A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.

How vntruly and how slaunderously M. Iewel hath charged his Aduersarie with certaine hateful crimes, in his Epi∣stle to the Quenes Maiestie set before his pre∣tensed Defence of the Apologie. The First Chapter.

WHEREAS M. Iewel in the Epistle to the Queenes Maiestie set before his pre∣tensed Defence of the Apologie, char∣geth me with diuers pointes, whereby bothe to discredite the Catholique Do∣ctrine, and to stirre her Maiestie to indi∣gnation against me, and other learned menne here, who haue confuted his manifold erroures, and detected sun∣drie his false partes, wherewith dangerously he seduceth her Maiesties Subiectes: least bothe I by my silence should seeme to acknowledge my selfe gilty of the thin∣ges he chargeth me with, and least others might be indu∣ced to beleeue him, thinking him not to be so voide of dew reuerence and shame, as so farre to abuse her Maie∣sties credulitie in these matters, who hath no leisure, or listeth not to examine the same; I haue thought it con∣uenient and necessarie, before I come to any parte of his directe answer to my Confutation of the Apologie, to

cleare my selfe of what so euer he imputeth vnto me in that Epistle, and to shewe, how al that he hath written against me in the same, is vtterly false, and sclaunderous. And bicause I cannot better and in plainer wise performe it, then by laying forth (as it were) the booke, where eche thing is said, whereof he taketh holde, and by reporting myne owne sayinges, which he hath falsified and vntruly reported: Let it not seeme strange, nor be lothesom vnto thee good Reader, that being driuen vnto it by this neces∣sitie, I bring forth againe vnto thee, certaine places before written, and conteined in my former Treaties. How loth∣som soeuer it be thee to reade, and mee to repeate againe certaine thinges before vttered: verely it is the chiefe waie, by whiche in this case the truthe maie clearely be opened. Thus then entreth M. Iewel his accusation against me.

M. Iewel in the epistle to the Quene. pag. 2. ad finem.

M. Harding doubteth not to seeke quarelles against vs, euen in that vve mainteine ¹ The Baptisme of Christian Infantes, ² The proceeding, and ³ Godhed of the Holy Ghoste, 4 The Faith of the holy, and glorious Trinitie, and ⁵ the General, and Catholique profession of the Common Creede.

Harding.

To confute errours, and to declare the Truthe, is not to seeke Quarelles. Neither ought he to be called a Qua∣reller, who of two waies, sheweth, whiche is the better. [ 1] Touching these fiue pointes: First, I finde no faulte with M. Iewel, nor with his felowes, for that they mainteine

the Baptisme of Infantes. For therein I hold with them.* 1.1 To my remembrance, I speake not of it, of purpose, in my whole booke of the Confutation, nor in my Reioin∣dre: only where I proue that certaine great, and necessa∣rie pointes are to be beleeued, which be not expressed in the holy Scriptures,* 1.2 bicause these Ministers in their Apo∣logie saie, that al thinges needful for our saluation are abun∣dantly and fully comprehended in the Scriptures: among sun∣drie other thinges, whiche I demaunde to be shewed vs in the Scriptures, I aske, where in al the Bible they finde, that Infantes ought to be Baptized. And wel that question might I demaunde, for proufe of that I intended in that place, neither can it be founde expressely commaunded, or spoken of, I am wel assured. Wherefore, whiles M. Ie∣wel accuseth me to the Queenes Maiestie of seeking Quarelles against him, in this point he sheweth vs in him selfe, a perfite paterne of a Quareller.

If I should here appose him in his owne wordes, and aske him,* 1.3 what he meaneth by mainteining the Baptisme of Christian Infantes, I thinke rather, he would saie, I were a seeker of Quarelles. Yet would I faine heare, what he would answere. For what? Is he of the opinion, that suche Infantes, as be borne of Christian Parentes, be Christians, before they be baptized? If they be Christi∣ans, what neede they to be Christened? If they haue neede to be Christened, why doth he cal them before Baptisme receiued, Christian Infantes? Is any Man, Wo∣man or Child to be called a Christian, before he be Chri∣stened? Latet anguis in herba: There lieth a Pad in the strawe. Perhappes he thinketh, it is not yet time to spette out the poison of that heresie, whiche it semeth he hath

suckt out of Caluin, against the necessitie of Baptisme of Infantes, whose parentes be faithful.

This point I touched in my Confutation of the A∣pologie. Fol. 67. b. Neither durst M. Iewel yet to be plaine, when he commeth to that place in his Defence, where he had good cause to treate fully of it, and to deliuer the worlde from that Suspicion worthily concei∣ued, and to resolue vs, whether he thinke Baptisme of Christian Parentes Children to be necessarie, or no.

Verely by saying, that by Goddes Free Election they be pure,* 1.4 and holy, and by allowing al that Caluine saith thereof, he geueth out a secrete signification, his mea∣ning to be, that in them Baptisme is not vtterly necessa∣rie. These mennes Doctrine (if I be not deceiued) tendeth to this issue, that at length Baptisme shalbe no∣thing els, but a Signe, marke, badge, or recognizance of a Christian. Whereof it must folowe, that as a man maie be a Souldiour, a Seruing man, or a Reteiner to a Noble man, though he lacke his Captaines, or his Ma∣sters Badge, or Recognizance: likewise so many as be borne of Christian Parentes, be also Christians, though they neuer receiue Baptisme. By the Premisses of these mennes Doctrines, we haue iuste cause to thinke, that at length they wil teache, that the very Signes them selues also for auoiding superstition maie surceasse, and be put awaie, where the thing signified is perfourmed, and sufficiently beleeued. And so is Baptisme like to be quite abolished with other Signes, and Ceremonies. For Caluine their new Apostle of Geneua teacheth, that if we were mindeful yenough of Christes Death, al the Sacramentes were superfluous.* 1.5 I praie God in this point I

be not a true Prophete.* 1.6 M. Iewel laboureth al that he can in the Defence, to discharge Caluin of this perilous Do∣ctrine, wherewith I burden him in my Confutation. But when he hath said al, he hath lost his labour, bicause he cō¦meth not to the point, and dissembleth that Caluine euer said it. And so he maie beginne that matter again. He shal do wel to make Caluin in Antidoto to agree with Caluin in his cōmentaries vpon S. Paules Epistles, where he tea∣cheth expressely, that in case of sufficient remembrance of Christes Death, al the Sacramentes be superfluous.

Whiche I gather not out of Caluines wordes, by a fonde collection, as M. Iewel beareth the Reader in hande, but I shew it to be Caluines owne saying, and for trial I di∣recte the Reader vnto the place.

Concerning the Godhed of the holy Ghoste, I moued [ 2] no Quarel at al.* 1.7 Yet in the Defence of the Apologie he beareth menne in hande, that I denie, the holy Ghoste may be proued to be God by expresse Scripture. For these be his wordes. You saie (M. Harding) that the Godhed of the holy Ghost can not be proued by expresse wordes of the Scri∣ptures, and thereof ye saie, ye are right sure. This is as false, as true it is, that the holy Ghoste is God. Reade my wordes who wil, he shal finde me true and M Iewel false.

Mary as touching the Article of the holy Ghoste, whereas the Authours of the Apologie saie, it procedeth [ 3] from both the Father, and the Sonne, whiche is most true:* 1.8 in consideration of this pointe, of this pointe only I saie, (whiche is parte of the whole Article) and not of the Godhed, I saie in my Confutation, that they haue no expresse Scripture for it, nor any of the first foure Generall Councelles, and that therefore, we are

bound of necessitie to beleeue somewhat, whiche is not expressely mencioned in the Scriptures, and that an other Councel, where that Article was confirmed, is to be re∣ceiued, beside the foure first, whiche only be allowed in England by Parlament.

Bicause he was lothe so manifest Vntruthe vttered against me should be espied, he nipte awaie my wordes, not suffering my whole tale to be tolde out, in whiche I doo plainely signifie my denial to perteine only to the Ar¦ticle of the holy Ghostes proceeding, and not to the Ar∣ticle of his Godhed. For after these wordes of the Apo∣logie,* 1.9 (we beleeue that the holy Ghoste, who is the thirde person in the holy Trinitie, is very God, not made, not create, not begotten, but proceeding from both the Father, and the Sonne, by a certaine meane vnknowen vnto menne, and vn∣speakeable, &c.) In my Confutation I saie thus.

As we acknowledge this Article to be true,* 1.10 and Catho∣lique, so we demaund of these Defenders, how they can proue the same. Haue they either expresse Scripture for it, or any of the first foure general Councelles, whiche be esteemed of most auctoritie?* 1.11 We are sure they haue not. Therefore we doo them to vnderstand, and if they heare vs not, we aduertise the readers that feare God, and loue his truthe, that al truth necessarily to be belee∣ued is not expressed in the Scripture, and that other Coū∣celles be to be receiued besides the foure first, whiche are allowed in England by Parlament,* 1.12 as that wherein this pointe touching the proceeding of the holy Ghost hath bene defined, Concil. Lugdunen. & Concil. Florentin. sub Eugenio. 4. as also other definitions of the Churche, when vpon a newe doubte rising, an olde Truth is by la∣ter

Publications declared. Likewise those Councelles in whiche the doctrine hath ben defined by the Churche, concerning the Two Willes, and Operations of Christe, whiche, who so euer beleeueth not, or at least refuseth to beleeue, is not to be takē for a Christian man. If these Councelles be denied, al these things shal come in doubt againe: and if these be receiued, then why should not al the reste that be vniuersal (Councelles) be also receiued, which the Church hath allowed?

* Thus I saie there.

Iudge now good Reader, whether I denie in that place, that the holy Ghostes Godhed maie be proued by expresse wordes of Scripture, wherewith he chargeth me in the Defence, and whether this be a seeking of Qua¦relles against him, for that he mainteineth the Procee∣ding, and the Godhed of the holy Ghoste, as he char∣geth me in his Epistle to the Queenes Maiestie.

Likewise it is an immoderate lye, where he saith, I [ 4] seeke Quarelles against them, in that they mainteine the Faith of the holy and Glorious Trinitie. Pitie it were I should be suffred to tread on Gods earth, if I quarelled with any man for that he mainteineth that holy Quarel. I professe my selfe bounde to mainteine that Faith with al my witte, and learning, and to be ready therein to spende my bloude to the last droppe.

Neither can I seeme to pike Quarelles against them [ 5] in that they mainteine the General, and Catholique professiō of the Common Creede, for so should I proue my selfe an ennemie to the Faith. As thus to doo it were a hainous crime, so to burden me therewith in a publique Write, in a printed Booke set forth for euery man to reade, in a so∣lemne Epistle Dedicatorie to a Prince, and to suche a

Prince, the slaunder is hainous, wicked, and impudent. Howbeit, As I allow, and approue the Confession of their beleefe touching the Trinitie, confessing it to con∣teine true and Catholique doctrine: so I seeme better to like of the olde accustomed manner of vtterance of the beleefe. And in deede emong Christian menne, when this high point of our Faith concerning the blessed Trinitie is by a publique Confession to be taught, it is not yenough to vtter some parte of our beleefe whiche is true, but also it behoueth vs to vtter the whole truthe, and to vse suche fourme of wordes, as hathe benne vsed, and allowed by the Churche from the beginning. What I meane, and how reasonably herein I haue spoken, by these my wordes, vnto the indifferent Reader it shal appeare.

* 1.13But what fault finde ye in this confession of our Faith, saith this defender. Sir, the first parte of your Confession, wherein you vtter your Beleefe touching the Trinitie, conteineth true and Catholique doctrine. Where the thing you treate of is not in controuersie betwene you and vs, and where you speake not with affection to o∣uercome,* 1.14 we graunt some tymes ye vtter truth. But the manner of vtterance of your Faith is straunge to Christen eares, who haue bene accustomed to heare, Credo in Deum, Credo in Iesum Christum, Credo in spiri∣tum Sanctum. I beleeue in God, I beleeue in Iesus Christe, I beleeue in the holy Ghoste. That other forme of wordes, whiche you vse, soundeth not so Christianlike: I be∣leeue there is a God, I beleeue that Iesus Christ is the Sonne of the Father, I beleeue that the holy Ghoste is God. Al∣though this forme of wordes doo expresse a right Faith, yet being suche as maie be vttered by Deuilles, and

hath bene alwaies vttered by Heretikes their ministers: the auncient and holy Fathers haue liked better the olde fourme and manner, after whiche euerie Christen man saith: I beleeue in God, I beleeue in Iesus Christe, I be∣leeue in the holy Ghoste. For this importeth a significa∣tion of Faith, with Hope, and Charitie: that other of Faith only, which the deuilles haue, and tremble, as S. Iames saith, wherein as in many other thinges,* 1.15 these De∣fenders resemble them.

S. Augustine in sundry places putting a difference be∣twen these two formes of wordes, vpon S. Iohn alleging S. Paules wordes, To one that beleeueth in him who iusti∣fieth the wicked his Faith is imputed to righteousnes,* 1.16 de∣maundeth, what is it to beleeue in him? It is, by his aun∣swer, Credendo amare, credendo diligere, credendo in eum ire, & eius membris incorporari, with beleeuing to loue him, with beleeuing to goe into him, and to be incorporate in his members, that is, to be made a member of his body. In an other place he saith, speaking of Christe,* 1.17 It forceth muche whether a man beleeue, that he is Christ, and whether he be∣leeue in Christ. For the Deuilles beleeued that he was Christ, neither for al that beleeued the Deuilles in Christ. For he be∣leeueth in Christe, who both trusteth in Christe, and loueth Christe. For if he haue Faith without Hope, and Loue, he be∣leeueth that Christe is, he beleeueth not in Christe. So he that beleeueth in Christe, with beleeuing into him shal Christe come, and by some meane he is vnited vnto him, and is made a member in his body. Whiche can not be done, excepte there come also both Hope, and Charitie. Thus S. Augu∣stine. The same doctrine he vttereth writing vpon the 77. Psalme.

By this thou seest ••••••••ed, I bl••me not their 〈◊〉〈◊〉 d••s•••••• the Trinitie, not their Prof••s••ion of the Cōmon Creede, as M. Iewell calleth it but only I seeme be••ter to allow•• the auncient and vsual manner of vttering the Beleefe, whiche for good reason hath euer seemed to the learned Fathers more commendable Reason, and consideration of duetie would, that a Minister of Gods worde should be a fraide to vtter so great, and so manifest vntruthes vnto his liege Soueraine. But of like (some wil saie) he wil amende that faulte in other partes of his Epistle to her Maiestie, specially sith that he allegeth nothing, but directeth the Reader vnto the place, where it is to be founde by his quotation noted in the margent, whiche hath at least some colour of vpright dealing, and being founde false, declareth an impudent falshod. I would wish, that for truthes sake, al would reade and conferre, and iudge of the oddes betwen vs bothe. First thus he writeth.

Iewel.

The maine grounde of his vvhole Plea is this, that the Bishop of Rome, vvha•• so 〈◊〉〈◊〉 it ••••al like him to determine in iudgemēt can neuer ••rr•• (F•••• directiō of the R••••der he quoteth thus.) C••sus. fo. 334. b

Harding.

What he meaneth by his terme, Plea, I wote not, ne care not. I pleade not for right of any temporal thing.

Neither am I a lawier, as he knoweth 〈◊〉〈◊〉 emploie my studie of Diuinitie to defend•• the. Catholique Fa••th, and to detecte his falshod, that God•• people be not by him, and his felowes dangerously seduced. The thing, whereat he scoffeth, (for these wordes, what so euer it shal like him

to determine, be scorneful wordes) is not so vttered by me, as he reporteth? Who liste to see, what I saie, for so muche as the booke of my Confutation is not alwaies at hand••, thus it is.

The Pope succedeth Peter in auctoritie and power.* 1.18

For whereas the shepe of Christe continewe to the worldes ende, he is not wise, that thinketh Christe to haue made a shepeherd tēporarie for a time, ouer his perpetual flocke. Then what shepeherdly endoument our Lorde gaue to the first shepeherde, at the institution of the shepeherd∣ly office of the Churche: that is he vnderstanded to haue geuen ordinarily to euery successour. To Peter he gaue, that he obteined by his praier made to the Father, that his Faith should not faile. Againe to him he gaue grace,* 1.19 that to performe, the performance whereof at him he required, to wit, that he confirmed, and strengthened his brethren. Wherefore the grace of stedfastnes of faith, and of confirming the wauering,* 1.20 and doubteful in the Faith, euery Pope obteineth of the holy Ghoste, for the benefite of the Churche. And so the Pope although he maie erre by personal errour in his owne priuate iudge∣ment, as a man, and as a particular doctour in his owne opinion: yet as he is Pope, the successour of Peter, the Vi∣care of Christe in earth, the shepeherd of the vniuersal Churche, in publike iudgement, in deliberation and defi∣nitiue sentence, he neuer erreth, nor neuer erred. For when so euer he ordeineth, or determineth any thing by his high bishoply auctoritie, intending to binde Christen menne to performe, or beleeue the same: he is alwaies go∣uerned, and holpen with the grace and fauour of the holy Ghoste.

Answer M. Iewel to this, if ye can. Certainely hi∣therto ye haue not answered. As for that you bring against it in your pretensed Defence, there is no graue or learned man of your side, that is not ashamed of it. In that game of scoffing I doo gladly yelde you the garlande. Your greatest Doctours there, are Al∣phonsus de Castro and Erasmus, menne of our age. As for Erasmus, it were easie to Answer him, but here I thinke his tale not worthe the Answering. Mary Alphonsus saith somewhat to your purpose, if the tale whiche you make him to tel, were his owne. Cer∣tainely if he once wrote it, when he beganne first to write, afterwards with better aduise he reuoked it. For in the bookes of the later printes those woordes, whiche you reherse, are not founde. Thus you saie.

* 1.21Alphonsus de Castro, one of M. Hardinges owne special Doctours saith: Non dubitamus, an Haereticum esse, & Papam esse, coire in vnum possent, &c. Non enim credo aliquem esse adeo Impudentem Papae Assentatorem, vt ei tribuere hoc ve∣lit, vt nec errare, nec in Interpretatione Sacrarum litera∣rum h••llucin••ri possit: We doubte not, whether one man maie be a Pope, and an Heretique both together. For, I beleeue there is none so shamelesse a flatterer of the Pope, that wil saie (* 1.22 as you saie M. Harding) The Pope can neuer erre, nor be deceiued in the exposition of the Scri∣ptures.

This very saying M. Iewel bringeth in likewise against the Popes, in the Defence. pag 615. vnder the name of

Alphonsus, with the same Cotation. And after that he hath rehersed the wordes, thus he pipeth him selfe vp the triumphe against Hosius in despite of the Popes, as if he had gotten of me a worthy, and glorious conqueste.

Here M. Harding, your owne principal Doctour Alphon∣sus, calleth al them that mainteine your Doctrine, and saie as you saie, the shamelesse flatterers of the Pope. But I saie on the other side: here M. Iewel, It pitieth me to see you so vaine a man: and it is some paine also with litle profite, for me stil to tel you one tale, that al stan∣deth vpon false grownde that you builde. I had neede to be wel seene in Copia Verborum, to be furnished with diuersitie of termes, that I might by some change of speache ease the griefe of the Readers eares, who must alwaies heare this muche at my hande, that M. Iewel lyeth.

Looke Reader, and peruse my woordes aboue re∣hersed, and thou shalt see, I saie not, that the Pope can not erre, nor be deceiued in the exposition of the Scriptures. I saie he maie erre by personal errour, in his owne priuate iudgement, as a man, and as a par∣ticular Doctor in his owne opinion. But that he erreth, or euer erred in publique iudgement, in definitiue sen∣tence, and determinations touching matters of Faith: that I vtterly denie.* 1.23 Alphonsus would them to be accomp∣ted flatterers, who wil needes saie, that the Pope can not erre, or be deceiued in any case: whiche neither I, nor any learned Catholique man euer said. You doo vs wrong therefore with your vncourteous lan∣guage, M. Iewel, and belie Alphonsus, faining him to call vs shamelesse Flatterers, whiche he neuer

meant. It had benne your part to shewe where, or when any Pope euer defined any false and erroneous doctrine to be receiued and beleeued of the Church. Excepte ye shew vs this, whiche we are sure, ye can neuer shew, ye maie spare such idle talke, whereof ye haue great stoare, whereby in many places of your bookes ye go about to proue, that sundrie Popes haue erred.

Item in the place aforesaid. Iewel.

That he is alvvaies vndoubtedly possessed of Gods holy Spirit••. Confut. Fol. 285. a.

Harding.

Not alwaies M. Iewel. I saie it not. I know, and denie not, but it maie wel be proued, that some Popes haue in sundrie their Actes and Deedes, lacked the direction of the Spirite of God, as Mēne, but not in Publique Decrees touching the necessarie doctrine of Faith. In the place noted by your Cotation thus I saie.

* 1.24Gods wisedom (as the scripture faith) disposeth al thinges sweetly, and in one instant forseeth the ende, and meanes that be necessary to the ende.

If he promise any man life euerlasting withal he geueth him grace also to doo good deedes, whereby to obteine the same. Whom he hath glorified (saith S. Paule) them he hath iustified,* 1.25 and cal∣led.* 1.26 So whereas he hath by force of his praier made to the Father promised to Peter, and for the saftie of the Church, to euery Peters Successour, that his faith shal not faile, and therefore hath willed him to confirme his bre∣thren, that is, to remoue al doubtes, and errours frō them: we are assured, he wil geue him such witte, diligence,

learning, and vnderstanding, as this Firmnesse, and Infal∣libilitie of Faith, and Confirming of Brethren requireth.

See further Reader, what I saie in that place.

To this and to the rest said in that place,* 1.27 M. Iewel maketh answer in his pretensed Defence after his com∣mon manner, with these graue and learned notes. Sadly, and Sagely, and muche to the purpose. Item, Vntruthe fonde, and childish, &c. Item, O worthy graue reasons.

Neither answereth he the matter only by such margi∣nal notes, but also otherwise at ful, where he furnisheth vs out two long leaues ful of trumperies pretended to be piked out of obscure, and late writers, Alphonsus de Castro,* 1.28 Beatus Rhenanus, Legenda aurea, Fasciculus rerum scienda∣rum, Iohannes Stella, Hulderikes forged Epistle, Erasmus Annotations, the disallowed Councel of Basil, the Appen∣dix or lable of the Councel of Constance, whiche he fowly falsifieth, reporting that of Iohn. 22. whiche was said of Iohn. 23. the vsurper, also out of Vesellus, the Glose vpon Gratian, one Iohn of Paris, Heruaeus, Gerson, Hostien∣sis the Canoniste, Aeneas Syluius in that booke, whiche he him selfe reuoked, and recanted, Petrarkes Rymes, Lyra, ••aldas P••a••ina, Iouerius Hermannus Gigas, Iohannes Camo∣••ensis alleged by Cornelius Agrippa, Iohn of Sarisburie, Hermannus Rid an Heretique, Cornelius Agrippa litle bet∣ter in his booke of vanitie, and of such litle worth late petie Doctours.

When he cōmeth to answer the pointe it selfe, which standeth in the force of Christes praier made vnto the Father for the Firmnesse of S. Peters, and his successours Faith: thus he frameth his answer, ful sadly, I warrant you, and like a godly Minister. If the Pope should erre,* 1.29

(saith he) ••r be in heresie,* 1.30 he might 〈…〉〈…〉 in an Acti∣on of Couenant, and require him to performe his promise. Suche Flowtes, and Scoffes becomme the Ennemies of Christes Churche, and thereof this felowe serueth him selfe, when learning faileth. One great aduantage he hath ouer me, he wil be sure to make moe lyes, then I shall haue liste, or thinke it labour worth, to answere. God be thanked, he can not shewe any Pope, that euer lacked the spirite of God, in setting foorth any publike Decree, touching any pointe of Faith, to be holden of Christian people.

Item in the place aforesaid. Iewel.

That at the Popes only hand vve must learne to knovv the vvil of God. Confut. 324.

Harding.

I saie not, that we must learne to know the will of God at his hande onely. That were a fonde doctrine. For we may, and doo learne our faith, and what is the wil of God, at the handes of others, as of our Parentes, our Frendes, our Pastours, our Curates, our Ghostely Fa∣thers, our Preachers, and our Bishoppes. In the place by M. Iewel reprehended, vpon occasion of the Apologie, where the Defenders require vs to follow the example of S. Irenaeus, in that he (as they saie) appealed often∣times 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.

* 1.31Ye would seeme to be faine, that we folowed the ad∣uise of S. Irenaeus. We are content with al our hartes. And

with Irenaeus we appeale to that Tradition,* 1.32 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,* 1.33 best knowen to al, founded, and set vp by the twoo most glo∣rious Apostles Peter, and Paule. We appeale to the Faith of that Churche taught abrode in the worlde, and by suc¦cessions 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 de∣cision of the controuersies, that be betwixte vs, and the

Protestantes. Whereunto M. Iewel hath not yet answe∣red, ne neuer shalbe hable to answere: though in the De∣fence he haue shuffled together a great heape of allega∣tions nothing perteining to the present purpose, as his cu∣stome is to doo, and a great parte of my confutation there he hath cut of,* 1.34 and therby hath fowly mangled the same, as for his aduantage he hath done in infinite places, lea∣uing out the matters, whereunto he had not what reaso∣nably 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.* 1.35

As Christe gaue vnto S. Peter, and his Successours for the benefite of his Churche, a su∣preme auctoritie, and power: so for the same Churches sake, for whose loue he deliuered him selfe to death, by pe∣tition made to his Father he obteined for him, and his Suc∣cessours,* 1.36 the Priuiledge of this Supreme, and most excel∣lent Grace, that their Faith should neuer faile. In conside∣ration 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 cōclude, if either S. Gregorie, or any other mā 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.* 1.37 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 wilbe 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 di∣rectly: so consequently to Peters successour, to whom it was said, Feed my shepe.* 1.38 For by what reason in ech Dioces it behoueth one priest to be highest ouer other Priestes, by the same, and in like proportiō, no lesse it behoueth, that in the whole Church one Bishop be highest ouer other Bi∣shoppes. 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,* 1.39 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 Here∣tique, and that vvithout the obedience of him, there is no hope of Salua∣tion. 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 obe∣dience,* 1.40 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 in∣to that Folde, and to be fedde, and guided of that high Pa∣stor? 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.* 1.41 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 commō Tem∣ple 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:* 1.42 But that by any publique decree geuen out to be holden, and obserued of the Churche they euer main∣teined, or gaue assent, or authoritie to any heresie, or er∣rour: I denie vtterly, neither shal M. Iewel, or any of his felowes what so euer, be hable to proue the contrarie.

That any where I haue tolde them, sadly, and in good earnest, that the bishop of Rome is a king, if he meane the expresse name of a King: I tel him here eftsones, sadly, and

in good earnest, and without Saulue la vostre, that it is a starke lye.* 1.43 In the first place of my Confutation by him co∣ted, I say, The pope hath a kingly power ouer his owne subiectes euen in temporal thinges and now I tel you here for exam∣ple, he hath it as Moyses had: yet he taketh not vpon him to be a King, nor chalengeth vnto him that title. Neither doth he in his owne person, bicause he acknowlegeth him selfe to be no King, exercise the function and office of a King, but committeth such charge vnto other Laye per∣sons. If ye enuie the Pope his kingly power, and posses∣sions, whiche he holdeth by right, beware, you be not at length thought vnworthy, and remoued from the landes of a Baron, and the Earledom of S. Osmunde, whiche you holde vnduely. If that happen to come to passe, where then shal we finde your good Lordship? In the other place of the Confutation, vpon occasion geuen by wordes of the Apologie, I say, that the Pope maie rule temporally,* 1.44 and more there say I not, touching this matter.

Item there. Iewel.

That vnto him belongeth the right of bothe Svvordes, as vvel Tempo∣ral, as spiritual. Confut. fol. 247. b.

Harding.

What so euer I bring in my Confutation concerning both Swordes committed vnto the Successour of S. Pe∣ter, it is S. Bernardes, it is not myne. Wheras the Apologie maker, were it M. Iewel, or who so euer it was (by the multitude of the light scoffes, it appeareth that he was the Penneman of it, mary the stuffe I heare say was gathered by the whole Brotherhead) whereas, I say, he steppeth forth very peartly, and saith thus,* 1.45 I haue a special fansie to

common a worde or two with the Popes good Holinesse, and to say these thinges vnto his owne face, Tel vs I praie you good holy Father, &c. Which of the Fathers euer said, that bothe the Swordes were committed vnto you? To this question the answere I make in the Popes behalfe, is this.

* 1.46Let S. Bernard writing to a Pope, answer for the Pope. He is a sufficient witnesse. Where your selfe doo allege him much against the Pope, you can not by the lawe iustly refuse him, speaking for the Pope. The spiritual sworde you denie not, I trowe. Of the temporal sworde belonging also to the Pope, thus saith S. Bernarde to Eu∣genius.

He that denieth this sworde to be thine, seemeth to me not to consider sufficiently the worde of our Lorde say∣ing thus (to Peter thy predecessour) put vp thy sworde in the scaberd. The very same then is also thine, to be drawen forth perhappes at thy becke, though not with thy hande. Elles if the same belonged in no wise vnto thee, where as the Apostles said,* 1.47 beholde there be two swordes here: Our Lorde would not haue answered, it is yenough, but it is to muche. So bothe be the Churches, the spiritual sworde, and the material. But this to be exercised for the Churche, and that of the Churche. That by the hande of the Priest, this of the souldier, but verely at the becke of the Priest, and commaundement of the Emperour. Thus touching the Popes bothe swordes you are fully answered by S. Bernarde. I trust you wil not be so vncourteous, as to put him beside: nor so parcial, as to allow him, when he seemeth, to make some shewe for you, and to refuse him, when he is found plaine contrarie to your false assertions.

Vpon this place of S. Bernarde M. Iewel in the De∣fence, sitting forsooth,* 1.48 as it were vpon the Benche like a Iudge, hauing power to geue sentence, either of life, or of death, saith ful grauely, and Iudgelike, and pro∣nounceth this sentence. S. Bernarde saith, The Pope hath bothe swordes. But S. Bernardes authoritie in this case is but simple. But why I praie you Sir Iudge? Marke the cause, and profounde reason of this Iudge. He liued (saith he) eleuen hundred yeeres after Christes Ascension, in the time of King Henry the first the King of England, in the middes of the Popes route and tyrannie.

And shal we for this cause shake of S. Bernarde? Then why maie we not as wel sitte in Iudgement vpon M. Iewel, and in like sorte, but with more reason, pronounce this sentence? M. Iewel saith, the bodie of Christe is not in the Euchariste: the bodie, and bloude of Christe are not to be adored in the Sacrament: The Churche hath no externall Sacrifice, no external Priesthod: Praier made for the dead is vaine and super∣stitious: There be not seuen Sacramentes, but one∣ly two, and by the same grace is not conferred or ge∣uen, but onely signified: The Pope is Antichriste, and al that holde the olde Faith of the Churche, who are Papistes, perteine to the Kingdome of Antichriste, &c. But M. Iewels authoritie in these cases is but simple. He liued almost sixteen hundred yeeres after Christe, and is yet aliue, in the time of Quene Elizabeth, the Quene of England, in the middes of the Caluinistes route, and tyrannie. The same sentence with a smal change of wordes, maie with like reason be pronoun∣ced vppon Luther, Zuinglius, Peter Martyr, Bucer,

Caluine, Beza, Baudie Bale, Hooper, Cranmare, and the rest of that wicked route.

It were a thing worthy to be knowen, why S. Bernarde should be condemned in respecte of his age, and of the route, whiche this man telleth vs the Popes then bare, and these Apostates should be beleeued, and honoured with al mennes assent yelded to their sayinges and teachinges, their age being foure hundred yeeres later, the tyranny, crueltie, vilanie, and outrage, whiche in sundry places by them of that side is vsed, farre surmounting any what so euer seueritie of gouernement, whiche the Popes vsed in that time, their learning not equal with the learning of S. Bernarde, their witte muche inferiour to his, of eithers vertue, and good life, what shal I speake? To compare theirs with his, it were a kinde of blasphemie, so holy a Father was he, so dissolute Apostates are these.

Item there. Iewel.

That all kinges, and Emperours receiue their vvhole povver at his hande, and ought to svveare obedience, and Fealtie to the Pope. For these be his vvordes, euen in this b••rke so boldly dedicated vnto your Maiestie: It is a great eye soare, saith M. Harding, to the ministers of Anti∣christe, to see the Vicare of Christe aboue Lordes, and kinges of this worlde, and to see Princes, and Emperours promise, and sweare obedience vnto him. Confut. fol. 178. b

Harding.

That all Kinges, and Emperours receiue their whole power at the Popes hande, I neuer said it, ne wrote it, nor that they ought to sweare obedience, and Fealtie vnto him. These wordes are not to be founde, nei∣ther

in the places, whiche you haue coted, nor in the whole Confutation els where. What, and how great obedience Christian Princes owe vnto the Churche, and vnto Christes Vicare the chiefe Gouernour of the same, this is no place at large to discusse.

The wordes that you allege, I acknowledge to be myne. If that, whiche there foloweth be ioyned withal, the whole circumstance of my discourse declaring what is my meaning, considered: nothing shal seeme said beside truthe, or reason. After the wordes before rehersed, im∣mediatly thus it foloweth.

But they,* 1.49 that are the faithful subiectes of the Church of God, thinke it no absurditie, that the shepherd be set, not only aboue the Lambes, and Ewes of the Churche, but also aboue the Wethers, and Rammes them selues. It is a very great folie for them to finde faulte with the Superioritie of the Bishop, of Rome, who can neuer proue that he is not the Vicare of Christe. If he were not his Vicare, yet being a Bishop, he is aboue any tem∣poral Prince, concerning his priestly office. Lo M. Iewel, by these, and other my wordes in that place, you might haue seene, had you not bent your witte malicious∣ly to stirre her Maiestie to hatred against vs, what are the thinges, and causes, in whiche I reporte the Princes, and highest estates of the world, to stoupe vnto Christes Vicare, and to promise him obedience. As for Homage and Fealtie, suche, as Vassalles rendre vnto their temporal Princes, in regard of temporal Dominion, whereof by sownd of your speache you seeme to meane, I spake not one word. Is this the charitie of your Gospel M. Iewel, by such vntrue meanes to incense the Prince against vs?

Item there, Iewel.

VVhereas Pope Zacharias by the consent, or the conspiracie of the No∣bles of France deposed Chilpericus, the true, natural, and liege Prince of that Realme, and placed Pipinus in his roume: Lo, saith M. Harding, ye must needes Confesse, that this was a diuine power in the Pope: for otherwise he could neuer haue donne it. Thus muche he esteemeth the dishonours, and ouerthrovves of Gods anointed. Confut. Fol. 182. a.

Harding.

Nay rather Lo saith M. Harding, ye must needes con∣fesse, that M. Iewel belieth him, and bothe vntruly re∣porteth his wordes, and falsifieth that Storie. For truly to speake, it was not Pope Zacharie, that deposed Childe∣rike. Let it be weighed, what I saie touching this matter answering to the obiection, which the Apologie maketh against the Popes in general. These be my wordes.

* 1.50If the Pope Zacharias deposed Childerike (for so I finde him more commonly named) the king of Fraunce, only vpon his owne pleasure, or displeasure, as ye saie, and placed Pipine for him: can ye tel that storie, and not see, what a strength of auctoritie is in that See, which is hable with a worde to place, and displace the mightiest king in Europe?

With a worde I saie, for I am sure you can shewe vs of no armie, that he sent to execute that his wil. Is that the power of a man trowe ye, to appointe Kingdomes? Can the Deuil him selfe at his pleasure set vp, and depose Kinges? No surely. And muche lesse can any member of his doo the same. Remember ye what Christe said, when the Iewes obiected, that he did cast out Deuilles,* 1.51 in the name of the prince of De∣uilles?

Beware ye sinne not against the holy Ghoste, who confesse, that the Pope hath pulled downe, and set vp Kinges. Which thing vndoubtedly he could not doo profitably, and peaceably, but by the great power of God.

And yet did that line of Pipine,* 1.52 and Charles the great, whiche the Pope did set vp, florish aboue any other stocke, that ye can name sence the inclina∣tion of the Romaine Empire. Whiche in that transpo∣sed state of so great a Kingdome, maketh no obscure Argument of heauenly approbation, and diuine pro∣uidence.

Neither did the Pope Zacharias depose Childerike, bicause he fansied him not, as ye sclaunder, but only consented to loose his subiectes from bonde of othe made to him, at the general, and most earnest request, and sute of al the Nobilitie, and communaltie of the whole realme of Fraunce,* 1.53 finding him very vnprofi∣table, and vnmeete for the kingdome, as one who being of no witte, and therefore commonly named Stupidus, as muche to saie, a dolt, was altogeth•••• be∣sides like a Sardanapalus, geuen wholly to belly chere, and to filthy loue of women. Therefore in your owne wordes ye confesse a diuine power in the Pope, as by whom God directeth the willes of faithful princes on the earth. The more such examples ye bring, the worse ye make your cause. I would hier you to ease me of the la∣bour of prouing such a notable facte.

You, that find so great fault with Pope Zacharias for cō∣senting after a sort to the depositiō of Childerike a beast∣ly man, an vnprofitable, and vnworthy King of Fraunce, why do ye allow, cherish, and cōmend so much Christofer

Goodman, and Iohn Knoxe, with their felowes, and hel∣pers, that were together at Geneua, for writing, intising, and doing, what in their power did lye, to depose the noble, and lawful Quenes of England, and Scotland, and with the Blastes of their traiterous Trompettes, to re∣moue them from the right of their Crownes, and roial estates? Saith not Goodman, that Wiat did his duetie in taking Armes against Queene Marie, and that al such were Traitours, as deceiued him, and tooke not his parte? If al be rightly constrewed, the Quenes Maiestie of England now being (I suppose) hath no great cause,* 1.54 either to commende them for such seditious Blastes, or to like wel of you, and your companions, for geuing eare, winde, and fauour to the blowing of the same. If Goodman had ben Pope of Rome, as Knoxe, they saie ta∣keth vpon him to be Pope of Scotland, ô Lorde what Counterblastes would ye, and your good fellow Trom∣peters e•• this haue blowen vp against him? Long er this t••e whole world should haue rong of it, and the Pulpites, whiche ye vse as your Hornes, and Trom∣pettes, should haue stooncke of your breath. But it is wel, that he hath a Good name, and is no Pope.

Item there. Iewel.

VVhereas also Pope Boniface the eight, for that he could not haue the treasorie of Fraunce at his commaundement, endeuoured vvith al his both ecclesiastical, and vvorldely puissance, to remoue Philip the Frenche king from his estate, and vnder his Bulles, or letters Paten∣tes, had conueighed the same solemnely vnto Albertus the king of Romaines: M. Harding here telleth your Maiestie, that al this vvas vvel done, to the intent thereby to fray the King, and to keepe

him i•• ••vv••, and to reclaime his minde from Dissobedience Confut. fol. 1••2. b.

Harding.

Neither was this the cause of Pope Bonifacius his fal∣ling out with the Frenche king, that you assigne, nor ap∣plied he al his both Ecclesiastical, and temporal power, to depriue the King of his Crowne, nor euer said I, that al this was very wel done, as you report. With so many Vntruthes you abuse the pacience of her Highnesse. Let my wordes be weighed, as I vttered them my selfe, and then may it be iudged, whether I answere to the sclaun∣derous obiection of the Apologie reasonably, or you out face the matter with lying falsly. These be my wordes.* 1.55

Concerning that ye say of king Philip surnamed Le Bel, if we may beleeue Paulus AEmylius the best writer of the Frenche Chronicles, the cause was such betwene Pope Bonifacius, and that King, that if he did not only ex∣communicate him, but also offered gifte of his King∣dome to Albert the Emperour, as Platina your Author herein writeth: he may seeme therein to haue done not altogether so euil, as ye pretende.

For as bothe AEmy∣lius, and Platina do witnesse, the cause of their falling out was, that, whereas the Pope being first sued vnto by Cassanus* 1.56 a Christian Prince, and a great Conquerour in the East, to ioyne with him for the recouerie of the holy land, sent the Bishop of Apamea to the Frenche King for his necessarie aide in that so common a quarel of al Chri∣stendome: he being offended, either that the sute was not first made to him, either for that the said Bishop had done his Ambassade with shewe of more auctoritie, then

the King thought it became him, or vpon some other priuate grudge: did not only vtterly refuse to sende any helpe toward the voyage, but also contemptuously, be∣side common order, and cruelly, committed the Popes legate to prison, and there kept him, vntil such time, as through the Popes Interdict, the King was compelled to set him at libertie. Now of geuing awaie his kingdome, this chiefe French Historiographer maketh no mention. And if the Pope so did, why may he not seeme to haue done it rather to feare him, and to reclaime his mind from disobedience? Verely Platina writing it declareth, how before the Pope proceded to that extremitie, the French King did, what in him laye, to withdrawe the people of Fraunce from the obedience of the Churche, and See Apostolike. Al these thinges with euē iudgement weigh∣ed, that Pope seemeth not so much worthy of the blame, which by your maligne reporte ye charge him with, spe∣cially the occasion being first geuen of the Kinges vn∣lawful demeanour. But what so euer may be iudged here∣of, yea though the Pope therein be without al excuse, what is that to you? How serueth it you to any colour of excuse of your Schisme, and cutting of your selues from the rest of Christendome Christes mystical bodie?

Thus there. And whereas M. Iewel maketh so much adoo about that, whiche in deed I said not, but whiche he vntruly beareth the Reader in hand, I say, that is, that yf the Pope gaue away the kingdome of France from the Prince, he did it to thintent to fray him, whereat he ieas∣teth in the Defence, saying, A prety deuise, to fraie a king, to pulle the Crowne Emperial from his head: to this I answere. I spake it not absolutely, but asked, why, if the Pope so

did, the case being wel weighed, he might not seeme ra∣ther to haue done it to fraie him, and to reclaime his minde from disobedience, as by the euent it was shewed, that so he did.

For the Frenche King returning to obedience, and being reconciled, kepte stil the crowne, notwithstan∣ding that gifte. And when so euer any Prince at other times reuoked his euil purpose, and confourmed him selfe to right, such giftes of titles were also eftsones by the Po∣pes reuoked. In deede certaine Popes vsed that practise, as a meane only to withdrawe Princes from wicked at∣temptes, and most cōmonly the same tooke good effecte. I denie not, but some times, by such practise Princes were remoued from their estate, and other enioyed their roumes, but the same were such, as perseuered incorri∣gible.

Item there. Iewel.

Novv touching your Maiesties noble Progenitours, the kinges of this realme, vvhere as vve, as our loialtie, and allegiance bindeth vs, iustly cō∣plaine, that Pope Alexander. 3. by violence, and tyrannie forced king Hē∣rie the second to surrender his crovvne Emperial into the handes of his Le∣gate, and aftervvard for a certaine space to contente him selfe in priuate estate, to the great indignatiō and griefe of his louing Subiectes: And that likevvise Pope Innocentius the third sturred vp the Nobles, and Com∣mons of this realm against King Iohn, and gaue the inheritance, and pos∣session of his dominions vnto Ludouicus the French king (as for the mis∣using of your Maiesties most deere Father of most noble memorie, king Hē∣rie the eight, for asmuch as the smarte thereof is in fresh remembrance, I vvil say nothing) to these, and al other like tyrannical iniuries, and iuste causes of griefe, M. Harding shortely, and in light manner thinketh it sufficient to ansvver thus: vvhat though King Henrie the second vvere il entreated of Pope Alexander 3.? vvhat though king Iohn vvere il entreated of that zelous, and learned Pope Innocentius Tertius?

VVhat though King Henrie the eight vvere likevvise entreated of the Popes in our ti••es? Confut. fol. 340. a.

Harding.

* 1.57Here al thinges are laid forth with Rhetorical ampli∣fications to the most aduantage, withal, many vntrue partes be practized. The Popes are falsely belyed, The wicked deedes of the Kinges are craftily conceeled, My wordes are impudently falsified, My whole purpose and meaning is misconstrued, The ende, for which I spake thereof, drawen therevnto by special occasion ministred by the Apologie, which was chiefely to be treated of, is not so much as with one word touched, My tale is cut of in the middes, and may not be suffred to be tolde out to the end. Now bicause there is no dealing with M. Iew∣el, but the bookes, whence euery thing is alleged, being laid open, and euery place, that is handled turned vnto (for there was neuer Iuggler that begyled mennes eyes, more with legierdemaine, then he begileth mennes mindes with his false sleightes, if his wordes be simply beleeued) let my Confutation of the Apologie be vew∣ed, and there I shal be founde, touching these odious pointes of these princes Variance with the Popes of their time, to haue vttered these woordes, farre other∣wise, then he here reporteth.

* 1.58Concerning the case between these three Kinges of England, and the Bishoppes of Rome for the tyme being, I say litle. If they did wel, and the Bishoppes euil, they haue their rewarde, the other, their punishment. If other∣wise, or how so euer, ech one at Gods iudgement shal haue his deserued measure. But be it graunted, al were

true ye say, though we know the more parte to be false.* 1.59 What though king Henrie the Second were euil entrea∣ted of Pope Alexander about the murthering of S. Thomas the Archebishop of Canturburie, and King Iohn likewise of that zelous and learned Pope Innocentius the thirde, about the stirre he made against the Church for cause of Steuen Lankton Archebishop of Cantur∣burie,* 1.60 King Henrie the eigth likewise of the Popes in our time, about matters yet fresh bleeding? Is this a good cause why ye (who haue nothing to doo with Princes matters now ended and buried) should forsake the Churche, change your Faith, change the whole or∣der of Religion, and condemne al before your time for a thousand yeres?

Bicause the Bishoppes of Rome haue done euil, wil ye geue ouer the Faith of the Churche of Rome? Bi∣cause the Popes did wronge to Princes, wil ye doo wrong to your selues? Bicause the Popes were at Va∣riance with these three Kinges, wil ye be at Variance with God? Bicause they excommunicated them, wil ye excommunicate your selues? I haue heard of a foole, that being striken of one standing a looffe of, would eftsones strike an other, that stood next him. But I ne∣uer heard of any so foolish, that seeing an other striken, would therefore kill him selfe. Verely your Aposta∣sie, and departing from the Catholique Churche, is to weightie a matter, to be defended with so light a reason.

Thou maist see good Reader, that here I take not vpon me in Defence of those Popes to answere vnto these matters, nor shortely, as M. Iewel saith, nor at

length, nor in light manner, nor in sad manner: which matters he calleth Tyrannical iniuries, and iuste causes of griefe. The more cleerely to shewe, how litle good matter our new Vsurping Clergie haue to bring for the excuse, and Defence of the Alteration they haue made in Religion, and of their Schisme, and de∣parting from the Catholike Churche, bicause in their Apologie they alleged these Practises of the Popes: on∣ly I demaunde (their tale for their better aduantage being graunted to be true, whiche yet I saied expresse∣ly was knowen to be false for the more parte) what reliefe their cause could haue thereby, and how the euil doinges of the Bishoppes of Rome (if it were graun∣ted they did euil therein) could be drawen to Defence of their owne worse doing. To whiche demaunde M. Iewel by his silence in his pretensed Defence ma∣keth al the worlde witnesse,* 1.61 how vnhable he is to answere. Howbeit in that place he vseth his common sleight, by cutting awaie the chiefe parte of my tale, wherein lyeth the weighte, and so dischargeth him selfe of the paines of answering. Any booke may so sone be answered.

Touching these Popes, and these Kinges, when M. Iewel, or any of his felow Ministers, shal truely, and with sufficient reason proue vnto vs, that Henrie the Second did wel, when he gaue occasion that the bles∣sed Martyr S. Thomas Archebishop of Canturburie was murdered, that al King Iohns attemptes against the Churche for cause of Steuen Lankton Archebishop and primate of the same prouince were iuste and right: and that King Henrie the eight did wel, and according

either to the holy Scriptures, or doctrine of the auncient, and learned Fathers, when he tooke vpon him to be Su∣preme Head in earth of the Churche of England, im∣mediatly vnder Christe, whiche no temporal prince euer tooke vpon him before: and likewise when for maintenance of the same title he hanged, headded, and quartered so many holy and learned men of al degrees, now blessed Sainctes, and crowned Martyrs in heauen: when I say, either he, or they, or any of them shal proue this much vnto vs, in such sorte, as I said before: then wil we say with them, ô worthy Kinges, ô naughty Popes, yea then wil we saie too, ô the crowe is white. Ne∣uerthelesse I doo not here iustifie al the deedes of the Popes. But what so euer they did, that is no sufficient cause, why these menne should forsake their Faith, and departe from the felowship of the Churche.

Item there. Iewel.

But concerning the Maiestie, and right of Kinges, and Empe∣rours, M. Harding telleth vs, they haue their first authoritie by the positiue Lavve of Nations, and can haue no more povver, then the people hath, of vvhom they take their temporal iurisdiction. Confutat. Fol. 318. b.

Harding.

If I haue herein spoken euil, geue witnesse against me of euil. Ye would faine finde a faulte, I perceiue, if ye wiste wherein. You seeme not wel to vnderstand, what you saie, nor whereof you affirme. But you allege the Scriptures, Per me Reges regnant,* 1.62 By me Kinges doo reigne, And, there is no power but from God: ve∣ry learnedly forsooth. As though the auctoritie,* 1.63 that

Princes haue by the positiue lawe of Nations, and the power, whiche they haue of the people, were not of God, as who vseth that meane to conueie that power vnto them.

Item there. Iewel.

M. Harding euen in the selfe same booke, vnder certaine general threates, chargeth your Maiestie vvith disordered presumption, by the ex∣ample of Ozias the vvicked King, vpon vvhom, as he vntruly saith, God sent his vengeance for the like. Confut. fol. 298. a.

Harding.

You would faine the Queenes Maiestie should conceiue hatred against me, I perceiue M. Iewel, and thereto you applie al your skil, and cunning. But Sir, who deserueth more thankes at God, and the Princes for the time being, he, that telleth them the Truthe, and in time geueth warning to beware of Goddes Ven∣geance, before it be to late: or he, that for his owne wordly interest, holdeth his peace, and leadeth them into a wrong way, from the whiche if they returne not backe, they are sure at length to feele, either the temporal smarte of Goddes Vengeance in this life, or the euerlasting smarte in the life to come? Ye flatter, ye flat∣ter your Princes M. Iewel, ye deceiue them, ye blinde them, ye worke al meanes possible, that the Truthe be not brought to their vnderstanding, least, were it know∣en, and of them perceiued, ye should be turned out of your welthy roumes, and driuen againe to Geneua (I had almost said, Gehenna) from whence ye came. Certainely ye shutte vp the kingdome of Heauen from Princes, and others, so many as be so farre accursed of God, as to be∣leeue your wicked generation, that ye neither entre in

thither your selues, nor suffer others to entre.

The place where the wordes be, with whiche you would incense the Queenes wrath against me, hath no general threats, as you saie, but conteine such true matter, as I am not a shamed of: confute it, if you can: verely in your Defence ye haue not done it.

Ye confounde (saie I) the offices of the spiritual Go∣uernours, and temporal Magistrates. What Kinges,* 1.64 and Princes maie doo, what they be commaunded to doo, and ought of duetie to doo, in Goddes name let them doo, and wel maie they so doo. Who is he that gainesaith? If by the pretensed example of Dauid, and Salomon, ye ani¦mate them to intermedle with Bishoply offices, then be∣ware they (saie we) that Goddes Vengeance light not vpon them for such wicked presumption, whiche lighted vpon king Ozias for the like offence.* 1.65

I marueil you denie, that the Vengeance of God ligh∣ted vpon king Ozias, for the like Presumption to that, whereunto by your monstrous lawe, and Doctrine ye animate your Princes. Whiche parte denie you? That Goddes Vengeance lighted vpon him? Or that the Pre∣sumption is like? For proufe of the Vengeance, ye haue the plaine Scripture. 2. Paralip. 26. whiche saith, that,* 1.66 as he would haue burned incense to our Lorde at the Aulter of the sweete perfume, whiche belonged to the office of the Priestes only to doo, a Lepre rose in his forehead, whereupon the Priestes draue him out of the Temple, and he himselfe also made hast, that he were gonne out,* 1.67 saith the texte, eo quòd sensisset illicò plagam Domini, for that streight waie he felte the plague of our Lorde.

Touching the Presumption, it is like. For in bothe it is

an vndue geuing of aduenture to doo that thing, which belongeth to Bishoply,* 1.68 and priestly office. And what is that which Bishoppes, and Priestes maie doo, whiche ye haue not by your Acte of Parlament geuen the Quene auctoritie to do? What power, or auctoritie is excepted, where al thinges, and causes be expressed, where I saie, by solemne othe taken before God and his holy Angelles, ye binde men to acknowledge her for the chiefe and su∣preme Head (for by your new worde, Gouernoure, ye take not awaie I trowe the meaning of your former worde Head) in al thinges and causes, as wel spiritual, as tempo∣ral? Ye know, ye know M. Iewel, this is a very large Commission for a woman to exercise in Christes Churche. Tel vs not of your newe deuised Iniunction, as for a poore shifte ye are wont to doo: so thinne a cloke wil not fence you againste so greate a storme of weather.

Although the Queene that now is, haue no great de∣lite in the exercise of al manner suche auctoritie, as ye haue put her in, yet what if after her time, there come in her place an other Prince, King, or Queene, of an other manner courage, and fansie, whom it shal like wel some∣times for his pleasure, strange deuotion, ambitiō, or pride, to doo the office, which by lawe of your Parlament is committed vnto him,* 1.69 as it is written of king Ozias, that, when he became mightie, and of great power, his harte was lifted vp, and he would needes doo that, whiche belon∣ged onely to the Priestes office? If it shal like suche a Prince, be he your Soueraine Lorde, or Soueraine Ladie, to go into your Pulpites, and there after your manner to raue, and raile at the Pope, at the Papistes, and to tel the

people a peece of your lusty Geneuian Gospel, whereby they maie be stirred to allewdnesse, and carnal libertie: If I saie, the Prince, that shal succeede the Queene that now is, shal take vpon him so to doo: what wil ye saie in this case M. Iewel, and your good Brethren? Wil ye come vnto him, and tel him, Sir, if it like your Maiestie, you maie not so doo? Wil ye saie, that it belongeth to you, and to such Ministers of the word, as you are, and to none elles? Wil ye resiste him in that attempte, and driue him out of the Churche, if by that time ye shal haue any Church standing at al, as the Priestes of Iewrie resisted, and draue out of the Temple King Ozias? If your hartes shal serue you so to doo, and he replie against you, saying, that by graunt of your owne Parlament (which is a most assured warrant) ye haue geuen him the supreme power, auctoritie, and gouernement in al thinges and causes, as wel spiritual, as temporal, and that therefore he wil vse, and practise suche power, as he maie by your owne graunte: what haue ye then to saie? Wil ye then face him out with your pretie litle worthe Iniunctions deuised by two or three Ministers? Wil that serue the turne trow ye? It wil not, it wil not, ye maie be assured. Now let vs heare with what other matter M. Iewel chargeth me.

Item there. Iewel.

Thus be saith vnto your Maiestie, and vvith al his skil and cunning,* 1.70 laboureth to persuade your Maiesties Subiectes, if any one, or other happely of simplicite vvil beleeue him, that the godly Lavves, vvhiche your Maiestie hath geuen vs to liue vnder, are ¹ no Lavves: that your Parlamentes are ² no Parlamentes, that your Clergie, is ³ no Clergie, our Sacramentes, no ⁴ Sacramentes: our Faith, no ⁵ Faith: The Church of England, vvhereof your Maiestie is the most principal, and Chiefe, he

calleth a ⁶ malignant Churche a nevve Church erected by the d••••il, a Babylonical Tovver a Heard of Antichriste, a Temple of Lucifer, a Sy∣nagoge, and a Schole of Satan, ful of Robberie, Sacrilege, Schisme, and Heresie.

Harding.

[ 1] First, that I say thus vnto the Quenes Maiestie, it is a grosse, and a palpable lye, and a lye in sight. For al know, that reade my Confutation, that in my booke I directed not my wordes vnto the Quene, but vnto M. Iewel, and vnto his companions, that conferred with him towardes the making of the Apologie.

[ 2] That I saie in my Confutation, The Lawes made in the Quenes time, be no Lawes, it is an other lye.

[ 3] That I saie, The Parlamentes, be no Parlamentes, it is likewise an other lye.

[ 4] That I saie, The Quenes Clergie, is no Clergie, al∣though I said it not, (and so is it the fourth lye) yet here I maie saie, it is a very womanly Clergie, if it be a Clergie at al.

[ 5] That I saie, Their two Sacramentes, are no Sacra∣mentes,* 1.71 it is the fifth lye. Sacramentes they maie be, though Schismatical, Heretical, corrupte, and polluted Sacramentes. The manner of the ministration of them, I vtterly condemne.

[ 6] That I saie, Their Faith, is no Faith, it is the sixthe lye. I confesse it to be a Faith touching the pointes, wherein they agree with the catholique Churche. In the other pointes, I saie, it is no Faith, but errour and heresie. Albeit, Arius the heretique had a Faith, Eunomius had a Faith, Nestorius, Euctyhes, Sabellius, Photinus, Apollina∣ris, briefly al Heretiques had their Faithes, but al were

false Faithes, as much to say, no Faithes, but (as the Latines cal it) Perfidia. M. Iewel, for some shewe of vpright dea∣ling, hath filled his margent in this place with cotations as thicke as they maie stand one by an other, directing the reader to my bookes. If it shal please the reader diligently to peruse the places, bothe in my Confutation, and in my Reioinder, he shal trie him to be, as he is euery where, a false, and a shamelesse lyer.

As for the Quenes Lawes,* 1.72 and Parlamentes for change of Religion, and Faith, what haue I to doo with them, whether they be lawes, and Parlamentes, or no? Be they, as they be. It is not my profession to discusse that matter. If there be any that doubte thereof, let the learned men of lawe be demaunded their opinion. If they wil not, or if they be loth to speake what they thinke, let the questiō be differred, vntil the time come, that M. Iewel, and I shal be placed, where we shal no more contende about the au∣thoritie of mannes lawes,* 1.73 but shal ech of vs receiue accor∣ding to that we haue done in our bodies, that is to saie, ac∣cordingly as we haue in our doctrine, and life either kept, or broken Goddes lawes. The age to come perhappes, shalbe hable to saie more therein, then this present time. It is an olde said sawe, Filia temporis Veritas: Truth is the daughter of time. Let vs not trouble our selues about this odious question M. Iewel I praie you, but referre it ouer to the time to come. Yet bicause in your pretensed De∣fence ye beare menne in hande, that I seeme to saie,* 1.74 that the Parlament holden in the firste yere of the Quenes Maiesties reigne, was no Parlament, for that the Bishops refused to agree vnto the statute made for change of Religion: I wil here truely laie forth my wordes, in

whiche you auouche, I seeme so to saie, that it maie ap∣peare to al menne, what a quareller you are. These be my wordes.

* 1.75Where haue ye treated of your matters?

That matter hath benne treated (saie ye) in open Parlament, with long consultation, and before a notable Synode, and Conuo∣cation. First in what Parlament? Meane ye the first of our Soueraine Lady Quene Elizabeth? or any of those of king Edward the sixth his daies? &c. If ye meane, (as by reason you must) the Parlamentes of these later daies, the first of al did make most for you, and yet how open was it for you? Had ye any place at al in it? Were ye admitted within the doores? Or had ye any thing to doo in that assemblie? Consider then with what Consultation your purposes were concluded. Did they tarie manie monethes about it? Had they Bi∣shoppes? Had they Diuines, and the most learned, to rea∣son too and fro with al libertie? Was the authoritie of the Vniuersal Churche of Christe, and the doctrine of the Auncient Fathers considered? Ye saie in Latine, Plenis Co∣mitijs, that is, in the ful and whole assemblie, as though none at al had there resisted, but euery man had yelded to your matters. What saie ye then of the Spiritual Lordes a great parte of the Parlament, and without al doubte the parte, whiche must be chiefly, and onely regarded, when the Question is of Religion? How many of them gaue their voice to your Gospel? Yea whiche of them al did not resiste it? &c. As of the Spiritual Lordes ye had none at al, so of the Temporal ye had not al: and so had ye also in the lower house very many, and wel lear∣ned, that spake against you.* 1.76 And mo would, had con∣science

benne as free, as auctoritie was dredful. And yet, cal ye this, a ful Parlament, and a Parlament, whiche had al his partes wholy fauouring you? *

Vpon these wordes M. Iewel maketh muche a doo in the Defence, as if I had denied that Parlament, to be a Parlament, for lacke of the Bishoppes consent. But whe∣ther I said so or no, let these mine owne wordes before rehersed, be the trial.

Touching the matter it selfe, he saith (how truely, I doubt) that in the Parlamentes of England for any Statute to be lawfully enacted, the consent of Archebishoppes, and Bishoppes hath not ben thought necessarie,* 1.77 and that mat∣ters haue passed only by the more parte of voices, yea although (these be his very wordes) al Archebishoppes,* 1.78 and Bishops were neuer so earnestly bent against it. And yet he saith further (whereat I marueil) that Statutes so passing onely by the voices of the Lordes Temporal, though the Lordes Spi∣ritual dissente neuer so muche, haue neuerthelesse alwaies ben confirmed, enacted, and published vnder the names of the Lordes Spiritual, and Temporal. If it be so, then I perceiue, it faieth with the lordes Spiritual, as it faieth with me. For as M. Iewel hath published, and said many thinges vnder my name, that I neuer said, nor meant, to thintent to discredite me, if any happily be so simple that wil be∣leeue him: So by this tale, lawes be published vnder the name of Archebishoppes, and Bishoppes, who are the Lordes Spiritual, vnto whiche they neuer gaue their assent, but contrary wise, earnestly dissented.

What this is to be called in the Statutes of the Realme, I knowe not, but in the writinges of priuate menne, suche as Maister Iewels, and myne are, this practise of

fathering wordes and sayinges vpon a man, whiche he neuer said, nor wrote, is accompted vnlawful, and false, and commonly is named forgerie, falsifying, and belying, the chiefe flowers, wherewith M. Iewel alwaies decketh his garland.

He referreth me for further proufe of this matter to the Recordes of a Parlament, holden by king Edward the first at S. Edmundes Burie, the Archebishoppes, and Bishopes being (as he saith) quite shutte forthe,* 1.79 where (he telleth me) it is written thus. Habito Rex cum suis Baronibus Parlamen∣to, & Clero excluso, statutum est &c. The king keeping the Parlament with his Barons, the Clergie (that is to saie, the Archebishoppes, and Bishoppes) being shutte forth, it was enacted &c. Perhappes the inferiour Clergie was exclu∣ded, who as I haue heard Lawiers saie, in olde time came to the Parlamentes, and had their place in the lower house. But that the Archebishoppes, and Bishoppes were excluded, thereof I doubte.

Item (saith he) in the time of king Henrie the thirde a sta∣tute touching the legitimation of Bastardes,* 1.80 paste wholy with the Lordes Temporal, whether the Lordes spiritual would, or no: yea, and that contrary to the expresse Decrees, and Ca∣nons of the Churche of Rome. Al these thinges, saith he, the wise and learned could sone haue tolde me. And faine would I know of the wise and learned in deede, whether al these thinges be true, or other wise. Verely for my parte I haue great cause to doubte. If an other man had said them, I should rather haue beleeued them: As for M. Iewel, I haue so generally founde him false in reporting al mennes sayinges, whiche I examine by their bookes, that I see good cause to misturst him euery

where, when so euer I lacke the bookes, from whence he bringeth his allegations. And although al that here he reporteth touching this matter, were truely reported, yet thereby it is not proued, that al was lawfully, and wel done. But hereof, as I said before, I refuse to entre dispute.

But now whereas M. Iewel committeth Religion, and al matters touching Faith, vnto the Lordes Temporal, and Commons assembled in Parlamente, and wil that al orders and Statutes by them made and enacted concer∣ning the same, stand for good and lawful, though the Bi∣shoppes dissent neuer so muche: By this he maketh the Faith, not a Standerd to measure our opinions, and iudge∣mentes by, as it ought to be, but he maketh the willes and fansies of the Lordes, the Standerd, whereby to measure our Faith.* 1.81 And so the Faith shalbe changeable according to the change of times. For whereas al menne know, in how fewe thinges the Lordes dissent from the wil and pleasure of the Prince: who seeth not, how thus it maie come to passe, that our Religion, and Faith shal change at the pleasure of euery Prince for the time being, and that so at length we shal haue no stable Religion, nor Faith at al? If M. Iewel wil saie, it behoueth al menne to know Gods worde, and not to suffer them selues to yelde vnto any thinge, that is not allowed thereby: what remedie can be prouided against al errour, when Princes, and Lordes shal finde suche Doctours, and Preachers, as M. Iewel is, who shal easily persuade the people, that to be the meaning of Goddes worde, by which the Princes, and Lordes maie acheeue their desires? But hereof I shal per∣happes haue occasion to speake more hereafter.

Now whereas he complaineth so greuously of me, for that I cal their Church, I meane them that made the Apo∣logie, and their fauourers, a malignant Churche, a new Churche erected by the Deuil, a Babilonical Tower, a heard of Antichriste, a Temple of Lucifer, a Synagoge, a Schoole of Sa∣tan, ful of Robberie, Sacrilege, Schisme, and Heresie: If he, his felowes, and their folowers wil repent them hartily, and vnfeinedly of their errours, and heresies, and returne home againe vnto the Catholique Churche: if they wil ceasse to diuide, and scatter abroad with the deuil the au∣thor of diuision, and gather together with Christe, and repaire vnitie: if they wil leaue the manifolde, and ab∣surde confusion of opinions and doctrines, whiche their sundrie sectes doo professe, and mainteine stubbornly: if they wil leaue to prepare a waie for Antichriste, by their euil doctrine leading the worlde to al libertie of the flesh: if they wil cal to God for grace, and dispose them selues to humilitie: if they wil at length heare the Catholique Churche, if they wil acknowledge their wicked doctrine against the daily Sacrifice, to procede out of Satans Schoole, as it is confessed by Luther him selfe: if they wil not mainteine their Robberies, and Spoiles of Chur∣ches, as iuste deedes: if they wil forsake their Incestuous, and Sacrilegious Marriages: Briefly if they wil amende wherein they haue offended: I wil gladly reuoke those wordes, and how so euer in respecte of time past, they haue deserued so to be spoken of, I wil speake of them no other wise, then of the Children of the Churche, then of our dere brethren, then of Goddes frendes.

Thus I haue answered the chiefe partes of M. Iewels epistle to the Quenes Maiestie, and by repeating myne

owne wordes (which I was forced to doo) I haue shewed euidently to the Readers eye, how shamelesly he belyeth me, and my Treaties. Whereof the Reader maie take a view, and so iudge, what credite he deserueth in the rest of his Defence. As for the rest of his epistle, consi∣sting wholy of flatterie, I thinke not worth the answe∣ring.

Neither hath he vsed any more truthe in his Preface to the Christian Reader, and in his Epistle to me set at the ende of his Defence: where he filleth his magent with great numbers of Quotations, pretending thereby the ab∣surde, and vntrue pointes in the Texte reproued to be founde in the Treaties, whiche so busily he quoteth. Now if I should in likewise answer to euery suche parte in the said Preface, and Epistle conteined, by these fewe it maie appeare, to what hugenesse my booke would growe, and of the whole what vnprofitable matter would rise, sooth∣ly none other, but a cōtinual and lothsome declaration of his vntrue dealing in one sorte or other. But for so much as the same is by this briefe Answer to his Epistle dedica∣torie alreadie sufficiently discouered: that other labour maie seeme needelesse. As we finde him in this, so we finde him in the rest, though otherwise not very con∣stant, yet in the rate of his writing one manner a man, that is to saie, one, that euery where maketh his onely aduantage of lyes, falsifyinges, and corru∣ptions.

Notes

• * 1.1

  The Ba∣ptisme of infantes no where reproued.
• * 1.2

  In the de∣fence. pag. 191. Cōfutatiō fol. 84. a.
• * 1.3

  Baptisme of Chri∣stian In∣fantes.
• * 1.4

  Ievvel in the Defen¦ce. Pag. 250.
• * 1.5

  Caluin. in ••. Cor. 11.
• * 1.6

  Defence 150.
• * 1.7

  The God∣hed of the holy Ghoste. Pag. 90. Confutat. 41. b. The pro∣ceeding of the holy Ghoste.
• * 1.8

  Some thinges are to be belieued, for which vve haue no ex∣presse Scripture.
• * 1.9

  Defence. pag. ••0.
• * 1.10

  Cōfutatiō fol. 41. b.
• * 1.11

  Other Conucels to be al∣lovved of neces∣sitie be∣sides the 4. First.
• * 1.12

  This much be∣tvvene the tvvo starres M. Ievv. nipt avvaie from the rest.
• * 1.13

  Confut. 39. b.
• * 1.14

  Strange manner of vtte∣ring the faith.
• * 1.15

  Iacob. 2.
• * 1.16

  Rom. 3. In Iohan. Tract. 29. To beleue in God what is it.
• * 1.17

  De verbis Domini Serm. 61, it.
• * 1.18

  Confut. Fol. 334. b
• * 1.19

  Luca. 22.
• * 1.20

  Hovv ād, vvherin the Pope erreth not, ••e neuer erred.
• * 1.21

  Defence. pag. ••••5. Alphōsus de haeresiae bu•• li. 1. cap. 4.
• * 1.22

  I saie it not: read my wor∣des again.
• * 1.23

  VVho be they, whō Alphōsus in this case cal∣leth Flat∣terers.
• * 1.24

  Confut. 285. a. Sapient. 8.
• * 1.25

  Rom. 8.
• * 1.26

  Matth. 16 Luc. 22.
• * 1.27

  M. Iewels chiefe mā¦ner of an∣swering. Defence. pag. 612.
• * 1.28

  M. Iewels doctours, and the same for the more parte vt¦terly be∣lied.
• * 1.29

  Defence. pag. 614.
• * 1.30

  M. Ievv. feareth not to vse his floutes speaking of Christ him selfe.
• * 1.31

  Confut. ••••4. a.
• * 1.32

  Irenaeus lib 3. ca. 8.
• * 1.33

  Idem lib. 3. cap. 3.
• * 1.34

  M. Iewel, cutteth, and man∣gleth the Confuta∣tion in in∣finite pla∣ces, lea∣uing out wordes of greatest vveight.
• * 1.35

  Confut. 204. b.
• * 1.36

  Ioan. 14. Luc. 22.
• * 1.37

  Hieron. Contra Lu¦ciferian.
• * 1.38

  Iohan. 21.
• * 1.39

  Defence. pag. 452.
• * 1.40

  Iohan. 21.
• * 1.41

  Confut. fol. 306. b.
• * 1.42

  That the Pope er∣reth, how is it de∣nied.
• * 1.43

  Confut. fol. 280. a. The pope hath king¦ly power, yet is he no king.
• * 1.44

  Confut. fol. 305. b.
• * 1.45

  Confut. fo. 247. a.
• * 1.46

  Confut. fo. 247. b. L. Si quis. C. d. test. Of the Popes tē∣poral Svvorde, De Consi¦derat. li. 4 Math. 26.
• * 1.47

  Lucae. 22. The Churche hath both svvordes by S. Ber∣nard.
• * 1.48

  M. Iewels graue sen∣tence pro∣nounced against S. Bernarde. Defence. pag. 528. Ibidem,
• * 1.49

  Confut, 178. b. It is no absurditie the shep∣herd to be in au∣ctoritie ouer the vvhole flocke. Distinct. 96. C. du•• sunt.
• * 1.50

  Confut. Fol. 181. b. King Chil¦derike of Fraunce deposed, and Pi∣pine ad∣uaunced to the croune.
• * 1.51

  Math. 12.
• * 1.52

  The pro∣speritie of the line of Pi¦pine and Charles surmoun∣ted al other. VVhat did Pope zacharias in the de∣posing of king Chil¦derike.
• * 1.53

  VVhat manner a mā Chil∣derike vvas.
• * 1.54

  Goodmās bookes named the first, and secōd blaste against the mon∣strous re∣gimēt of vvomen. Item an other, hovv to obey or disobey. VVith other the like fier∣brādes of knoxe, ād Gilbie. Goodmā in the Treatie, hovv to obeie, or disobeie, pag. 204.
• * 1.55

  Confut. fol. 182. a. The cau∣ses of the strife be∣tvvene Philippus Pulcher, and Pope Bonifa∣cius.
• * 1.56

  Cassanus.
• * 1.57

  Many, and sun∣dry false partes practized by M. Ievvel at once.
• * 1.58

  Confut. fol. 339. b.
• * 1.59

  Henrie the secōd. S. Tho∣mas Arch bishop of Cantur∣bury. King Iohn.
• * 1.60

  Henrie the .8. This is no iust cause to forsake the Chur∣che.
• * 1.61

  Defence Pag. 733.
• * 1.62

  Prouer. 8.
• * 1.63

  Rom. 13.
• * 1.64

  Confut. fol. 298. a.
• * 1.65

  2. Par. 26.
• * 1.66

  Ozias pouni∣shed for presum∣ption.
• * 1.67

  2. Par. 26
• * 1.68

  Priestly auctoritie ād power geuen vnto the Quene by the Par∣lament.
• * 1.69

  2 Par. 26.
• * 1.70

  Confut. fol 277. Confut. fol. 328. a Confut. fol. 172. b Reioind. 314. Conf. 87. a Cōf. 269. b Rei. 42. a. Conf. 43. a Cōf. 269. a 323. b. 334. a. 338. a. 348. b. A bundel of Vntru∣thes.
• * 1.71

  The Faith of Here∣tikes, not Faith, but perfidie.
• * 1.72

  The Que∣nes La∣vves, and Parla∣mentes.
• * 1.73

  2. Cor. 5.
• * 1.74

  Defence. pag. 595.
• * 1.75

  Confut. fol. 276 a.
• * 1.76

  These vvordes folowing M. Ievvel nipte a∣vvaie in the De∣fence.
• * 1.77

  Defence pag. 595.
• * 1.78

  Defence. Ibidem.
• * 1.79

  Anno Do∣mini. 1296
• * 1.80

  An. 1273. In proui∣sione de Martona. cap. 9.
• * 1.81

  Faith made chā¦geable ac∣cording to the change of times.