sense by him neuer meant nor intended and that drawen to mainetenance of heresie wherein he relented for better meanes to be had towardes the Confutation of heresie In what credite and estimation S. Augustine had General Councelles The 20. Chapt. Howbeit this blessed Father touching the credite and authoritie of lawful Councelles not only in this present place as it now appeareth but also in others of his workes hath written so circumspectly and warely that excepte heretiques were of very purpose and mere wilfulnesse sette to peruerte the truthe they coulde neuer haue piked out of his sayinges so muche as any colour of aduantage to the preiudice of Councelles Contrarywise to the aduauncement of their credite and estimation he writeth in sundry places Verely to the Donatistes being confuted and conuinced by a great Assemblie of the Aphrican Bishoppes August epist 152. Ad populuÌ„ factionis Donatiaâ—a he saith Nulla excusatio iam remansit Nimium dura nimium diabolica sunt hominum corda quae adhuc tantae manifestationi veritatis obsistunt There remaineth now no excuse The hartes of menne are too too harde and too too deuilish whiche doo yet withstande the truth so clearely opened vnto them How much better may we saie this vnto you and your companions M. Iewel whose heresies haue ben detected and learnedly confuted in the late General Councel of Trent vnto the whiche out of al Catholique Countries of Christendome Bishopes and the best learned menne were assembled Againe disputing against the errour of S. Cyprian touching the rebaptizing of such as heretiques had baptized in the ende he concludeth with the Authoritie of a General Councel and protesteth that he him selfe would not haue ben so bolde as in such sorte to confute that holy Fathers opinion excepte he had had the General Councel on his side These are his wordes August de Baptismo coÌ„tra Donatist li. 2. cap. 4. Nec nos ipsi tale aliquid auderemus asserere nisi vniuersae Ecclesiae concordissima authoritate firmati cui ipse sine dubio cederet si iam illo tempore quaestionis huius veritas eliquata declarata per plenarium ConciliuÌ„ solidaretur Neither should we be so bolde as to affirme so much but that we are assuredly vpholden with the authoritie of the most vniforme consent of the vniuersal Church To the which S. Cyprian him selfe would vndoubtedly haue yeelded if at that time the truth of this question being boulted out and made cleare had benne by a ful general Councel established In like manner he vrgeth the Pelagians saying August CoÌ„tra Iulianum .li. 3. cap. 1. Vestra verò apud competens Iudicium communiuÌ„ episcoporum causa modò finita est Nec amplius vobiscuÌ„ agenduÌ„ est quantuÌ„ ad ius examinis pertinet nisi vt prolataÌ„ de hac re sententiaÌ„ cuÌ„ pace sequamini Quòd si nolueritis a turbulenta vel seditiosa inquietudine cohibeamini Your matter is now ended by sufficient iudgemeÌ„t of Bishops from al partes Neither ought we now to haue further dealing with you as touching right of examination to be made but now it behoueth that yâ— folowe peacebly the verdite whiche hath 〈◊〉 pronounced of this matter And if ye wil not yet that ye be restrained from al troblesome and seditious disorder August Epist 118. ad Ianuarium Last of al speaking of General Councelles he saith Quorum est in Ecclesia saluberrima authoritas their Authoritie in the Churche is most holsome And bicause M. Iewel findeth him selfe agreeued witâ— the later Councelles and is offended with the newnesse of them and claimeth by former Councels and preteÌ„deth to folow the Apostles owne Traditions let vs see what S. Augustine of whom he would so faine borow helpe if it would be wil saie for him Whereas the Donatistes for their rebaptizing of such as the Catholiques had baptized alleged th' Apostles Tradition and neglected a late General CouÌ„cel assembled against their opinion holding vpon a more auncient Tradition euen such as came from the Apostles to them in this case S. Augustine saith thus Nec quisquam dicat August li. 4. cap. 7. de Baptis coÌ„tra Donatistas quod accepimus ab Apostolis hoc sequimur Quatò robustiuo nuÌ„c dicimus Quod ecclesiae coÌ„suetudo semper tenuit quod haec disputatio dissuadere noÌ„ potuit et quod plenariuÌ„ Concilium coÌ„firmauit hoc sequimur Neither let any man saie as the Donatistes said and as Protestantes now saie we folowe that which we haue
of a bishops office by one that is not a bishop that perteineth to the consecration of a Bishop And wil you vnderstand what Epiphanius iudged of that wicked disorder He acknowledgeth it to be the part of men that of a certaine presumption of minds violently and besides all truth play the rash and dissolute wantons VVhat Epiphanius iudgeth of it For so the Greeke signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus they be neither Priestes nor Deacons which be not consecrated laufully according to the order vsed in the Church that is to wit by bishops laufully consecrated but either by the people or the lay magistrate as it is in some places where this doctrine is professed or by monkes and friers Apostates or by excommunicate priestes hauing no bishoply power In Dialogo contra Luciferia nos Hereof S. Hierome saith notably Hilarius cùm Diaconus de Ecclesia recesserit c. Hilary forasmuch as he weÌ„t from the Church being a Deacon and is only as he thinketh the multitude of the world can neither consecrate the Sacrament of the aulter being without Bisshop and Priestes nor deliuer Baptisme without the Eucharist And where as now the man is dead with the man also the Sect is ended because being a Deacon he could not consecrate any clercke that should remaine after him And Church is there none which hath not a Priest SacerdoteÌ„ But letting go these fewe of litle regard that to them selues be both lay and Bisshops listen what is to be thought of the Church Thus S. Hierome there In whom leauing other thinges I note that if there be no Church where is no Priest where is your Church like to become after that our Apostates that now be fled froÌ„ vs to you shal be departed this life Leaft out by M. Ievvel By S. Hierome the English â—hurch shal be no Churche at al. And yet being with you as they be your Church is already in such state as S. Hierome reporteth that is no Churche at al howe so euer ye set foorth your newe gospel vnder the name of the Church of England Bucer being once charged to geue accompt of his vocation had no other shifte but to acknowledge for defence of his ministerie that he had taken Orders of a bishop after the rite and maner of the Catholike Church Luthers aduise touching Muncers vocation Sleidan recordeth that Luther himselfe wrote to the senate of Mulhusen concerning Muncer the preacher of the Anabaptistes who stirred the common people of Germanie to rise against their nobilitie that the senate should do wel to demaund of Muncer who committed to him the office of teaching and who had called him thereto And if he would name God for his authour that then they should require him to proue his vocation by some euident signe or miracle If he could not do that then he aduised them to put him awaye For this is the wont of God said he when so euer he willeth the accustomed forme and ordinarie maner to be changed to declare his wil by some signe * Of vvhat maner is the vocation of our super intendetâ— Therefore this being true it remaineth M. Iewel you tel vs whether your vocation be ordinarie or extraordinarie If it be ordinarie shewe vs the letters of your Orders At lest shewe vs that you haue receiued power to do the office you presume to exercise by due order of laying on of handes and consecration But order and consecration you haue not For who coulde geue that to you of al these newe ministers how so euer els you cal them whiche he hath not him selfe If it be extraordinarie as al that ye haue done hytherto is besides al good order shewe vs some signe or miracle If you faile in al these why ought not you to be put awaie * The Defenders haue nothing to say for defence of their vocatioÌ„ If you can shew no signe or miracle as your vertue promiseth vs none bring vs forth some example of your extraordinarie vocation out of the Stories of Christes Church that hath folowed the Apostles If you be destitute also thereof at lest shewe vs what prophete in the olde Testamente euer was heard extraordinarily without signe or miracle or testimonie of God * Leaft out by M. Ievvel Finally what can you answer to that Lib. 1. Epist 6. whiche may be obiected to you out of S. Cyprians epistle to Magnus touching Nouatian It was at those dayes a question whether Nouatian baptized and offered specially where as he vsed the forme manner and ceremonies of the Churche Cyprian denieth it Eusebius Ecclesiast Hist li. 6. cap. 43. in Graec. For he can not saith he be compted a Bisshop who setting at nought the Tradition of the Gospel and of the Apostles nemini succedens à seipso ordinatus est succeding no man is ordeined bisshoppe of him selfe For by no meanes may one haue or holde a Churche that is not ordeined in the Churche Leaft out by M. Ievvel M. Ievvel and the rest of his companions be no bishops but vsurpers of an vndue office and ministerie I leaue here to recite the rest of that Epistle perteining to this point and al against you for that it were to long Thus it is euident for as muche as you can neither prooue your doctrine by continual Succession of Priestes nor referre your Imposition of handes to any Apostle or Apostolike Bishoppe nor shewe your Vocation to be ordinarie for lacke of lauful ordination and consecration nor extraordinarie for lacke of Gods testimonie and approbation by signe or miracle or example of the olde or newe Testament that you are not laufully called to the administration of Doctrine and Sacramentes that you are not duely and orderly preferred to the Ministerie whiche you exercise that you go not being called that you runne not being sent Therefore we may iustly say that ye haue thrust your selfes into that Ministerie at your owne pleasure and lyst For though the Prince haue thus promoted you yet be ye presumers and thrusters in of your selues Wel landes and manours the Prince may geue you Priesthod and Bishophod the Prince can not geue you Ierem. 23. This being so we doo you no wrong as ye complaine in telling you and declaring to the world that touching the exercise of your Ministerie ye do nothing orderly or comely but al thinges troublesomly and without order Onlesse ye meane such order and comelines as theeues obserue among them selues in the distribution of their robberies Lastly if ye allowe not euery man yea and euery woman to be a Priest why driue ye not some of your felowes to recant that so haue preached why allow ye the bookes of your newe Euangelistes that so haue writen Leaft out by M. Ievvel And whether ye admitte al sortes of the common people to be your Ministers of the worde to teache the people and vnreuerently to handle the holy Scriptures or no our
the Scriptures or of the auncient Fathers M. Iewel meant to shewe that by Gods worde we might forsake our Predecessours examples But S. Cyprian rather sheweth that if our predecessours be taken as they ought to be taken that is to say for those that keepe the tradition and doctrine of the Apostles that then their Tradition is Gods worde Goddes VVord not written For he putteth it to be Gods owne worde that Christe offered his Chalice mingled of water and wine Yet of water there is no mention in the storie of the Supper In what worde then is it written that Christe had water in his Chalice Verely in the worde of Apostolike Tradition TraditioÌ„ in the vnwritten word in the worde of General Succession For in al Churches he sawe water mingled with wine and being assured that the Apostles who saw Christe to do it taught it so doubted not to say that our Lorde taught vs by his example and worde to mingle water with wine and so to offer the Chalice Verely you were farre ouerseene M. Iewel when you alleged this example as being suche whereby your selfe and al them of your side are vtterly condemned And what should ye do Except ye would repeÌ„t which God graunt if it be his wil ye must needes adde lye vnto lye without ende or measure or geue ouer the enterprise wherof you made your boasting ChaleÌ„ge Iewel CoÌ„pare the vse of our Churches M. Harding vvith the Primitiue Church of God and ye shal easily see the right of our Succession Harding Diuersitie betvven the primitiue Churche and the Churches of this nevve Gospel Rom. 10. Ioan. 20. Tit. 1. Damasus in pontifi VVho sendeth you M. Ievvel who sent your felovves Ioan. 10. If I should compare your Churches with the Primitiue Churche of God so narrowely as I might from the beginning to the ending we should finde scant any shadowe in your Churches of the Primitiue Church There no man preached but he that was lawfully sent as S. Paule saith And sent he was either of Christ visibly and sensibly speaking vnto him as when he said to the Apostles as my Father sent me I send you or els by the Apostles as when S. Paule sent Titus and Timotheus and S. Peter sent S. ClemeÌ„t and so S. ClemeÌ„t afterward sent others and so froÌ„ man to man Now tel vs who sendeth you to preach Not the Bishops which are the Successours of the Apostles whom ye despise Who then Forsooth one is sent of the common Weale which neuer had power to send him an other of the Ciuil Magistrate who also had no such power An other runneth before he be sent and therefore commeth of him selfe and is an Antichriste Moreouer the Apostles and their scholars preached that Irenaus lib. 4. c. 3. which they had heard preached whether it were written or no as S. Irenaeus witnesseth But you wil haue nothing preached except it be written and neuerthelesse yee preache that which is neither written nor deliuered you by Apostolike Tradition but as euery vaine Iustin in Apolog. 2. Lib. 4. cap. 32. light and idle braine imagineth of it selfe They mingled water with wine so doo not you They taught the Supper of our Lorde to be the new oblation of the new TestameÌ„t as saith S. Irenaeus You saie there is no external Oblation of the new Testament beside Christes death In the Primitiue Churche he that had ben twise maried Tit. 1. could not be Priest according to S. Paules doctrine You teache it to be lawful to make him Priest that hath ben ten times married and onlesse euery Priest 1. Timo. 5. and Minister among you be married ye iudge not wel of him S. Paule speaketh of olde Widowes who might marrie no more you haue none such But what ende shall there be of wordes If I would go thorough an hundred articles together it should appeare that ye haue nothing like the Apostles or like the Primitiue Churche There were Exorcismes Insufflations holy Oile holy Chrisme Incense Altares De Eccles Hierarchia as we read in S. Dionysius of al whiche ye haue not one and condemne the hauing of them They fasted a certaine number of daies as they who keeping the example of Christe fasted the forty daies Ignatius Epist ad PhilippeÌ„s Actor 2. 4. et 5 Math. 19. whiche we cal the Lenten Faste They prayed watched gaue away al their goodes and vowed so to doo they vowed chastitie and most exactly perfourmed the same they commended the Dead to God with praiers almose and Sacrifices whiche thinges ye for the most parte despise and accompt superstitious Iewel 133. S. Cyprian saith Si canalis aquae c. If the pipes of the conduit Ad Pompeium contra Epist Stephani which before ranne with abundance happen to faile do we not vse to search to the head The priestes of God keeping Gods commaundementes must doo the same that if the truth hath fainted or failed in any point we returne to the very original of our Lorde and to the Tradition of the Gospel and of the Apostles that there hence we may take the discretion of our dooinges from whence the order it selfe and original first beganne Harding S. CypriaÌ„ alleged by M. Ievvel in an il cause The errour of S. Cyprian It is to be knowen M. Iewel that S. Cyprian vsed this saying in an euil cause as your selfe can not denie And therefore he defending a falshood was driuen to the very same shiftes whereunto al Heretikes are driuen He in deede was no Heretike For although he falsely beleued an vntruth and earnestly taught that those who had ben baptized of Heretiques if they came to the vnitie of the Catholike Churche should be baptized as hauing before no true sacrament of Baptisme yet he protested many times that he iudged no man that thought or taught the contrarie Cyprianus In epist ad IubatanuÌ„ contra Epist Stephani For he would not denie vnitie neither for that nor for any thing elles but liued a true Catholique and died a blessed Martyr Notwithstanding whiles he defended his errour he was deceiued in that Principle which now you allowe For whereas Pope Stephanus knowing that by SuccessioÌ„ the vse of the only laying of handes vpon them that had ben baptized of heretikes without baptizing them a new was deriued from the Apostles and receiued generally euen in Afrike it selfe vntil Agrippinus a Bishop of Carthage before S. Cyprian brake it whereas Pope Stephanus I say knowing this decreed that nothing should be changed or be taken vp a new S. Cyprian not being able to denie the tradition whereof Pope Steuen spake and which S. Cyprians predecessour Agrippinus first beganne to change fled to this common place that the worde of God was against the custome and therefore the custome ought to be broken The Pope defended with diuers other Bishops thâ—t the custome and Tradition was not against Gods worde Then said S. Cyprian
say expressely that these three Degrees Bishops Priestes and Deacons are annexed and tyed vnto chastitie S. Leo that learned Bishop of Rome writing to Rusticus the Bishop of Narbon in Fraunce saith Lex continentiae eadem est Altaris ministris quae episcopis atque presbyteris Qui cùm essent laici siue lectores licitè vxores ducere filios procreare potuerunt Sed cùm ad praedictos peruenerunt gradus coepit eis non licere quod licuit The ministers of the Aulter that is to say Deacons and Subdeacons be bounde to the same lawe of continencie as Bishops and Priestes be When they were Laiemen or Readers it was lawful for them both to marrie wiues and to begete children But after they came to the foresaid degrees what before was to them lawful began now to be vnlawful Distin 31. Quoniam Whereas the Fathers of the sixth General Councel holden in Constantinople do agnise and confesse as Gratian reherseth out of Iuo Carnotensis that it is cōmaunded by the Romaine Canon that they who tooke the holy order of Deaconship or Priesthod should professe and promise to cōpanie no more with their owne wiues which they had maried before they came to take orders ▪ thereof it is vndoubtedly concluded that if any came single to those holy orders they were as they might be with more right required afterward neuer to marrie Chastitie promised at the raking of holy Orders also in the aūcient Greke Church Concil Neocaesar Cap. 1. Neither was it the custome of the Latine Church only that who so euer tooke holy orders should promise chastitie but also of the Greeke Churche and that before the first Councel of Nice The Fathers of the auncient Councel of Neocaesaria now called Trapezus Trapezonda in vulgare language whereat S. Basile and S. Gregorie Nazianzen were present decreed presbyterum si vxorem duxerit ab ordine suo deponi debere that a priest should be deposed from his order if he married a wife In the olde councel of Ancyra we finde this decreed concering Deacons Quicunque Diaconi tacuerunt Concil Ancyran cap. 10. susceperunt manus impositionem professi continentiam si postea ad nuptias venerini à ministerio cessare debebūt What Deacons so euer helde their peace when they tooke orders and receiued the laying on of the Bishops hande so hauing made their profession of continencie if afterwardes they come to marrie they ought to ceasse from the ministerie The Fathers of the councel of Gangra Concil Gangren in fine in the ende of their decrees concluded with these wordes Haec aūt scripsimus non qui in Ecclesia Dei secundū Scripturas sanctū propositū Continentiae eligunt vituperantes sed eos qui abutuntur proposito in superbiam extolluntur aduersus simpliciores abscindimus c. We haue written these thinges not reprouing them which in the Church of God according vnto the scriptures doo choose the holy Vow or purpose of continencie but we cutte of by excommunication those that abuse suche purpose to pride and becomme haulte and lofty against the simple The Coūcel of Laodicea speaking of Priestes Deacōs Concil Laodicēs cap. 24. and others that haue geuē them selues ouer to liue in the holy ministratiō saith nō oportere eos qui in proposito continētia sunt tabernas intrare that they who haue purposed to keepe Chastitie may not be haunters of Tauernes Origen Origen in Numer homil 23. whom I may wel allege for a witnesse of the Church of his time saith that none may offer the cōtinual Sacrifice but such only as haue vowed cōtinual Chastitie The auncient Fathers of the Churche who ordeined the vowe of Chastitie to be made by them that would be admitted to holy Orders were moued thereto partly by the holy Ghoste author of al purenesse partly by the deuotion of them selues that came to the holy ministerie partly also by the Tradition of the Apostles who touching chastitie of ministers made this Decree Exijs qui coelibes in Clerum peruenerunt iubemus vt lectores tantū cantores Canonum Apost can 25. si velint nuptias contrahant Of them that haue comme to the clergie single we commaunde that the Readers and singing men marrie if they wil and none elles Some of our married Priestes of England wil here perhappes saie vnto me Sir when I was made Priest I made no vowe Vovv of Chastitie made in facte though no vvordes be spoken nor promised at al to liue the single life For I said nothing to the bishop that laid handes vpon me and he required no such thing of me How am I then a Votarie And why may I not marrie To whom I answer you tooke this charge vpon you before you came to be made Priest when you tooke Subdeaconship For that is the first among the holy Orders Vnto which for so much as the vowe of Chastitie by common Tradition by special statute and ordinance of the Church is annexed in taking that Order you hounde your selfe ipso facto that is to say Promises other ād Grauntes made in deede vvithout vvorde in fact it selfe to that condition which thereto belongeth For Vowes Promises Othes Grauntes and such other the like may be made and professed by facte and dede though wordes of vowing promising swearing or graunting be not expressed Many a man that marrieth a wife doth not tel her before or at the time of marriage with expresse wordes that he wil loue her cherish her keepe defend and mainteine her render wedlocke duetie vnto her c Yet in that he marrieth her al these he is bounde to performe as being vnderstanded to be conteined in the condition of marriage and hath promised no lesse by taking her to wife And if being required of the wise to render these dueties vnto her he refuse and say nay wife thou shalt pardō me I neuer made thee promise to do this much for thee may not she say againe why husbād you haue married me and that is promise ynough The partie that taketh an Othe commonly saith nothing but by laying his hande vpon a booke and by kissing the booke or as the custome is in some countries by holding vp his two forefingers geueth his consent and protesteth to doo that is included in the condition of the othe Some time menne geue consent to a thing not by speaking ought at al but by going vnto a side which of the olde Romaines was termed pedibus ire in sententiā The Souldier Souldier by taking his badge and yelding his name to be booked which is a deede though he speake nothing promiseth and so farre forth bindeth him selfe to obey his Captaine and to abide the fortune of warre The Gētiles in old time that receiued Circuncisiō who were called Proselyti Proselyti by that very facte made Vowe and protestatiō to perfourme what Moyses law required though they said nothing And many a Christian
Deacons Marriage was not made firste allowable after that he was promoted to the Order of Deaconship but before he receiued that holy Order For if he made no protestation that he would marrie and asked no licence thereto but helde his peace by the wordes that follow in the same Canon it is cleare that he bound himselfe to perpetual continencie and might neuer marrie afterwarde as he that had by taking that Order professed and promised chastitie Those wordes are these which you should haue rehersed had you dealt truly and vprightly Quicunque Diaconi tacuerunt c. Concil Ancyran cap. 10. What Deacons so euer helde their peace when they tooke Orders and receiued the laying on of the Bisshoppes hande so hauing made their profession of continencie if afterwarde they come to marrie they shal be bound to ceasse from the ministerie The case of our Apostates is not like vnto this case He that made his Protestation that he would marrie and that for necessitie and had licence of the Bishop when he married in deede was suffered to remaine in the Ministerie as they that were admitted vnto holy Orders with wedlocke For he seemed already in harte and affecte a married man And such that Prouincial Councel did beare withal when for lacke of other worthy menne the more parte yet remaining in infidelitie the Bishops were compelled to admitte to the Ministerie of the Churche married menne Your brethren can not claime by this example For they neuer made any suche protestation when they were ordered neither demaunded they euer any such licence of their Bishops but eche as they felt them selues moued with the spirite of luste vpon warrāt of your Gospel and their owne spirite went lustily to their yoke felowes and vnder pretence of Marriage concluded a lusty bargaine If ye haue no better stuffe then this for the marriage of the Apostates your companions wel you may receiue your fee of them verely it is not yet sufficiently defended Iewel So saith Pope Steuin Dist 31. Aliter Graecorum Sacerdotes Diaconi aut Subdiaconi Matrimonio copulantur The Greeke Priestes Deacons or Subdeacons are coupled in Matrimonie Glos dist 31. Aliter Vpon vvhich vvordes the Glose noteth thus Multi ex hac litera dixerunt quòd Orientales possunt contrahere in Sacris Ordinibus Many haue said vpon occasion of this texte that the Priestes of the East Church contrary to that M. Harding so certainly here assureth vs may marrie being vvithin holy Orders Harding Diuersitie betvven the East and vvest Churche touching libertie of Clerks mariages Had you rehersed the whole Decree as you found it you had marred your cause and plaid a simple Proctour Your married brethren therefore do commend your police I doubt not who see their marriage condemned by that Decree of Pope Steuen ▪ The whole is this Aliter se Orientalium traditio haebet Ecclesiarum aliter huius Sancta Romanae Ecclesiae Nā earum Sacerdotes Diacons aut Subdiaceni Matrimonio copulātur Istius autem Ecclesiae vel Occidentalium nullus Sacerdotum à Subdiacon◠vsque ad Episcopum licentiam habet coniugium sortiendi The Tradition of the East Churches is otherwise then is the tradition of this holy Romaine Church For their Priestes Deacons or Subdeacons are coupled in matrimonie ▪ but there is neuer a Priest of this Church or of the weast partes that from a Subdeacon to a Bishop hath licence to marrie By this Decree it is euidēt that so many as from a Subdeacon to a Bishop do marrie in these weast partes doo contrary to the Tradition and order of the Church And whereas you allege the Glose for you you make al that be hable to reade the place witnesses of your impudēcie For it maketh altogether against you First whereas the Decree hath Matrimonio copulantur asmuche to say the Priestes Deacons or Subdeacons of the East Church are coupled in Matrimonie the Glose expoundeth it thus and that truly id est copulato viūtur that is to say they vse Matrimonie wherein they were coupled before they tooke orders As for the other wordes of the Glose Multi ex hac litera dixerūt c. Many vpon occasion of this text haue said that they of the East Chucrh may marrie within holy Orders it is not the minde of the Glose but a some say as I may terme it and a fansie of certaine whom the author of the Glose there confuteth with these woordes immediatly folowing which by your cōmon sleight of falsifying you nipte away from the end of the sentēce Sed eis obstat infrà Distinctio proxima Si quis eorū c. But the nexte distinction that foloweth whose beginning is Si quis eorū is contrary to their opinion Distin 32. Si quis eorum That nexte Distinction taken out of the sixth Councel hath thus Si quis eorū qui ad Clerū accedūt voluerit nuptiali iure mulieri copulari hoc ante ordinationē Subdiaconatus faciat If any of them that come vnto the Clergie be willing to couple with a woman in right of Marriage let him do it before he be made Subdeacon Vpon that place the Glose saith thus whereunto it made relation in the former Distinction Istud caput euidēter est cōtra illos qui dicūt quòd Graci possunt cōtrahere in sacris ordinibus This Chapter is euidētly against them which say that the Greekes may marrie being within holy Orders Lo M. Iewel what haue you gained by the Glose he that examineth your bookes specially that of your late pretensed Defence wil say with me there was neuer such a false Gloser as you are by abusing al other writers that you allege but specially the poore Glose vpon Gratian. Iewel Of the Priestes of the vvest Churche Cardinal Caietane saith Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae Catharinus contra errores Caietani errore 103. vt vxorem ducat nulla existēte causa publicae vtilitatis The Pope may dispense vvith a Priest of the vvest Churche to marrie a vvife although there be no manner cause of common profite Harding It goeth harde with you M. Iewel when you haue no better testimonies for the Marriage of Priestes then the Obiections which the Glose maketh to him selfe and the errour of Caietaine at least whiche Catharinus noteth for an errour But to whom wil you sticke To Catharinus or to Caietanus If to Catharinus then Caietane helpeth your cause nothing at al. Caietan in Opusc lib. 5. tractatu 27. For of Catharinus it is condemned for an errour If you sticke to Caietane then you disannul Catharinus who is your author For els you must tel vs where Caietane saith so and vpon what groundes he saith so vvhether the Pope may dispense vvith a Priest or religious person to marrie in a case Touching the Question whether the Pope may in a case dispense with a Priest of the West Churche or a religious man
onely in the Canonical Scriptures of the olde and new Testament mannes harte can haue setled reste Against this I bring the example of Abel Noe Abraham Isaac and Iacob and of those holy menne that liued before the time of Ezdras when the Scriptures were loste and here I demaund whether their hartes neuer founde setled reste For if reste be founde onely in the Scriptures how could they haue reste when no booke nor parte of the Scriptures was written If it be true as the coÌ„trarie can not be proued that Moyses was the first that euer wrote any parte of the Scriptures shal we iudge that al the holy Patriarches that were before that time had no setled reste in their hartes CoÌ„fut fol. 82. b. If this be true then say I had good Abel no better reste in his harte then wicked restlesse Cain As I said in my Confutation so for ought that M. Iewel is hable to bring in his Defence I saie here againe what foolish and absurde Doctrine is this Now how dooth M. Iewel defende this Doctrine of his Apologie What is his answere I wish no more but that it be read and coÌ„ferred with my CoÌ„futation here to write out al againe it were too long He slincketh awaie from his own wordes and by change of wordes maketh of it a new question M. Harding saith he saith further If quietnes of coÌ„science come of the word of God only then had Abel no more quietnes of coÌ„science then wicked rest lesse Cain You belie M. Harding as your custome is he saith not so Let the booke be trial betwen vs bothe The question is not whether mannes harte findeth his setled reste only in Goddes worde the quietnesse of the conscience was not spoken of but whether that reste you spake of in the Apologie be found only in the Scriptures In your Apologie ye said yea in my Confutation I saie nay And now in your Defence your selfe also saie Nay Galat. 2. and so ye destroie what ye builded before and therby proue your selfe a preuaricatour asmuch to say a false hartlot For in that now ye coÌ„ueigh the matter from the Canonical Scriptures of the old and new TestameÌ„t vnto Gods word what is this but a secrete recantatioÌ„ of your former false tale If your said former tale were true and might be mainteined why do you so shifte your handes of it are you a shamed to be accoumpted a Recantour and yet recante in deede Who seeth not great diuersitie betwen Gods word and the written Scriptures These be more special that is more general By skipping from the writteÌ„ Scriptures to Gods worde you thought to set your selfe at hâ—â—re libertie And yet hauing taken your libertie as it were by breaking loose out of your chaine neuer so much as you seme to geue ouer your former saying and to recant so you proue not your later saying You allege S. Chrysostome saying In Gen. Ho. 2. Heb. 1. in Iob. 27. that God from the beginning spake 〈…〉 mâ—n by him selfe S. Paule that God in olde times spake mâ—ny waies and in sundrie sortes vnto the Fathers S. Hierome that the holy Scriptures be euerlasting though the wâ—â—ld shal haue an ende and that the thing which is promised by the holy Scriptures shal last for euer though the paper parchement and leaues of bookes shal be abolished Againe you allege S. Chrysostome saying 2. Cor. hom 18. that S. Paule calleth Preaching not written the Gospel But to what purpose al this How proueth this either that you auouched in your Apologie touching the setled rest of mannes harte to be founde only in the Canonical Scriptures of the old and new testament or which now you teache hauing reuoked your former doctrine that it is founde onely in Goddes worde Verely by ought that you haue said yet either in your Apologie or in your Defence you haue neither shewed where mannes harte shal finde the reste you spake of nor where we shal finde you so like a hunted foxe you starte from one thing to an other as it were from bushe to bushe from hole to hole So must they doo who seruing the Maister that you serue take vpon them to impugne the Catholique Doctrine and to defende Vntruthe Iewel Ibidem God him selfe in his ovvne person and presently spake vnto Abel c. Harding That would I confesse But he spake not to him by paper and incke And yet we are not now in worse case then the old fathers were And the word of God in their hartes whereof they could not doubte was euer much more cleere and plaine then that which is in our bookes whereof some men doubt many times Therefore we also in Christes Church haue as wel Gods word in our hartes as in our bookes whence also to wit out of our hartes we may resolue the doubtes which arise vpoÌ„ our bookes But let vs see this matter ripte vp more deeply Iewel Pag. 194. VVe speake not so precisely and nicely of Gods vvord vvritten in paper for so it is a corruptible creature and shal perish Harding Why then bind you vs in al cases to the written word and wil haue nothing to be beleued or done that is not written Iewel Pag. 195. Chrysostom saith Preaching not writteÌ„ Paul calleth the Gospel Homil. 18. in 2. Cor. Harding But we only haue preaching not written Preaching not vvritten for you wil haue nothing preached which is not also written Therefore we only haue the whole Gospel and you haue but one peece thereof Iewel Pag. 195. S. Antonie the Eremite vvas notably learned Aug. de Doctrinae Christ li. 1. in prologo and perfite in the scriptures Harding But without knowledge of letters as with S. Augustine your selfe must confesse This proueth that by the Scriptures the sense and meaning is vnderstanded and not the bare letter Now the meaning of the Scriptures not only tolerateth but conuinceth the vnbloudy Sacrifice of Christes body Transubstantiation praiers to the Saintes and praiers for the dead as diuers learned men haue declared at large Iewel The force and substance bothe of prayer and of meditation dependeth of reading Aug. de scalis paradisi .c. 11 Harding Not only of reading For then vnlearned persons should neither praie nor meditate nor haue Gods word Marke stil we denie not the written word but we say besides it there are vnwritten Verities Basil de Spiritu Sancto cap. 27. which thing you impudently denie Iewel Pag. 195. S. Basil reckeneth Traditions to be equal vvith the vvorde of God but that he vvrote those vvordes rather of zeale then of iudgement it 〈…〉 appeare bicause the traditions he nameth are forgotten euen in the Churche of Rome as not to kneele in the Churche vpon the sonnedaie Harding If bicause some Traditions be altered TraditioÌ„s or abolished they were not Gods word then the precepte of absteining from strangled meates Actor 15. is not Gods word bicause it is now abolished