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.

Here commeth M. Hardinge in a lofte vvith Io Triumphe, as ha∣uing beaten dovvne al the vvorld vnder his feete: And as being already in sure possession of the victorie, he crieth out, Impudencies, Loude his, foule Faultes, and pietie Fittens. And ful terribly chargeth vs, like a Conqueroure, to render oure selues, and to r••cante for sonne. This nevve courage is suddainly blovven vpon him, for that he th••••∣keth, vve haue intruded v••on his office, and as he saieth, ha••e cor∣rupted, and falsified the holy Fathers. But it vvere a vvorthie mat∣ter to knovve vvherein. Forsoothe vve saie, by the reporte of Soz••∣menus, and Gregorius Nazianzenus, that Spiridion, and Gregorie Fa∣ther to Nazianzen, being bothe Married Bishoppes, notvvithstanding theire Marriage, vvere neuer the vv••rs•• hable to doo theire Ecclesiastical offices, but rather the better.

* 1.1Here M. Harding of himselfe, and freely confesseth, these Ho∣ly Fathers vv••re ne••••r the vvorse hable to d•••• their offices? For so muche th•• 〈◊〉〈◊〉 of 〈◊〉〈◊〉 importe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But that they vvere the better hable to doe their•• offices, ••••cause of theire VViues, that he d••nieth vtterly, and herein he saie••h me are corrupters, and falsifiers of the Fathers. And thus the vvhole diffe∣rence, that is betvvene M. Hardinge and vs touching this matter, stan∣deth

onely in these tvvo poore vvordes, Rather the better, and ••euer the v••••rse.

Novv gentle reader,* 1.2 that thou maiest be the better hable t•• i••dge betvvene vs, I beseeche the indifferently vveigh these vv••••des.

Gregorie Nazianzene hereof, that is, of the helpe,* 1.3 that his Father, 〈◊〉〈◊〉 being the Bishop of Nazianzum had by his vvife, vvriteth thus: Illa quae data est Adamo, &c. Eua that vvvas geuen to Adam for a helper for asmuch as it vvas n•••• good for man to be alone, in steede of a helper became his enemie. It follovveth, Meo autem Patri Mater mea data illi à Deo, non tantum adiutrix facta est, id enim minus esset mirū, sed etiā dux, & princeps, verbo, facto{que} indu∣cens illū ad res optimas. Et aliis quidem rebus quamuis optimum esset subditam esse viro, propter iura coniu∣gii tamen in pietate non verebatur seipsam illi magi∣stram exhibere: My mother being geuen to my father of God, became not onely his helper, for that had ben no great vvonder, but also vvas his leader, and Captaine,* 1.4 bothe by vvord and by deede, trayning him vnto the best. And albeit in other thinges it vvere beste for her to be subiecte vnto her husbande for the right of marriage, yet in religion, and Godlinesse, she doubted not to becomme his Maistresse.

These vvordes M. Hardinge, be plaine, and cleare, and vvithout fitton, Gregorie Nazianzen sayeth, that his ovvne ••••••ther vvas vnto his father the Bishop of Nazianzum, a hel∣per and a directour, both by vvorde and deede, to leade him to the best: and that in al other thinges being his inferiour, yet in ••eligion and Godlinesse she vvas his* 1.5 Maistresse. And yet m••st al these vvordes so open, so plaine, so cleare, be drovvned vvith your simple distinction, of Rather the better, and neuer the vvorse. Maie vve not novve allovve you vvith fauour, to take al these, that ye cal sitions, lyes, corruptions, and falsi∣fienges, home againe vnto your selfe?

If you ••••••••r cr••••le th••se t••••••ges before is 〈…〉〈…〉 must remembre al truth must not be measured by your reading▪

Harding.

To beginne with these last wordes, as I require not al truth to be measured by my r••••ding M. I••w••l, so nei∣ther is it to be measured by your writing. Whether I euer readde these thinges before, or no, it skilleth not. Certaine it is, where you readde al that ye haue here al∣leged out of S. Gregorie Nazianzene, you readde also that, whereby your false, and vnreasonable assertion is confuted, teaching that his Father being Bishop of Nazi∣anzū learned the doctrine of Godlines of his wife. Ha∣uing read and seene the truth of this point in that very place, and here conceeling it, that you might not seeme confuted, yea, and so boldely auouching the contrarie: how make you not al menne, that know this, witnesses of your falshode, and impudencie?

* 1.6As for your vaine, and light tauntes of my comming in a lofte, with Io Triumphe, of my terrible charging of you like a Conquerour, of the new courage suddainly blowen vpon me, and such other prety eloquence fitter for a Mi∣nister, then for a sober man: I can easily contemne. No wise man that readeth my wordes, for which ye ruffle so with me, wil iudge you had iuste cause, with suche sporte to delight your selfe. Neither said I, if you marke my wordes wel, that you had corrupted and falsified the holy Fathers, for that you said vpon reporte of Sozome∣nus, and S. Gregorie Nazianzene, that Spiridion, and Gregorie Father to Nazianzene, were for their marriage neuer the worse hable to serue God, but rather the bet∣ter (which neuerthelesse is false): but for that you speake

it generally of a Bishop: as though Bishops should do•• that apperteineth to their charge the better, if they mar∣ried wiues. For truth whereof I referre me to the place.* 1.7

Those two holy Fathers, were menne endewed with a singular and special grace, and the example of so few, is not to be drawen to be made a rule in general, as I said in my Confutation. Yet the most that is said of them, is, that they serued God neuer the worse by reason of their Mar∣riage.

Againe,* 1.8 whereas I answered to euery parte of your Apologie in this place, you defende but one thing by me confuted. Neither to say the truth, doo you defende the same, but say, what you were hable, to shew some colour of a Defence. This argueth that the other thinges you brought, are fully confuted. For elles why did you not de∣fende them? And this muche is the Reader here to be warned of by the waie: That whereas most commonly I answere to euery thing by the Apologie obiected vnto the Catholikes, in your pretēsed Defence, you laie much of my Confutatiō together, and in your Answere, either you touch no point by me confuted, or very few pointes, but fil your booke with new matter, not perteining to the defence of that which is confuted, taken as it seemeth out of the stoare of your Notebookes, which Illyricus, Frier Bale, and certaine others of that cutte haue made to your hande.

Touching this present matter, you would, if you wist how, persuade the worlde by the example of Gregorie Nazianzenes Father, that a Bishop is not only not letted or hindred from doing that, which belongeth to his due∣tie by hauing a wife, but also muche holpen, and that for

being marrried, he is the better hable to discharge the ser∣uice of a Bishop. To proue this, you allege muche out of S. Gregorie Nazianzene in Epitaphie patris.* 1.9 And the wordes, whiche you allege, be there in deede. Which wordes reporte, that S. Gregorie Nazianzenes Mother, was to his Father a helper, a guide, a Leader, a Capitaine, by worde, and by deede training him vnto the best, yea further, that in Religion, and godlinesse she was not asha∣med to becomme his Maistresse. Al this is true M. Iewel, I confesse, and yet it proueth not your purpose at al. How so?

* 1.10Marke Reader, and consider of it wel, how M Iewel begyleth thee. Gregorie Nazianzen hereof (saith he) that is, of the helpe that his Father, being the Bishoppe of Na∣zianzum had by his wife, writeth thus. Illa &c. Here lyeth the deceite, in that he maketh S. Gregorie Na∣zianzenes Father Bishop of Nazianzum, when he had suche helpe of his mother, as though it were credible, that a Bishoppe should be taught of his wife, how to teache his flocke the doctrine of our Religion. If S. Gre∣gorie Nazianzene had meant thus, he had made his Fa∣ther but a simple Bishop. It is a weake flocke, they say of sheepe, where a Yew beareth the belle. So truely it must be an infortunate Dioces, where the Bishop is his Wiues scholare.* 1.11

Now Reader al these great crakes, that M. Iewel vt∣tereth here so liberally, in thy iudgement must come to naught, when thou vnderstandest the truth of this matter. Thus then it is. Gregorie the elder, S. Gregorie Nazian∣zenes Father, was a married man long before he was Bis∣shop: and before he was married vnto his wife, and also

long after, he was in Infidel. She, S. Gregories mother, contrariwise was a Christian woman, borne of Christian parentes, and descended of a stocke, that had ben Chri∣stian of long time. Her learned sonne speaking of her,* 1.12 in comparison of his Father, saith, that she was not taken out of the wilde Oliue, and engraffed into the good Oliue, as he was: But that she had vertue, and the true faith of Christe, as by auncient inheretance, from her godly forefa∣thers. Of him he saith, that he was a branche of a Roote, that was not to be praised, that was not disposed to godlines, that was not planted in the howse of God. Touching the re∣ligion that he was of, speaking more particularly of him, he saith, that he was one of them, who were named Hypsistarij, of whom I haue not readde, but in S. Gre∣gorie Nazianzene. These Hypsistarij, as he describeth them, were neither altogether Heathens, nor Iewes, but (as a man following S. Gregorie might terme them) mon∣grels betwen both. For (as he saith) of the Heathnish errour, they exchewed Idolles, and Sacrifices, and yet honoured the Fier and Lampes, and of Moyses lawe they had in reuerence the Saboth daie, and vsed the Iewish superstition about cer∣taine meates, but Circumcision they vtterly refused. Suche a one touching Religion, was this Gregorie.

Now that vertuous and holy woman his wife on the other side, taking great thought for her husband, ••nd, as her sonne writeth, hauing great griefe at harte, that being yoked together in wedlocke,* 1.13 they drewe not one waie together through diuersitie of faith, that she was vnited vnto God but in respecte of halfe, that the copulation of the spirite was not ioined with the bodily copulation, being most desirous to remedie

this, and y•••• not being ••••ble to bring it to passe: she f••l downe (saith h••) befo•••• God daie and night, she besought and craued of him the saluation of her husband, with muche fasting, and with many teares. Withal she was in∣stant vpon her husband to come to the Christian faith, she vsed al the waies she could deuise whereby to winne him,* 1.14 with chidinges (saith he) with admonitions, with* 1.15 kinde and louing seruices, with tokens of displeasure. To be shorte,* 1.16 it coulde no otherwise be (saith he) but that the droppe of water with continual falling should at length make a hole in the stoane, and that the thing in time should be brought to passe, that was so earnestly intended.

There then speaking particularly of the meanes, by which Gods prouidence brough him to Saluation, and to become a Christian man, among other thinges, he saith, that his Father was muche furthered with a vision in a dreame, wherewith (saith he) God oftentimes benefiteth〈…〉〈…〉 soule, which he accompteth worthy to be saued. It seemed vnto him in his dreame, that he sange that verse of Dauid the Prophete. Laetatus sum in ijs quae dicta sunt mihi, in de∣mum Domini ibimus.* 1.17 that is to saye, as he vttereth it out of the seuenty Interpreters, It reioised me to heare them, that said vnto me, Come on, let vs goe into the howse of our Lord.

This vision he tolde his wife. She, being very glad of it, as hauing assured hope, that her long praier and desire was heard, interpreting it to the best sense, and signify∣ing vnto him, how great fauour God shewed vnto him, made al the haste she could possibly, that he were Chri∣stened, fearing, as her sonne writeth, lest by differring some thing might happen in the meane while, that should be a hinderance to that blessed calling, and defeit

al, 〈◊〉〈◊〉 she had so much and so long gonne about to bring to affecte. To be shorte, within a while after she founde the meane, that he was Christened by the holy Father Leontius Bishop of that Dioces, at what time out of al coaster of the worlde the Bishoppes repaired to Nicaea, there to holde a General Councel, to the condemnation of the heresie of Arius. After this he liued a holy life, and at length by Gods prouidence, he was promoted vnto the bishoprike of Nazi••nzum.

This much is (though in a farre larger processe) decla∣red by S. Gregorie Nazianzene in the Oration, which he made at the burial of his Father. Whereby it is made cleare to al menne, how his Father was holpen by his wife, not as being a Bishop, as M. Iewel doth vntruly say, but as yet being an Infidel. That her sonne reporteth of her, that she was vnto his Father, a helper, a guide, a leader,* 1.18 a Captaine, an instructour, a teacher a maistresse in religion, and godlinesse: al this is to be vnderstanded of the time, in which he remained an vnbeleuer, not of the time, in which he was Bishop of Nazianzum.

Herein she did the parte, that many other godly and faithful wiues haue donne, who haue vsed the like dili∣gence and care, to bring their husbandes being Infidels, vnto the faith of Christe. That holy woman Monica S. Augustines mother, did the like with her husband Patri∣cius, of whom he writeth thus in his booke of Confessi∣ons, speaking vnto God, as there his manner is: Tradita vira seruiuit veluti Domino, & sategit cum lucrari tibi, &c. When she was married out vnto her husband, she serued him, as if he had ben her Maister, and tooke care how she might winne him vnto thee, ô Lorde. Againe he said there

afterwarde. Vir••m s••••m iam in extrema vita temporall eiu•• lucrata est tibi. She wanne her husband vnto thee (ô Lorde) now in the ende of his temporal life.

In consideration that God oftentimes worketh such grace by the wife to the winning of the husband vnto God, S. Paule requireth, that a Christian woman put not awaie her husband from her being an infidel, if he cōsent to dwel with her. For how knowest thou o woman (saith he) whether thou shalt saue thy husband or no?* 1.19

Either you haue read these thinges M. Iewel, in the place from whence you tooke the wordes, which here you allege, or you trusted the gatherer of your Notes. If you trusted your gatherer, you should haue tried the te∣stimonie wel, before you had spoken so peremptorily. If you haue readde and seene al this, in that you haue con∣ceeled the truth, and spoken so much to the contrary, you shew your selfe to be one, that is litle to be trusted.

Certainely al menne may nowe see, howe iust cause I haue, not to take these fittons, and corruptions againe vnto me, but to leaue them with you, and to charge you with them, as I did before in my Confutation of your Apologie.

After this M. Iewel bringeth in a great meany of Do∣ctours sayinges, with whiche they commende Marriage and seeme to blame them that despised, and condemned Marriage, and were of the opinion, that a man could not be saued if he were married. Whereunto I thinke al an∣swere needeles, for asmuch as we are not they, that con∣demne Marriage, as it hath now ben oftentimes said. we esteme it as honorable, and where marriage is lawful, and lawfully vsed, we accōpt that bed vnspotted and cleane,

as S. Paule calleth it. Mary we say,* 1.20 that who soeuer haue bound them selues to liue in continencie by solēne Vow, as Priestes and Religious persons, for them it is not law∣ful to marrie, and their Marriage is vnlawful, or rather, none at al. Against whiche doctrine M. Iewel hath nothing to say, nor to allege, and yet touching Marriage, he hath filled a great deale of paper with the doctours sayinges. So ready he is to bring muche, and so litle hable to bring ought, that maketh clearely for him.

What thinges certaine Fathers haue writen against im∣pure heretikes dispraising marriage in al men,* 1.21 the same he allegeth now, as if they were spoken against the Catho∣likes condemning the Marriage of these Apostates. He bringeth in a long saying of Origen, spoken of the Mar∣cionistes, and Cerdonistes, and such others. He allegeth Epiphanius against the filthy Origenians. Chrysostome a∣gainst wicked wemen, that keping the name of Maides, liued worse then hartlots in the Stewes. Briefely so ma∣ny mo as he founde, old, and late writers of al sortes, spea∣king bitterly against the impune life of il menne, and we∣men. Whereunto I answere briefly: As al the married A∣postates approche neare vnto the filthinesse of Deuils, so some of the Catholique Clergie, and religious per∣sonnes, be farre from the purenesse of Angelles. God geue vs al grace to amende, that is amisse, and you M. Iewel a better harte, and more charitie towardes his Church. With which grace being endewed, you wil take lesse pleasure in reporting il of her Ministers.

I neede not here after this sorte to trauaile any farther in this matter against Maister Iewel. What so∣euer is beside that, whiche I haue here answered in the

whole booke of his pretensed Defence touching th•…•… point, it is either not worth the answering, as altogether impertinent, or sufficiently refelled in my former Con∣futation. Compare the one with the other Christian Reader, and if thou be hable to iudge of these thinges, assure thy selfe, my sayd Confutation maie satisfie thee, for ought that M. Iewel bringeth. Now bicause it were infinite to stand vppon euery pointe, and to discusse so many tedious, and impertinent allegations: I thinke it more conuenient to vse an other waie, and by laying to∣gether certaine his Vntruthes, to make shorter worke.

Notes

• * 1.1

  The vvordes importe it not.
• * 1.2

  I beseche thee also Reader to vveigh my Ansvver.
• * 1.3

  Vntruth for then he vvas not Bi∣shop, but an infidel Nazian. in Epita∣phi•• patris.
• * 1.4

  She vvas his Mai∣stresse before he knevv, vvhat the faith of Christ vvas yet they serue you to no purpose. False. He vvas not then Bishop of Na∣zianzum, nor yet a Christian.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 VVhat a do vvould this fellovv make, if he had me at a Vantage in deede, that thus fareth vvithout cause, as by the ansvver it shal better appeare.
• * 1.6

  M. Ievv∣els gay e∣loquence minister-like.
• * 1.7

  Spiridiō, and Gre∣gorie Na∣zianze∣nes fa∣ther.
• * 1.8

  M. Ievvel defēdeth after his manner but fevv partes of the Apo∣logie.
• * 1.9

  In vvhat respecte saith Na∣zianzen of his Mother, that she vvas to his Fa∣ther, a lea∣der. &c.
• * 1.10

  M. Iewels falshed discoue∣red.
• * 1.11

  Gregorie Naziāzē expoun∣ded.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. fol. 124. a. Aldi. Hypsista∣rij vvhat menne they were
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Gregorie the Fa∣thers Vi∣sion.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Gregorie the Fa∣thers Vi∣sion.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Gregorie the Fa∣thers Vi∣sion.
• * 1.17

  Psal. 121.
• * 1.18

  Faithful vviues haue ben cause of their hus∣bandes conuer∣sion to the faith. Monica S. Augu∣stines Mo¦ther la∣boured to cōuert Patricius her hus∣band. Confessio∣num. li. 9. cap. 9.
• * 1.19

  1. Cor. 7.
• * 1.20

  Heb. 13.
• * 1.21

  VVith vvhat stuffe M. Ievv. fur∣nisheth out this pointe at large. Defence Pag. 187. 188. 189.