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.

Iewel. Pag. 94.

To the matter, ye saie, that, touching the influence of grace, Christe onely is the head of the Churche: but touching direction and gouernemēt, the Pope only as the head. Al this is but your ovvne tale, M. Harding: ye speake it onely of your selfe: other authoritie of Scripture, or Doctour you bringe vs none.

Harding. Dogge eloquence, proued no vnwoonted terme, and how the Pope is Head of the Churche.

To the mater, ye saie. And truly wel said of you.* 1.1 For hitherto you haue not directed your talke to the mater, but to the person of your Aduersarie: with whom you shew your selfe greuously offended, for calling the Cur∣rish, and snarling vtterance of Luther, Dogge eloquence. And whereas you would faine draw the same to the pre∣iudice of my modestie, I trust, you, that are so great a Rhetorician, and so wel seene in poetes Fables, wil iudge so muche the better of me, for so muche as Quintilian that modeste, and graue Oratour, and Ouide also no

Poete Satyrical, thought suche phrase of speache not vn∣meete for the countenance of modestie, and humanitie, that they bare in the worlde. For if you remember, Ca∣nina Eloquentia,* 1.2 is Quintilians worde, calle it dogge elo∣quence, dogged eloquēce, or dogges eloquence, or how soeuer otherwise it please you to terme it. And Ouid saith, Latr•••• 〈◊〉〈◊〉 in toro verba canina foro. If for the vse of this auncient terme I seeme to passe the boundes of modestie, specially attributing it vnto Luther, whose heretical, and Deuilish vtterance is cōmonly in deede farre worse, then the bar∣king of any Dogge, or the hissing of any Serpent: what wil you saie of the Scolding of your hote brother M. Calfhil?

But now that after muche idle, and impertinent talke, you are come to the mater, what saie you, that is worth the hearing?* 1.3 Thus you saie. Ye saie, that touching the in∣fluence of Grace, Christe onely is the Head of the Churche: (I graunt, I say so in deede. Go ye forth, and make no lye) but touching direction, and gouernement, the Pope only is the Head. Yea sir? Where saie I so? You should haue caused your printer to haue falsified that sentēce of mine, that at your owne pleasure, the simplest of your owne poore Fauourers, who take al for the Gospel that you saie, or write, might not in your owne booke espie your shame∣lesse lying. For euen there, notwithstanding your cōmon falsifyinges other wheres, and also there, they maie finde my saying otherwise reported.

It is an euident argument, that myne owne wordes were to true for you to confute, sith that you thought it necessarie, least you should seme ouercome, to alter and change them for other wordes of your own, which being

false, to the vnlearned reader I might seeme to speake fondly, and besides al truth. For how is it likely I should saie, that touching Direction, and gouernement, the Pope only is the Head? Your fetche was, to bring your vnlear∣ned fauourers, by whom you are magnified, to beleeue, that from the Direction, and gouernement of the Church I excluded Christe, and the holy Ghoste, the spirite of truth. Which God forbid I should doo.

Now the true wordes of my Confutation in this place are these,* 1.4 whiche the Reader maie see also in the booke of your Defence, although very much mangled, and falsified of set purpose, to thintent the force of truth by me opened should not be seene, as by view of my booke it maie clearely appeare. Where thus I saie.

For Head, and Spouse alone he is (of his kingdom) in one respecte, not alone in an other respect.* 1.5 For a cleare declaration whereof it is to be vnderstanded, that, be∣ing of a Head maie be considered after two waies,* 1.6 ei∣ther according to the inward influence, so as the ver∣tue and power of mouing, and of sense, is deriued from the head vnto the other members: or according to out∣ward gouernment, right so as a man is directed in his out∣ward actes according to the sight, and other senses,* 1.7 which haue their roote in the head. Now the inwarde influence of grace is not of any other, but of Christe only. Bicause Christes manhood onely hath power to iustifie, for that the same only is ioyned personally to the Godhead. * Ac∣cording to this inward influence of Grace, Christ proper∣ly and only is Head of his mystical body the Church. But as touching the outward gouernment, the being of a Head is common to Christe with others. For in this re∣specte

certaine others maie be called Headdes of the Church, as in Amos the prophete the great states be cal∣led the Heades of the people. So the Scripture speaketh of King Saul, When thou were a litle one in thine owne eyes, thou wast made Head emong the tribes of Israel. So Dauid saith of him selfe, he hath made me Head of Na∣tions.

* 1.8 * 1.9In this sense the name of Head is attributed to princes and gouernours. And yet not altogether so as to Christ. First forasmuche as Christe is Head of al those that per∣teine to the Churche, according to euery place, euery time, and euery state. But menne are called Heades in regard of certaine special places, as Bishoppes be cal∣led heades of their Churches. Or in respect of a de∣terminat time, as the Pope is Head of the whole Church during the time of that calling. And according to a determinate state, euen so as menne be in the state of this mortal life, for further stretcheth not this humanie Headship.

Againe the name of Head is attributed to Christe an other waie, bicause Christe is Head of the Churche by his owne power and authoritie. * Menne be called Headdes, in asmuch as they be in steed of Christe, and vnder Christe, after whiche meaning S. Paule saith to the Corinthians,* 1.10 For if I forgaue any thing, to whom I forgaue it, for your sakes forgaue I it, in persona Christi, in the person of Christe: and in an other place, we are Ambassadours in the steede of Christe,* 1.11 euen as though God did exhorte you through vs. To conclude in fewe, ac∣cording to inward influence of grace into euery faith∣ful member, Christe onely is Head of the Churche, ac∣cording

to outward gouerning, the Pope vnder Christe, and in steede of Christe, is Head of the same.

These be my wordes there M. Iewel. To whiche bi∣cause you had nothing to saie, you answer by your ac∣customed arte of mangling, hewing awaie what liked you not, by falsifying them, and by putting in your owne selfe wordes in place of myne that teache the truthe.

And at length you fal to skoffing at my Logique, ma∣king fonde and peeuish Argumentes of your owne for∣ging, bearing the simple reader in hande they are mine, whiche God knoweth, I neuer made, nor no wise man elles. For they are suche, as of al that peruse your wri∣tinges, you maie be knowen by them, as a Begger is by his patched cloke, or rather as a Vise is knowen by his Babul.

The greatest thing you saie, is, that al is myne owne tale, that I tel, and that I bring in no Scri∣pture, nor Doctour. To this I answere. Were it true that you saie, as my Booke it selfe prooueth it false, yet in this case my Yea hytherto is as good as your Nay, and better too, bicause it standeth with the vni∣forme Doctrine of the Churche. Be it, I allege no Authoritie of Scripture, or Doctour, to prooue the Pope Head, bicause I am not yet comme to the place, where I minde to prooue it. Yet my case standeth as good as youres, that bring neither Scripture, nor Do∣ctour to the contrarie.

If it had pleased you, ye might haue founde bothe Doctours, and Scriptures, more,* 1.12 then you would gladly heare of, in M. D. Sanders booke entitled the Rocke of the Church, written for that behalfe, and in M. Sapletons

Returne written against your so many grosse Vntruthes and errours.* 1.13

You crake muche of your great skil in Logique, in comparison of other mennes ignorance: searche out I praie you, emong your rules of Logique, whether Distin∣ctio multiplicis in quaestione positi, the Distinction of a worde, that hath diuers significations, placed in a con∣trouersie, ought not to goe before the disputation of the controuersie. If it ought, then haue I done rightly and orderly, in that I made a Distinction of the terme Head, before I entred to proue the Pope to be Head, and you ignorantly, and disorderly, in calling vppon me to doo two thinges together, against al good order of nature, reason and learning, or to doo the later, before I had ended the former.

Notes

• * 1.1

  The .7. Chapt
• * 1.2

  Quintiliā lib. 12. c. 9 Ouid. in Ibin.
• * 1.3

  M. Iewels foule fal∣sifying of my vvordes.
• * 1.4

  Defence Pag. 92.
• * 1.5

  Confut. fol. 44. a. left out by M. Ie.
• * 1.6

  The being of a Head conside∣red tvvo vvaies.
• * 1.7

  Accordīg to it ward influence of grace Christe onely is Head of the Chur∣che. In respect of out∣vvard go∣uerne∣ment the name of Head is at¦tributed to others beside Christe.
• * 1.8

  Amos. 6. 1. Reg. 15. Psal. 17. Head∣ship in re∣spect of gouerne∣ment di∣uers in Christ and in menne.
• * 1.9

  Left out by M. Ie∣vvel.
• * 1.10

  2. Cor. 2.
• * 1.11

  2. Cor. 5.
• * 1.12

  The Rock of the Churche.
• * 1.13

  The Re∣turne of Vntruths.