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A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveareJohn Jewel, 1565

The B. of Salisbury.The B. of Sarisburie.

pp. 255–25710 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:1723p. 255

The B. of Salisbury.

The B. of Sarisburie.

:1724p. 255–256

M. Harding standeth very long, in discoursing this matter by natural reason▪ And for that he knew, S. Augustine saith, Si ratio contra Divinarum Scripturarum ⟨p. 256⟩authoritatem redditur, ¹quamlibet acuta sit, fallit verisimilitudine: Nam veta esse non potest. If natural reason be alleged against the authority of the holy Scriptures, be it never so subtle, it beguileth men by a likeness, or colour of the Trueth: for true it cannot be. And for that he also saw, the reasons he hath brought, are very simple, and carry no weight, he hath therefore thrust a great many of them in a throng together, both to fill the Hearers senses, & also, that the one might the better aide the other.

M. Hardinge standeth very longe, in discoursinge this mater by natural reason▪ And for that he knewe, S. Augustine saithe, Si ratio contra Diuinarum Scripturarum ⟨p. 256⟩authoritatem redditur, ¹quamlibet acuta sit, fallit verisimilitudine: Nam veta esse non potest. If natural reason be alleged against the authoritie of the holy Scriptures, be it neuer so suttle, it beguileth menne by a likenes, or colour of the Trueth: for true it cannot be. And for that he also sawe, the reasons he hath brought, are very simple, and carrie no weight, he hath therefore thrust a great many of them in a thronge togeather, bothe to fil the Hearers senses, & also, that the one might the better aide the other.

1

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It misliketh him that we build the unity of the Church upon Christ only, and not also upon the Pope: and this he calleth these New Gospellers Doctrine. God be thanked: these Gospellers have good warrant for their Doctrine. S. Paul saith,¹ Eum dedit Caput super omnia ipsi Ecclesiae, quae est Corpus eius. God hath given Christ to be Head over all, ²even to the Church, which is his Body. And againe, Ille est Caput, qui dat salutem Corpori. Christ is the Head, that giveth health unto the Body. Christ is our peace: ³Al we are one in Christ Jesus. Therefore S. Gregory saithe, Nos quoque à vobis non longè sumus: ⁴quoniam in illo, qui ubique est, unum sumus. Agamus ergo •i gratias, qui solutis inimicitijs in Carne sua, fecit, ut in omni orb terrarum unus esset Grex, & unum Ovile, sub see Uno Pastor. We are not far away from you: because in him, that is every where, we are all one. Therefore let us give him thanks, that enmity being broken in his Flesh,⁵ hath caused that in all the world there should be one Flock, and one Fold under him self, being the one Shepherd. These places, and infinite other like, are good warrants of our Doctrine.

It misliketh him that we builde the vnitie of the Churche vpon Christe onely, and not also vpon the Pope: and this he calleth these New Gospellers Doctrine. God be thanked: these Gospellers haue good warrant for their Doctrine. S. Paule saithe,¹ Eum dedit Caput super omnia ipsi Ecclesiae, quae est Corpus eius. God hath geuen Christe to be Heade ouer al, ²euen to the Churche, whiche is his Bodie. And againe, Ille est Caput, qui dat salutem Corpori. Christe is the Heade, that geueth health vnto the Bodie. Christe is our peace: ³Al we are one in Christe Iesu. Therefore S. Gregorie saithe, Nos quoque à vobis non longè sumus: ⁴quoniam in illo, qui vbique est, vnum sumus. Agamus ergo •i gratias, qui solutis inimicitijs in Carne sua, fecit, vt in omni orbe terrarum vnus esset Grex, & vnum Ouile, sub se Vno Pastore. We are not farre away from you: bicause in him, that is euery where, we are al one. Therefore let vs geue him thankes, that enemitie beinge broken in his Fleashe,⁵ hath caused that in al the worlde there shoulde be one Flocke, and one Folde vnder him selfe, beinge the one Shepehearde. These places, and infinite other like, are good warrantes of our Doctrine.

1Ad Ephes. 1.
2Ad Ephes. 5.
3Ad Ephes. 2.
4Gregor. li. 4. Epis. 36. Ad Eulogium.
5John. 10.Iohn. 10.

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Now, if M. Harding be able by the Scriptures, or Holy Doctors, to say as much for the Bishop of Rome, that he is the Head of the Church, that is to say, the Head of Christs Body: or that the Church receiveth influence, or health from him: Or that he is our Peace: or that we are all one in him: or that all the world is one Flock,¹ and one Fold, and he the one Shepherd: Or that S. Paul, as he said, There is one Lord, one Faith, one Baptism, so he said also, There is one Pope: then have we some cause, to think according to M. Hardinges fantasy, that the unity of the whole Church is founded, and built upon the Pope. Certainly, it seemeth, S. Augustine would not give this privilege unto S. Paul. His words be plaine,² Nec Paulus radix eorum erat, quos plantaverat: sed ille potius, qui ait, Ego sum vitis: vos estis Sarmenta. Caput etiam eorum quomodo esse poterat, cum dicat, Nos omnes unum esse Corpus in Christo, ipsumque Christum Caput esse universi Corporis? Neither was Paul the root of them, whom he had planted: but rather he, that saith, I am the vine, and you are the sprigs. But the Head of them how could he be,³ seeing he him self saith, Al we in Christ are one Body: and, That of the whole Body Christ him self is the Head? If S. Paul, as S. Augustine saith, could not be Head of the Church, how may we then think, that the Bishop of Rome may be Head of the Church?

Nowe, if M. Hardinge be hable by the Scriptures, or Holy Doctours, to say as muche for the Bishop of Rome, that he is the Heade of the Churche, that is to say, the Heade of Christes Bodie: or that the Church receiueth influence, or health from him: Or that he is our Peace: or that we are al one in him: or that al the worlde is one Flocke,¹ and one Folde, and he the one Sheepehearde: Or that S. Paule, as he saide, There is one Lorde, one Faithe, one Baptisme, so he saide also, There is one Pope: then haue we some cause, to thinke accordinge to M. Hardinges fantasie, that the vnitie of the whole Churche is founded, and builte vpon the Pope. Certainely, it seemeth, S. Augustine woulde not geue this priuilege vnto S. Paule. His woordes be plaine,² Nec Paulus radix eorum erat, quos plantauerat: sed ille potius, qui ait, Ego sum vitis: vos estis Sarmenta. Caput etiam eorum quomodo esse poterat, cum dicat, Nos omnes vnum esse Corpus in Christo, ipsumque Christum Caput esse vniuersi Corporis? Neither was Paule the roote of them, whome he had planted: but rather he, that saith, I am the vine, and you are the sprigges. But the Heade of them how coulde he be,³ seeinge he him selfe saithe, Al we in Christe are one Bodie: and, That of the whole Bodie Christe him selfe is the Heade? If S. Paule, as S. Augustine saithe, coulde not be Heade of the Churche, howe may we then thinke, that the Bishop of Rome may be Heade of the Churche?

1Ad Ephes. 4.
2August. contra literas Petiliani li. 3. Ca. 42. Johan. 15.August. contra literas Petiliani li. 3. Ca. 42. Iohan. 15.
3Ephes. 1.

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But mankind, saith M. Harding, dependeth most of sense: Therefore the whole Church must have one man to rule and govern over it: and that man is Peters successor, and Christs Vicar in Earth. I marvel that none of the Old Fathers could ever understand, either the necessity of this reason, or this special name, and title of Christs Vicar. How be it, one true word M. Harding hath uttered amongst many others: that is, that to appoint Christ Vicar, it pertaineth only unto Christ, and to none other. Of which ground we may well reason thus: Christ never ordained, nor appointed, nor once named, the Bishop of Rome, or his Successor to be his Vicar, that is, ⟨p. 257⟩to be an Universal Bishop over the whole Church:¹ therefore by M. Hardinges own position, the Bishop of Rome hath of long time usurped a power against Christ, without Commission, and in deed is not Christs Vicar. S. Hierome saith generally of all Bishops,² Noverint Episcopi, see magis Consuetudine, quàm dispositionis Dominicae Veritate, Presbyteris esse maiores. Lette Bishops understand, that they be greater then the priests by order, and Custom (of the Church) and not by the trueth of God's ordinance. If Christ, as S. Hierome saith, appointed not one priest above an other, how then is it likely, he appointed one Priest to be, as M. Harding saith, Prince and ruler over all Priests throughout the whole world?

But mankinde, saithe M. Hardinge, dependeth moste of sense: Therefore the whole Churche must haue one man to rule and gouerne ouer it: and that man is Peters successour, and Christes Vicare in Earthe. I maruel that none of the Olde Fathers coulde euer vnderstande, either the necessitie of this reason, or this special name, and title of Christes Uicare. How be it, one true woorde M. Harding hath vttered amongst many others: that is, that to apointe Christe Uicare, it perteineth onely vnto Christe, and to none other. Of whiche grounde we may wel reason thus: Christe neuer ordeined, nor appointed, nor once named, the Bishop of Rome, or his Successoure to be his Uicare, that is, ⟨p. 257⟩to be an Uniuersal Bishop ouer the whole Churche:¹ therefore by M. Hardinges owne position, the Bishop of Rome hath of longe time vsurped a power againste Christe, without Commission, and in déede is not Christes Uicare. S. Hierome saithe generally of al Bishoppes,² Nouerint Episcopi, se magis Consuetudine, quàm dispositionis Dominicae Veritate, Presbyteris esse maiores. Lette Bishoppes vnderstande, that they be greater then the priestes by order, and Custome (of the Churche) and not by the trueth of Goddes ordinance. If Christe, as S. Hierome saithe, appointed not one priest aboue an other, howe then is it likely, he appointed one Priest to be, as M. Hardinge saithe, Prince and ruler ouer al Priestes throughout the whole worlde?

1Christs Vicar.Christes Vicare.
2Hieronym. in Epist. ad Titum.

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But because we are not only led inwardly by God's Sprite, but also outwardly by our senses, therefore hath Christ appointed, not one man to be his Vicar General over all, but every of his Apostles, and so every Priest to be his Vicar within his Division.¹ So saith Eusebius Bishop of Rome, Caput Ecclesiae Christus est: Christi autem Vicarij Sacerdotes sunt, qui vice Christi, legatione funguntur in Ecclesia. Christ is the Head of the Church: and his Vicars be the Priests, that do their Message in the Church,² in the stead of Christ. Therefore saith S. Hierome, Potentia divitiarum, & paupertatis humilitas, vel sublimiorem, vel inferiorem Episcopum non facit▪ Caeterum omnes Apostolorum successores sunt. The stoutnes of riches, or the humility of poverty, maketh a Bishop neither higher, nor lower: But all Bishops be the Apostles successors. Other universal Vicar of Christ, there is none named in the Scriptures, onlesse it be he,³ of whom S. Paul forewarneth us, Homo ille sceleratus, filius perditus &c. That wicked man, that Child of perdition, that setteth him self up against God, and that so far forth, that he will sit in the Temple of God, and show him self, as if he were God. But this Vicar Christ shall destroy with the spirit of his mouth.

But bicause we are not onely ledde inwardely by Goddes Sprite, but also outwardely by our senses, therefore hath Christe appointed, not one man to be his Uicare General ouer al, but euery of his Apostles, and so euery Priest to be his Uicare within his Diuision.¹ So saithe Eusebius Bishop of Rome, Caput Ecclesiae Christus est: Christi autem Vicarij Sacerdotes sunt, qui vice Christi, legatione funguntur in Ecclesia. Christe is the Heade of the Churche: and his Vicares be the Priestes, that doo their Message in the Churche,² in the steede of Christe. Therefore saith S. Hierome, Potentia diuitiarum, & paupertatis humilitas, vel sublimiorem, vel inferiorem Episcopum non facit▪ Caeterum omnes Apostolorum successores sunt. The stoutnes of ri•ches, or the humilitie of pouertie, maketh a Bishop neither higher, nor lower: But al Bishoppes be the Apostles successours. Other vniuersal Uicar of Christe, there is none named in the Scriptures, onlesse it be he,³ of whom S. Paule forewarneth vs, Homo ille sceleratus, filius perditus &c. That wicked man, that Childe of perdition, that setteth him selfe vp against God, and that so farre foorthe, that he wil sitte in the Temple of God, and shewe him selfe, as if he were God. But this Uicare Christe shal destroie with the spirite of his mouthe.

1Eusebij Episcopi Rom. Epist. 3.
22. Corinth. 5. Hieronym. ad Evagriū tom. 2. Pag. 329.2. Corinth. 5. Hieronym. ad Euagriū tom. 2. Pag. 329.
32. Thessalon. 2.