thereof in Open Councel in the presence of sundrie Bishoppes Non custodiunt Gregem Domini ses mactant deuorant They keepe not the Lordes Flocke but they kille it and deuoure it Againe he saithe Propterea relinquamus istos quia non sunt Pastores sed Traditores Therefore set vs leaue them For they are not Postours but Traitours And therefore God thus warneth vs in the like case Exite de medio horum hominum ne cum illis pereatis Goe foorthe from the middes of those Menne leste perishe al togeather The Apologie Cap. 3. Diuision 3. For al the Apostles as Cyprian saithe were of like power emong them selues and the rest were the same that Peter was M. Hardinge Power is double the one Ordinary the other by priuilege or Extraordinary Ordinary Power is that whiche contineweth in one and the same course for euer Accordinge to whiche Power Peter was Head of the Churche and his Successours after him Power by Priuilege or Extraordinary is that whiche is geuen besides the common course by waie of dispensation As where the other Apostles shoulde haue receiued Ordinarely theire Power from Peter as who had commission ouer al bothe Lambes and Sheepe amonge whome the Apostles had theire place Chrisie by special grace preuenteth ordinarie course and maketh them for the time and in their Persons equal with Peter in the office of Apostleship Thus concerninge ordinarie Power Peter is Head of the Apostles and by that reason they are subiecte vnto him as Sheepe vnto their Shepheard But by Priuilege true it is as S. Cyprian saithe They were of like power amonge them selues Nowe what oddes there is berwixt an Ordinarie auctoritie of iudginge geuen to any Officer for him selfe and his Successours in that Office for euer and a special Commission for life time onely so mutche is berwixte Peter and the reste of the Apostles The B. of Sarisburie S. Cyprians woordes be plaine Hoc erant vtique Coeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis Sed exordium ab Vnitate proficiscitur vt Ecclesia vna monstretur The reste of the Apostles were the same that Peter was al endewed with one felowship bothe of Honour and of Power Yet the Beginninge is taken of One to shewe that the Churche is One But al these woordes â—e they neuer so plaine are soone shifted by a Prety Distinction sutche as neither S. Cyprian nor any other Learned Father or Doctour euer knewe Wée are taught here to vnderstande that there are twoo Powers The one Ordinarie the other Ertraordinarie By Ordinarie Power saithe M. Harindge that is the saie by Order and of Common Course Peter appointed al the reste of the Apostles and gaue them Authoritie And Christe also likewise gaue them Authoritie but by Extraordinarie Power that is to sate bistoes Order and out of Course Or to vtter the mater in plainer wise Peter gaue power to the Apostles by his Vsual Authoritie and by dowe fourme of Lawe But Christe gaue them Power as M. Hardinge saithe Onely for the time and by waie of Dispensation and bisides the Lawe And thus Peter is the Ordinarie Heade of the Apostles Christe is theire Head too how be it not in like sorte but Extraordinarie For as touchinge Order of gouernmente Peter is the Shephearde and the Apostles are the Sheepe Al other the Apostles holde theire Power as by Copie for terme of Life Peter onely holdeth the same in Fée Simple to him and to his Heires for euer And good Christian Reader least thou shouldest thinke I haue in scorne and willfully wreasted M. Hardinges woordes whiche otherwise might be vttered by him in some sober meaninge maye it please thée by these fewe to consider what certaine others of that side haue vttered and published touchinge the same Petrus de Palude saithe thus Dico â–ª quòd nullus Apostolorum praeter Perrum factus est à Christo Episcopus I saie that none of the Apostles sauinge onely Peter was made Bishop by Christe And againe Videretur in Nouo Testamento quòd alij Apostoli à Christo Nullam Potestatem Iurisdictionis receperunt per consequens relinguitur quòd Omnis Potestas Iurisdictionis quam habuerunt Apostoli Specialiter post Christi Ascensum fuit collata eis à Petro It woulde appeare that in the Newe Testament the reste of the Apostles receiued no manner Power of Jurisdiction at Christes haÌ„des and so consequently it foloweth that al the Power of Jurisdiction that the Apostles had specially after Christes Ascension was geuen vnto them by Peter Againe he imagineth God the Father thus to saie vnto Christe Constitues eos Principes non per te sed per tuum Vicarium Thou shalte make the Apostles gouernours ouer al the Earth not by thee selfe but by Peter thy Vicare And againe Paulus alij Apostoli à Petro non debuerunt praedicare in Ecclesia specialiter Petro commissa nisi de eius licentia Vnde à Christo habuerunt idoneitatem à Petro autem Authoritatem Paule and the other Apostles mighte not Preache in the Churche committed vnto Petâ—r but with Peters Licence For of Christe they had onely Habilitie but of Peter they receiued Authoritie In like manner writeth Pope Nicolas Petrum in Consortium Indiuiduae Trinitatis assumptum id quod ipse erat Dominus voluit nominari Our Lorde tooke Peter into the Felowship of the Holy Trinitie and would haue him called the same that he was him selfe By sutche Amplifications and outrage in speache it woulde appeare Christe were Peters Vicare and not Peter Vicare vnto Christe In this Sense and meaninge M. Hardinge séemeth to saie that by Ordinarie and common Course of Lawe the Apostles had al theire Power not from Christe but onely from Peter But here M. Hardinge vnwares falleth into a marueilous inconuenience For these thinges thus graunted it muste néedes folowe that duringe the time of Christes aboade in Earthe the Apostles had no manner Ordinarie Power at al neither to Preache nor to Baptize nor to Binde nor to Loose For Heruaeus a Doctour of M. Hardinges side saithe thus Sciendum quòd cùm Christus conuersabatur cum hominibus non fuit alius Papa praeter ipsum nec Petrus tunc habuit potestatem Papalem Wee muste vnderstande that while Christe was conuersante emongst menne in Earthe there was none other Pope but be alone Neither then had Peter the Popes Authoritie So likewise saithe Petrus de Palude Non decebat esse simul nisi Vnum Summum Pontificem Vnde Christo Ascensuro debuit Petrus fieri Episcopus Summus non anteà It was not meete there shoulde be more then one Highest Bishop at one time Therefore when Christe was ready to Ascende into Heaven it was conuenient to make Peter the Highest Bishop and not before For so longe time Christe coulde not geue his Apostles any Ordinarie Authoritie
and aduise of this Defender hath altered the Sense of the Latine as the Authour of the Latine hath altered the woordes of S. Hierome For neither speaketh S. Hierome of Bishoppes in the plural number neither saithe the Latine Apologie that the Bishoppes be al of like Preeminence whiche this Translation hath but of the same Merite and of the same Priesthood VVith the woorde Preeminence guilefully shifted into the sentence in place of this woorde Merite these false players thought to winne the Game That is that al Bishoppes after the minde of S. Hierome be of like Preeminence and so that al be of like Power and auctoritie â–ª and none aboue other Concerninge the place alleged S. Hierome in an Epistle to Euagrius speakinge against that a particular custome of the Churche of Rome shoulde Preiudicate the Auctoritie of the whole worlde in preferringe Deacons before Priestes compareth Bishoppes of great Cities and litle Townes togeather and saithe that as touchinge the Honour Dignitie and Power of Bishoply Order and Office and of Priesthood as good and as greate a Bishop in that respect is the One as the other and that the Bishop of Eugubium and Rhegium two litle Townes in Italie and of Thebes an other litle Towne in Egypte are Bishoppes and Priestes and haue as greate Merite in regarde of any their Vertues and as greate Power concerninge the order of Priesthood as the Bishoppes of Rome of Constantinople of Alexandria Yet as touchinge Power and Auctoritie of regiment the Patriarkes of Constantinople Alexandria and Antiochia be aboue Bishoppes of other Dioceses and the Bishop of Rome Peters Successour is aboue al. For we beinge many are one Body in Christe and euery man amonge our selues one an others members This knotte requireth a mutual consent of the whole Bodâ—e but chiefly the concorde of Priestes amonge whome although dignitie be not common to them al yet order is general as Leo writeth For euen among the moste Blessed Apostles saithe he in likenesse of Honour there was oddes of Power And whereas the Election of them al was equal yet to One was it geuen to be ouer the reste Out of whiche platte rose the distinction also of Bishoppes and with greate Prouidence it hath benne disposed that al shoulde not take al vpon them but that in euery prouince there shoulde be one who might firste geue his sentence amonge his brethren and againe that in the greate Citties some shoulde be ordeined for takinge vpon them matters of greater care through whome the charge of the vniuersal Churche shoulde haue course to the one see of Peter and that nothinge shoulde euer dissent from the Head Howe greate and Honorable so euer the roume is that any Bishop is placed in be he Archbishop Metropolitane Primat Patriarke or Pope himselfe He is nomore a Bishop then any other of those who occupie the lowest roume The diuersitie consisteth in this that they are called to parte of charge in sundry proportions as the Bishoprikes are greater or lesser the Pope hath committed vnto him the charge of the whole Folde of Christe and hath the fulnes of Power For if al were of like Power as these Defenders teache Vnitie coulde not be mainteined VVherefore by very order of Christe himselfe it hath benne ordeined that maters touchinge Faith and Religion at least sutche as be weighty be referred to that one Prince of Pastours who sitteth in the chaire of Peter the Highest Bishop whiche hath alwaies benne done and obserued from the Apostles time to our daies by Catholikes and not seldom also by Heretikes The sentence that this Defender alleageth out of S. Cyprian it seemeth he vnderstoode it not Ye saie that a piece of that one Bishoprike is perfitly and wholy holden of euery particular Bishop But what meane ye by that If by this woorde In solidum perfitly and wholy holden ye meane that euery particular Bishop without is a Bishop dependinge of any other then ye speake against the woordes yee bringe out of S. Cyprian VVho saithe that as there are many beames of one Sunne many boughes of one roote â–ª many Riuers of one Fountaine so there are many Bishoppes of one Bishoprike Therefore this Bishoprike is vnto particular Bishoppes as the Sunne as the Roote as the Fountaine VVhat the Fountaine roote and Sunne of this Bishoprike is S. Cyprian declareth a litle before she winge that it was saide to Peter To thee I wil geue the ketes of the Kingdome of Heauen And Feede my sheepe The B. of Sarisburie Here M. Hardinge chargeth vs with twoo of his owne common faultes First with Corruption nexte with Ignorance With Corruption in the woordes and sense of S. Hierome with Ignorance in the place of S. Cyprian But if wee be hable sufficiently and truely to answeare bothe I truste M. Hardinge shal haue no great cause mutche to vaunte him selfe either of his plaine dealinge herein or of his knowledge And here to dissemble these childishe causilatiâ—ns of the altering of Numbers the Singulare into the Plural and of the changinge of this woorde Merite into this woorde Preeminence whiche greate faulte if it were any by M. Hardinges owne Confession proceeded onely from the Interpreter and not from the Authour I saie to dissemble and to passe by al these séely quarrels what S. Hierome meante hereby Erasmus a man of great Learninge and iudgement expoundeth thus Hieronymus aequare videtur omnes Episcopos inter se perinde quasi omnes ex aequo Apostolis successerint Nec putat vllum Episcopum alio minorem esse quód sit humilior aut Maiorem quód sit Opulentior Nam aequat Eugubiensem Episcopum cum Romano Deinde non putat Episcopum quouis Presbytero praestantiorem esse nisi quód ius habeat Ordinandi Hierome seemeth to matche al Bishoppes togeather as if they were al equally the Apostles Successours And he thinketh not any Bishop to be sesse then other for that he is poorer or greatter then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equal with the Bishop of Rome And farther he thinketh that a Bishop is no better then any Prieste sauinge that the Bishop hath Authoritie to Order Ministers But S. Hieromes woordes are plaine of them selfe and haue no neede of other Expositour Thus he writeth Quid facit excepta Ordinatione Episcopus quod Presbyter non faciat Nec altera Romanae Vibis Ecclesia altera totius Orbis existimanda est Et Galliae Britannia Aphrica Persis Oriens India Omnes Barbarae Nationes Vnum Christum adorant vnam obseruant regulam Veritatis Si Authoritas quaeritur Orbis maior est Vrbe Vbicunque fuerit Episcopus siue Eugubij siue Constantinopoli siue Alexendriae siue Tanai eiusdem Meriti eiusdem est Sacerdotij Potentia diuitiarum paupertatis humilitas vel sublimiorem vel Inferiorem Episcopum non facit
seruantes vt in aliquo si nutauerit vacillauerit Veritas ad originem Dominicam Euangelicam atque Apostolicam Traditionem reuertamur inde surgat actus nostri ratio vnde Ordo Origo surrexit If the Pipes of yâ— Conduit which before ranne with abundance happen to faile doo wee not vse to searche to the Head c. The Priestes of God keepinge Goddes commaundementes must do the same that if the Truthe haue fainted or failed in any pointe vvee returne to the very Original of our Lorde and to the Tradition of the Gospel and of the Apostles that therâ—hence wee maie take the discretion of our dooinges from whence the Order it selfe and Original firste beganne The Apologie Cap. 6. Diuision 1. Moreouer wee saie that Christe hathe geuen to his Ministers power to binde to loose to open to shutte The B. of Sarisburie The difference that is bitweene vs and our Aduersaries in this whole mater is not great sauinge that it liketh wel M. Hardinge to buste him selfe with néedelesse quarrels without cause Three kindes of Confession are expressed vnto vs in the Scriptures The First made secretely vnto God alone The Seconde Openly before yâ— who le Congregation The Thirde Priuately vnto our Brother Of the twoo former kindes there is no question Touchinge the thirde if it be discretely vsed to the greatter comforte and satisfaction of the Penitente without superstition or other il it is not in any wise by vs reproued The Abuses and Errours sette aparte wée doo nomore mislike a Priuate Confession then a Priuate Sermon Thus mutche onely wée saie that Priuate Confession to be made vnto yâ— Minister is neither commaunded by Christe nor necessarie to Saluation And therefore Chrysostome saithe Non dico tibi vt te prodas in publicum neque vt te accuses apud alios Sed obedire te volo Propherae dicenti Reuela Domino viam tuam I wil thee not to bewraye thee selfe openly nor to accuse thee selfe before others But I counsel thee to obeie the Prophete saieinge Open thy waye vnto the Lorde And Gratian hauinge thorowly disputed and debated the whole mater of bothe sides in the ende leaueth it thus at large Cui harum sententiarum potiâ—sâ— adhaerenduÌ„ sit Lectoris iudicio reseruatur Vtraque enim fautores habet Sapientes Religiosos Viros Whether of these twoo opinions it were better to folowe it is leafte to the discretion of the Reader For either side is fauoured bothe by Wise and also by Godly menne Therefore the Glose there concludeth thus Meliâ—s dicitur Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs quà m ex Noui vel Veteris Testamenti Authoritate It is better to saie that Confession was Ordeined by somme Tradition of the Vniuersal Churche then by the Authoritie of the Newe or Olde Testamente Likewise saithe Theodorus sometime Archebishop of Canturburie a Gréeke borne Quidam Deo solummodò confiteri debeâ—e peccata dicunt vt Graeci Some saie wee are bounde to confesse our sinnes onely to God as doo the Greciâ—â—s Whereupon the Glose noteth thus Apud Graecos Confessio non est Necessaria quia non emanauit ad illos Traditio talis Emonge the Grecians Confession is not Necessarie for that no sutche Tradition euer came emongest them But what neede many woordes M. Hardinge him selfe in the discourse hereof is forced to confesse that the Expresse Terme of Auriculare or Secrete Confession is Seldome mentioned in the Ancient Fathers His tale had benne truer if he had saide thus The Expresse terme of Auriculare or Secrete Confession is Neuer mentioned in the Ancient Fathers Nowe to passe ouer certaine other M. Hardinges vnnecessarie talkes hée groweth to the mater in this sorte M. Hardinge Concerninge the ministers of the Churche wee saie that they open and shutte by dispensinge the Sacramentes who haue theire vertue of the merites of Christe For where as the Sacramentes haue issued and flowed out of the side of our sauiour Christe sleepinge on the Crosse as by allusion wee maie vse the woordes of the olde figure wherewith the Churche is buylded therefore in the Sacramentes of the Churche the efficacie of the Passion remaineth And for that cause to the Ministers also of the Churche who be dispensours of the Sacramentes a certaine power is geeuen to remoue the barre that excludeth vs from Goddes fauour not through their owne but through Goddes vertue and power and merite of Christes Passion And this power is called by a metaphore the Keie of the Churche whiche is the Keie of Ministerie whereof we shal speake hereafter This power so muche as concerneth releasse of sinnes is exercised in the Sacramente of Penaunce to the benefite of them that after Baptisme be relapsed and fallen into sinne againe Of whiche power no Christen man doubteth onlesse he holde the Heresie of the Nouatians who were condemned for Heretikes by the Churche because they denied that Priestes in the Churche had authoritie to remitte sinnes and so denied the Sacramente of Penaunce The B. of Sarisburie That dewly receiuinge the Holy Sacramentes ordeined by Christe wée receiue also yâ— Remission of Sinnes it is not any way denied For the Substance of al Sacramentes is the Woorde of God whiche S. Paule calleth Verbum Reconciliationis The Woorde of atonemente This Woorde is the Instrumente of Remission of Sinne The Sacramentes are the Seales affixed vnto the same The Prieste is the meane S. Augustine saithe In Aqua Verbum mundat Detrahe Verbum quid est Aqua nisi Aqua In the Water it is the VVoorde of God that maketh cleane Take the VVoorde awaye and what is VVater els but VVater Hereof wée shal haue cause to saie more hereafter Al that is here brought in touchinge Nouatus it is vtterly from the purpose For Nouatus neuer denied but a sinner might Confesse his Sinnes either secretely to God alone or publiquely and openly before the whole Congregation As for Auriculare Confession to the Prieste for ought that maie appeare he neuer heard of it But herein stoode his whole erroure that he thought who so euer had committed any great notorious Sinne after Baptisme notwithstandinge any Submission or Satisfaction he was hable to make yet might he neuer be reconciled vnto his Brethren or be receiued againe into the Churche not that he would hereby driue the Penitent sorowful sinner to despaire of Goddes mercie but as somme Learned menne haue thought onely for example and terrour vnto others And therefore Beatus Rhenanus saithe In hac sententia Veterum permulti fuerunt in ijs etiam Augustinus S. Augustine saithe Cautâ— salubâ—â—terque prouisum est vt locus illius Humilimae Poenitentiae semel in Ecclesia concedatur ne medicina vilis minùs utilis esset aegrotis Iâ— hath benne discretely and wholesomely prouided that it should not be graunted to any man to
we maye gather of his woordes as he meaneth that a Prieste exerciseth not the right of any his owne proper power in remittinge sinnes so in the very place by you alleaged he saith the contrary to your Doctrine For the Right of loosinge and bindinge saieth he is graunted to Priestes onely and therefore the Churche chalengeth it rightly whiche hath true Priestes Lo he vseth the woorde of chalenge Againe in the same place he auoucheth that he whiche receiueth the Holy Ghoste whom Priestes receiue when they be Consecrated in the Sacrament of Order receiue also power to Loose and Binde Sinnes For prouse thereof he alleageth the Scripture Take ye the Holy Ghoste whole sinnes ye remitte they are remitted and whose sinnes ye reteine they are reteined And if you Defender were accustomed to make your humble ConfessioÌ„ and so to be assoiled you should heare some Ghostly Fathers saie to you after certaine other woordes Auctoritate mihi commissa ego te Absoluo c. The B. of Sarisburie In what sense the Prieste without hearinge Confessions maie be a Iudge wée haue sufficiently saide before Neither knowe I what fansie M. Hardinge can haue in so often rehearsal of one thinge With what woordes or coloure of Commission M. Hardinge can furnishe out his Authoritie it forceth not greately Verily without somme shew or countenance his credite would not holde In deede Hugo and Bernarde saie The Iudgemente of God foloweth the Iudgemente of man And Pope Iulius saithe Habet Sacrosancta Romana Ecclesia Potestatem singulari sibi Priuilegio Concessam Aperire Claudere ianuas Regni Coelestis quibus voluerit The Holy Churche of Rome hath Power grounted vnto her by Singulâ—re Priuilege to Open and to Shutte the gates of the Kingedome of Heauen to vvhom she listeth And Cardinal Cusanus saithe Haee Ligandi â—oluendi Potestas non minor est in Ecclesia quà m in Christo This Power of Bindinge and Loosing is no lesse in the Churche then it is in Christe But it is no greate wisedome to geue ouer mutche credite vnto them that so often haue deceiued vs. If theire Authoritie be so greate as they make it let them shewe the woordes of theire Commission The saieing of S. Ambrose is cleare and plaine Verbum Dei dimittit Peccata Sacerdos est Iudex Sacerdos quideÌ„ officium suum exhibet Sed nullius potestatis iura exercet The Woorde of God foregeeueth Sinnes The Prieste is the Judge The Prieste executeth his office But he exerciseth the right of no Povver And to this ende in an other place he allegeth the woordes of the Prophete Esai spoken in the person of God Ego sum ego sum qui deleo iniquitates tuas I am he I am he that put a waie thine iniquities And to laie more weight to S. Ambroses woordes S. Augustine saithe in like sense Officium Baptizandi Dominus concessit multis Potestatem verò Authoritatem in Baptismo remittendi peccata sibi Soli reseruauit Our Lorde hath graunted the office of Baptizinge vnto many but the Power and Authoritie in Baptisme to foregeeue Sinnes he hath reserued Onely to him selfe So saithe S. Ambrose Nostrum est onera remittere Illius est resuscitare Illius est educere de Sepulchro It is our parte to remoue the stone from the graue by Preachinge by Counsel and by Exhortation But it is the Lordes woorke to raise vp the deade It is the Lordes woorke to bring him from the pitte Likewise againe he saithe Neque Legatus neque nuntius sed ipse Dominus saluum fecit populum suum Solus remanet quia non potest hoc cuiquam hominum cum Christo esse commune vt peccata condonet Solius hoc munus est Christi qui tulit peccata mundi It is not the Embassadoure It is not the Messenger but the Lorde him selfe that hath saued his people The Lorde remaineth alone For noman can be partener vvith God in foregeeuinge of Sinnes This is Christes Onely office that hath taken awaie the sinnes of the World And yet is not the Priestes office voide of Power He hath Power and Commission to open the Wil of God and as S. Paule saith to speake vnto the people euen as in the Person of Christe So Tertullian saithe Dandi Baptismi ius habet Summus Sacerdos id est Episcopus The Chiefe Prieste that is to saie the Bishop hath Right and Power to geeue Baptisme But S. Augustine saithe Ministerium dedit seruis Potestatem sibi retinuit God gone the Ministerie of Remission of Sinnes vnto his Seruâ—untes But the Povver thereof he reteined to him selfe So when Christe sent out his Disciples to Preache the Gospel he gaue them Authoritie Power If M. Hardinge wil saie There is no Power or Authoritie in the Reading or Publishinge of Goddes Woorde his owne Doctour Hosius wil telle him that when the Bishop Ordereth a Reader euen after the manner of the Churche of Rome he saithe vnto him Habe Potestatem legendi Epistolas in Ecclesia Sancta Dei tam pro viuis quà m pro defunctis Haue thou Power to Reade the Epistles in the Holy Churche of God as wel for the quicke as for the Deade In deede this is a very special Power sutche as I trowe Christe and his Apostles neuer taught vs. Neither woulde I haue noted it in this place sauing that Hosius the profoundest Proctour of that side thought it a mater woorthe the notinge Sutche power therefore belongeth to Priestes and Ministers in the Churche of God But the Power of Geuinge Remission of Sinne belongeth to God alone and to none other If any man wil presume further S. Hierome saithe as it is alleged before He hath put on the proude looke of the Phariseis And saithe further that sutche Priestes and Bishoppes vnderstande not the Woordes of Christe For saithe he It is not the Iudgemente or Absolution of the Prieste but the Life of the Penitente that is regarded before God And therefore S. Augustine saith Inde nata sunt Schismata cùm homines dicunt Nos Sanctificamus immundos Nos Iustificamus impios nos petimus nos impetramus Hereof grow Schismes and Diuisions in the Churche when menne saie wee Sanctifie the vncleane wee Justifie the wicked wee desire wee obteine Howe he it here commeth in Richardus de Sancto Victore God wate with a ful colde distinction For thus he saithe Christus potuit Dimittere Peccara Nos vero ' non possumus Dimittere Peccata sed tantùm Remittere Peter Lombarde saithe mutche better Christus Sacerdotibus tribuit potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos Christe hath geuen Power vnto Priestes to Binde and to Loose that is to saie to declare vnto menne whoe be Bounde whoe be Loose Sa saithe Bonauentura of the Priestes vnder the Lawe of Mases Mundare dicebantur quia mundatum ostendebant
then graunte you that whiche you denie The woordes whereof you gather this pretensed saieinge of Gregorie as I suppose be these If any man hath caught vnto himselfe that name of Vniuersall Bishop in that Churche of Constantinople then the whole Churche whiche God forbid fell from his state when he that is called Vniuersal fell Gregorie vnderstandeth by the name Vniuersall Bishop as him selfe declareth in many places suche a one as is a Bishop altogether and onely so as there be no other Bishop besides him Now if it were graunted that the Bishop of Constantinople were this one and onely Vniuersal Bishop this inconuenience would folowe that with the fall of that Vniuersall Bishop the Vniuersall Churche also fell For where the Churche is there be Bishoppes and where be Bishoppes there is the Churche and a Bishop Vniuersall by Gregorie is as muche as all Bishoppes That this beinge graunted the whole Churche is fallen from the Faithe thus he proueth For saithe he the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies as Nestorius who thinkinge Christe to be two persones and beleuinge that God coulde not be made man ranne to a Iewishe Infidelitie and as Macedonius who denied the holy Ghost to be God VVherefore if the B. of Constantinople be the Vniuersall Bishop accordinge to the sense aforesaide then at the fall of him from the Faithe as when those two before named fell the Churche also falleth as then by this reason when they were Bishops it fell Thus reasoneth S. Gregorie in that Epistle to Mauritius But because to Gregorie it semeth very farre from reason and incredible that the Churche should fall from the Faithe and faile therefore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuersal Bishop and concludeth that the Bishop of that See in any wise can not so be But if the woorde Vnâ—uersall signifie a soueraintie of charge and Supremacie of Gouernement ouer the whole Churche whiche Christe committed to Peter and in Peter to his Successours the Bishoppes of Rome when he saide Feede my Shepe in this sense it is not impious nor erroneus nor contrary to the minde of S. Gregorie to call the Successour of Peter Christes vicare in Earth the Vniuersal Bishop that is to saie the highest of al and hauinge power ouer all other Bishoppes and Bishop of the Vniuersall Churche And as Christe gaue to S. Peter and his successours for the benefite of his Churche a Supreme auctoritie and power â–ª so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his successours the Priuilege of this supreme and moste excellente grace that their Faithe shoulde neuer faile In consideration of whiche singular Priuilege obteined by Christe and graunted to the see Apostolike and to none other Gregorie rebuketh Iohn the Bishop of CoÌ„stantinople so much as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel and against the Decrees of the Canons To conclude if either Gregorie or any other man shoulde saâ—e that the Churche dependeth vpon one man he mighte seeme to saie truthe meaninge rightly and that not alone nor without good Authoritie For suche a saieinge we finde vttered by S. Ierome The safetie of the Churche saithe he dependeth vpon the dignitie of the highest Priesie who if he haue not auctoritie peerlesse and aboue all other there will be so many Schismes in the Churche as there be Priestes VVhich peerlesse auctoritie aboue all other as S. Hierome in that place dothe attribute to ‡ to the Bishop of euery Dioces directly so consequently to Peters Successor to whom it was saide Feede my Sheepe For by what reason in eche Dioces it behoueth one Prieste to be highesâ—ouer other Priestes by the same and in like proportion nolesse it behoueth that in the whole Churche one Bishop be highest ouer other Bishoppes I meane for auoidinge Schismes The B. of Sarisburie Yf yée had better looked on your Bookes M. Hardinge ye woulde not haue benne so hasty in dealinge Lies Wée falsifie not that good Fathers Woordes but reporte them truely as wée finde them For thus he writeth in sundrie places of Iohn the Bishop of Constantinople that firste auanced him selfe aboue al his Brethren and required to be called the Vniuersal Bishop of al the worlde Vniuersa Ecclesia â statu suo corruit quando is qui appellatur Vniuersalis cadit The whole Vniuersal Churche falleth from her state when he falleth that is called the Vniuersal Bishop This is no Lie M. Hardinge Conferre the places yée shal finde the woordes as wee reporte them It standeth not neither with your profession nor with your modestie so vncourteously to vse your tongue We neither Lie our selues nor father Lies vpon the Doctoures God be thanked his cause is sutche as maie wel be maineteined without Lies But to put you further oute of doubte the sense of these woordes ye maie finde often vttered by S. Gregorie in other places Vnto Anastasius the Bishop of Antioche he writeth thus Vt de honoris vestri iniuria taceam si vnus Episcopus vocatur Vniuersalis vniuersa Ecclesia corruit si Vnus Vniuersus cadit To dissemble the iniurie donne to your Honoure if one Bishop be called Vniuersal then if that One Vniuersal Bishop fal the whole Vniuersal Churche goeth to grounde Againe he saithe in the same Epistle Vos eandem causam Nullam dicere non debetis Quia si hanc aequanimiter portamus Vniuersae Ecclesiae Fidem corrumpimus Ye maie not saie This is a mater of no importance For if wee patiently beare these thinges wee destroie the Faithe of the Vniuersal Churche Againe he saithe In isto Scelesto vocabulo consentire nihil aliud est quà m Fidem perdere To consente vnto this wicked Name is nothinge els but to lose the Faithe Againe Flens dico Gemens denuntio Quia cùm Sacerdotalis Ordo intus cecidit foris diu stare non poterit I speake it with teares I tel it with sighe of Harte For seeinge the Order of Priesthoode is fallen within it cannot nowe stande longe without Againe Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes figit vt nulli sit dubium quin nisi vnanimiter fauente Domino cunctorum prouida Pastorum turba concurrat omne quod absit citiùs ouile dilaniet The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche that onlesse by Goddes Grace the prouident companie of al Bishoppes ioine togeather there is no doubte but he wil soone destroie the whole flocke whiche God forbid And againe he compareth the Pride of this name with the Pride of Antichriste and saithe that the one shal woorke the Confusion of the Churche no lesse
S. Paule allegeth the Authorities of the Heathen Poëtes Aratus Menander Epimenides that neuer knewe God Christe thought it no scorne to receiue witnesse at Infantes mouthes No he refused not the Diuels when they bare witnesse with him and saide We knowe that thou arte Christe the Sonne of the Liuinge God Pauperes à Lugduno founde faulte with the Pride of the Pope with the lewde life of the Cleregie with Purgatorie with Holy Water with Pardonnes and with other your like deceiuinges of the people They translated the Bible and praied in theire natural knowen mother tongue These were theire Erroures Therefore were they called detestable Heretiques therefore were they coÌ„demned by your Churche of Rome But Goddes Name be blessed for euer Sithence that time the Popes painted Power hath stil abated and these poore detestable condemned Heretiques haue stil encreased The Apologie Cap. 15. Diuision 2. I knowe wel yenough the Authoritie of these foresaid persones wil be but lightly regarded amongest these men â–ª Howe then if I cal foorth those for witnesses whoÌ„ they theÌ„ selues haue vsed to honoure What if I saie that Adrian the Bishop of Rome did frankly confesse that al these mischieues braste out firste from the high Throne of the Pope M. Hardinge Here haue wee a man of strawe set vp whom this defender nameth Adrian Bishop of Rome He geueth him a waze of strawe in his hande that a farre of semeth to be a sore weapon taken out of the armorie of Platina as is pretended But when ye come neare and beholde what felow this is and conferre with Platina touchinge his weapon ye see it to be a fained thinge For there is no sutche saieinge by Platina attributed to any of the six Adrians Bishoppes of Rome ‡ whose liues he writeth And mo there were not Therefore where you saie What if I saie that Adrian c. I answere thereto that if you so saie you saie a false lie The B. of Sarisburie Touchinge this pretie fansie of a man of Cloutes and a vvaze of stravve I sée wel M. Hardinge ye thoughte it good policie to clowte vp the matter and to satisfie your Reader with a stravven ansvveare The stravve was in your eies M. Hardinge not in the man Ye stoode too far aluffe your eies daseled and therefore ye knewe not what ye sawe If ye had drawen neare ye should soone haue founde your owne erroure It was no man of stravve but Pope Adrian the sixthe and laste that wée spake of Onlesse ye thinke the Popes Holinesse to be a man of stravve For thus he pronounced at Norinberg in Germanie in the great assemblie of yâ— Empiere by the mouthe of Cheregatus his Legate a Latere A Sacerdotibus iniquitatem populi dimanare multis nunc annis grauiter multisque modis peccatum esse Romae inde à Pontificio Culmine malum hoc atque luem ad inferiores omnes Ecclesiarum Praefectos defluxisse Thus Pope Adrian bade his Legate saie That the iniquitie of the people grewe from the Priestes And that nowe for the space of many yeeres there haue benne greate and greuous offenses committed in Rome And that al this plague and mischiefe hath flowed vnto al the Inferioure Rulers of the Churche euen from the Highe Throne of the Popes Holinesse This same storie is also extante printed at Colaine in a Booke called Fasciculus rerum Sciendarum Thus therefore once againe wée saie M. Hardinge that Pope Adrian 6. frankly confessed that al these mischiefes procéeded firste euen from the Throne or Seate of the Popes Holinesse and saieinge the same notwithstandinge your vnciuile speache wée saie no lie And leste ye shoulde thinke this Legate Cheregatus either of foregeatefulnesse or of malice did his errante otherwise then he had in Commission the like woordes haue sitheÌ„ce beÌ„ne vttered in your owne late chapter at Tridente by Cornelius the Bishop of BitoÌ„to These be his woordes Effecerunt tandem vt Pietas in Fucum Hypocrisim c. They haue brought to passe that Godlinesse is turned into Hypocrisie and that the Sauoure of Life is turned into the Sauoure of Deathe Woulde God they were not gonne wholy with general consente from Religion to Superstition from Faithe to Infidelitie from Christe to Antichriste from God to Epicure saieing with wicked harte and filthy mouthe There is no God Neither hath there benne this greate vvhile any Pastoure or Pope that regarded these thinges For they al bothe Pope and others sought theire ovvne and not so mutche as one of them neither Pope nor Cardinal sought for the thinges that perteine to Iesus Christe Therefore M. Hardinge ye maie hencefoorthe spare your Vnsauery and bitter speaches For in these reportes there is no lie The Apologie Cap. 15. Diuision 3. Pighius acknowlegeth herein to be a faulte that many Abuses are brought in euen into the very Masse whiche Masse otherwise he woulde haue seâ—â—e to be a moste reuerend matter Gerson saithe that through the number of moste fonde Ceremonies al the Vertue of the Holy Ghoste whiche ought to haue ful operation in vs and al true godlinesse is vtterly quenched and deade Whole Graecia and Asia complaine howe the Bishoppes of Rome with the martes of theire Purgatories and Pardons haue both tormented mennes Consciences and piked theire purses M. Hardinge In deede pighius in his sixth coÌ„trouersie speaking of priuate masses denieth not but certaine abuses be crept into that most Holy and most helthful thing for so he speaketh And adding further we snow saith he to what man and to what men it perteineth the same to correcte And let eche man acknowledge his owne measure and vnderstande his dutie As who shoulde saie it is not meere for euery man to take vpon him to amend any thinge that is amisse about the Masse For he meaneth not that the Masse it selfe is erroneus as ful wel there he declareth but that men be faulty in abusinge that moste Holy Sacrifice For many come to the Aulter vnworthely Many be presente at it that ought not to come within the Churche dores Some Priestes be of so lewde liues and of so vnreuerent behauiour at it as it were better they abstained Albeit I thinke he meante rather sutche abuses as the learned Fathers of the prouincial Councel of Coulen woulde to be amended to witte certaine peculiar offices of Masses deuised by men of late yeeres besides the ordinance of the Ancient forefathers As for the other greate troupe ye bringe with you out of Grece and Asia firste we require you to make them agree with your selues and with the Catholike Churche aboute the procession of the Holy Ghoste and then we shal answere both you and them concerning your greuous matter of Purgatorie and Pardons It is not our manner to take the saieinges of Heretikes for good and sufficient Auctoritie The B. of Sarisburie In déede M. Hardinge here ye hewe ouer highe Ye take vpon
his owne Iudgemente but onely as in the personne of the Heretique Zuenkfeldius Therefore ye saie wée charge him wrongefully with the allowinge of that thinge whiche he expressely and plainely reproueth Firste of al the Authour of the Apologie protesteth that if there were any ouersight herein it procéeded onely of erroure and not of malice as it maie wel appeare in that he was not deceiued alone For if he were deceiued in mistakinge these woordes diuerse others the beste Learned of this age haue benne deceiued therein as wel as he Nicolaus Gallus hereof writeth thus Hosius Cardinalis Legatus Sanctissimi praesidens Concili◠Tridentini in suo Libro de Expresso Verbo Dei ait Nos verò Dei de Coelo sententiam potiùs expectabimus c. Non oportet Legis aut Scripturae esse peritum sed à Deo doctum Vanus est labor qui Scripturis impenditur Scriptura enim Creatura est egenum quoddam Elementum Cardinal Hosius Legate vnto the most Holy Father and President of the Councel of Trident in his Booke De Expresso Verbo Dei saithe thus We wil rather waite for Goddes wil from Heauen c. It behooueth not a man to be skilful in the Lawe of God or in the Scriptures but to be taught of God It is but loste laboure that is spente in the Scriptures For the Scripture is a Creature and a poore kinde of out warde Elemente Thus Nicolaus Gallus burdeneth your owne Catholique Frende Hosius with these woordes and not the Heretique Zuenkfeldius Likewise saithe Flacius Illyricus speakinge of the same woordes of Hosius Vnum locum ex plurimis proferam in quo Hosius alterius cuiusdam sententiam de hac re citans comprobat Nos Dei de Coelo Sententiam potiùs expectabimus c. vanus est labor qui Scripturis impenditur One place I wil allege out of many where Hosius bringinge in the saieinge of one certaine man meaninge Zuenkfeldius allovveth vvel of the same These woordes saithe Illyricus Hosius vttereth in the name personne of Zuenkfeldius Yet neuerthelesse he alloweth them as his owne To like pourpose writeth Iacobus Andreae who after he had reported al the foresaide woordes in the ende concludeth thus Hactenus Hosius Quae verba siue Hosius suo siue aliorum nomine recitet certè hanc else Asoti Hosij de Sacra Scriptura sententiam non est obscurum Thus farre Hosius whiche woordes how so euer Hosius reporte them either in his owne name or in the name of somme other without al doubte this is the Judgemente that bothe Asotus and Hosius haue of the Holy Scripture So likewise saith that moste Graue and Learned Father Iohannes Brentius Intereà vociferantur Sacram Scripturam else Dubiam Ambiguā Praeceptorem Mutum Literā Occidentem Literam Mortuam adeoque fi Reuerendis illis Patribus libuerit Aesopi Fabulas In the meane while they crie out y◠the Holy Scriptures are Blinde and Doubteful a Doūbe Scholemaister a killinge VVrite a deade Letter yea and if it shal like these Reuerende Fathers no better then Esopes Fables Perhaps ye wil saie of these Learned Menne as yée saie of some others Thei vsed onely their patched Notebookes and scattered Authorities by snappes and peeces here and there a line or twoo and vnderstoode not what they wrote Notwithstandinge what so euer it shal please you to saie as therein your grace is very greate yet you sée by these fewe and muste néedes confesse if the Authoure of the Apologie thouchinge this place of Hosius were happily ouerseene by erroure yet he had to many of the beste Learned of this age to keepe him companie in his erroure Verily they saie not as you saie Thus saithe Zuenkfeldius They saie as wée saie Thus saith Hosius It Hosius were hable to blinde so many wée must thinke he was a skilful Writer The fairest coloure ye can laie hereon is this How so euer these woordes be vttered by Hosius yet was this no parte of his meaninge Yet Iacobus Andreae saith Hanc else Asoti Hosij sententiam non est obscurum Without doubte this is the very meaninge of Alotus and Hosius And Illyricus saith Hosius alleginge the saieinge of one certaine man whereby he meaneth the Heretique Zuenkfeldius allovveth vvel of the same But for as mutche as yée saie This Glose is more maliceous then the Former Erroure and that therein wee spitefully discouer our Malice without Reason without Learninge without VVitte and require vs to repente for shame as if it were a Sinne not againste Hosius but againste the Holy Ghoste I beseche you therefore indifferently to consider with what reuerence and modestie not onely Hosius but also sundrie others your Frendes of that side haue vsed to speake and write of the VVoorde of God Ludouicus a Canon of the Churche of Laterane in Rome in an Oration openly pronounced in your late Chapter at Tridente saithe thus Ecclesia est Viuum pectus Christi Scriptura autem est quasi Mortuum Atramentum The Churche is the Liuely Breaste of Christe But the Scripture is as it were Deade Inke Likewise saide the Bishop of Poiters in the same your Chapter Scriptura est res manimis muta sicut etiam sunt reliquae Leges Politicae The Scripture is a Deade and Doumbe thinge as are al other Politique Lawes Albertus Pigghius saithe Si dixeris haec referri oportere ad Iudicium Scripturarum Communis re sensus ignarum esse comprobas Sunt enim Scripturae Muti Iudices If thou saie These maters muste be put ouer to the Iudgemente of the Scriptures thou she west thee selfe to be voide of common reason For the Scriptures are doumbe Iudges and cannot speake Eckius calleth the Scriptures Euangelium Nigrum Theologiam Atramentariam The Blacke Gospel and Inken Diuinitie Againe Pigghius saithe Ecclesia habet illam potestatem vt possit Scriptis quibusdam impertiri Canonicam Authoritatem quam nec ex se nec ex suis Authoribus habent The Churche hath power to geeue Canonical Authoritie vnto certaine Writinges whiche otherwise they haue not neither of them selues nor of their Authours There maie be certaine Bookes allowed for Scripture saithe he that haue no credite nor Authoritie of them selues Therefore the meaninge hereof must néedes be this The Churche of Rome hath Authoritie to make Scriptures Againe he saithe Sunt Scripturae vt non minùs verè quà m festiuè dixit quidam velut Nasus Cereus qui se horsum illorsum in quancunque volueris partem trahi retrahi fingique facilè permittit As one man bothe truely and merily saide the Scripture is like a Nose of VVaxe that easily suffereth it selfe to be drawen backewarde and forewarde and to be moulded and falshioned this waie and that waie and how so euer yee liste Thus M. Harding yée teache the people to reuerence weighe the
not as a cause of Foregeuenesse to be obteined Your very Glose saithe Apud Graecos Confessio non est necessaria quia non emanauit ad illos Traditio talis Emong the Christians in Graecia Confession of Sinnes is not necessarie for that this Tradition neuer came emonge them Yet M. Hardinge I trowe yee wil not saie but theire sinnes maie be foregeuen Certainely Chrysostome saithe Solus te Deus confitentem videat Let God onely see thee making the Confession of thy Sinnes It was very mutche therefore M. Hardinge for you so assuredly and so precisely to saie that sinnes can neuer be foregeuen without your Priuie Confession and specially thereby to proue the Vniuersal Headeship of the Pope The Apologie Cap. 11. Diuision 3. Bisides also that God by his Prophetes often and earnestly commaundeth the King to cutte downe the Groues to breake downe the Images and Aultars of Idoles and to Write out the Booke of the Lavve for him self and bisides that the Prophete Esaias saith a Kinge ought to be a Patrone and a Nurse of the Churche c. M. Hardinge Your seconde argumente for the Ecclesiastical Power of Kinges is because God bad them to cut downe superstitious groues and ouerthrowe idols as though this were not an office of executinge a commaundemente rather then of decreeinge any thinge The Authoritie to discerne an image of Christ from an idol of the deuil belongeth to them who knowe that an image is a name of art which is of God an idol is a name of false woorshippinge whiche is of the Deuil So that an image is godly and idol deuilishe VVhen the Prieste hath iudged this or that to be an idol or when it is euident that so it is then the kinge shal do wel to breake it downe But if the Kinge wil breake downe the image of Christe when the Priest telleth him it is a godly representation and no idol then the Kinge dothe more then his office requireth And shal not onely not proue his supremacie but also shal incurre danger to be reiected of God as Kinge Saul was when he despised to keepe the commaundement of Samuel the high Prieste VVhereas you alleage for a Kinges Ecclesiastical Power that he was commaunded to write out the Booke of the lawe for him selfe why lefte ye out that whiche foloweth there immediately accipiens exemplar à Sacerdotibus Leuiticae tribus The Kinge muste write out a Booke of the Deuteronomie but the example thereof he must receiue of the Priestes that be of the tribe of Leut. If in spiritual matters the Kinge were aboue the Priestes why had he not the Kepinge of the Lawe in his owne handes VVhy muste he take it of the Priestes why did not rather the Priestes come to him sith the inferiour taketh al his right of the superiour If the Priestes muste geue the holy scripture vnto the Kinge then verely muste he take sutche as they geue him and with such meaning as they geue vnto it So that if you had not falsefied the meaninge of Gods woorde by leauinge out halfe the sentence this place had proued againste you It is to be weyed to what ende a Kinge is required to haue and to reade that holy Booke Verely not to take vpon him the parte of a iudge in causes of Religion but as there it is expressed to thintent he learne to feare his Lorde God and kepe his woordes and ceremomonies in the lawe commaunded and that his harte be not lifted vp into pride aboue his brethren c. I omitte that you reade Librum legis whereas the Churche readeth Deuteronomium * it were too longe to enter into that disputation The booke of the lawe signifieth the whole law the Deuteronomie is but one of the fiue bookes VVhere Esaie calleth a Kinge a Patrone of the Churche I haue not founde But were it he called him so it betokeneth that he shoulde defende the Churche from worldly ennimies as in repellinge the Turkes in expellinge Heretikes and sutche like Kingely actes VVhiche proueth no spiritual supremacie but vnder God a fealtie and seruiceable power I finde where Esaie saith Et erunt Reges nutricij tui Reginae nutrices tuae Kinges shal be thy fosterers and Quenes thy nourses But not euery nourse or fosterer is aboue him who is nourished A faitheful seruant oftentimes fostereth the maister Yet is he not aboue his maister Besides S. Hierome vnderstandeth the Kinges whom Esaie nameth to be the Apostles accordinge to whiche sense it maketh nothinge to the purpose it is alleaged for The B. of Sarisburie Al Christian Princes are mutche beholden to you M. Harding yée make them so like to Polyphemus y◠Giante after his eies were striken out that is to saie to a man mighty in body and greate in boanes but starke blinde and no waie hable to guide him selfe A King yée saie maie not take vpon him to Iudge or Pronounce in maters of Religion bee they neuer so cleare but onely must hearken be ready to execute what so euer shal be thought good and commaunded by your Bishoppes as if he were onely your Bishoppes man So saithe your Holy Father Pope Bonifacius 8. Gladius Materialis exercendus est manu Regum Militum Sed ad nutum patientram Sacerdotis The Material or Temporal Swerde muste be vsed by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste By which Prieste he meaneth the Pope But Dauid saithe Now yee Kinges haue vnderstanding Be learned yee that iudge the Earthe Good Kinges haue oftentimes refourmed Religion and haue lawfully controlled and corrected and deposed idle and wicked Bishoppes as before in place conueniente it is largely proued The Emperoure Iustinian threateneth if the Bishop offended in saieing the publique seruice or in the Ministration of the Sacramentes that then he him selfe woulde vse his Authoritie ouer him and see him pounished Franciscus Zarabella saith that for any crime notorious the Emperour maie summone the Pope to appeare before his Maiestie and maie require him to yelde a reckening of his Faithe And yet wil yée saie The Emperoure is stil the Popes man and maie iudge nothinge in Causes of Religion without him The Kinge yée saie is not hable to Iudge whether an Idole be an Idole or no but by the leadinge and teachinge of the Prieste So wel yée wishe al Christian Princes were instructed that thei should not be hable either to sée or to speake without you But what if you Priestes saie as it hath often happened God is an Idole an Idole is God Light is Darkenesse and Darkenesse is Light what if they saie Greate is Diana the Goddesse of Ephesus What if they condemne the innocente and saie as they smometime saide of Christe Onlesse this man were a malefactoure wee woulde neuer haue brought him to thy hande Yet muste the Prince
Ornatam aequis Senioris Regiae Romae Priuiulegijs frui in Ecclesiasticis sicut illa Maiestatem habere negotijs Vnto the See of the Olde Rome in consideration of the Empiere of that Cittie Our Fathers haue accordingly geeuen Priuileges And vpon like consideration the hundred and fiftie godly Bishoppes haue geeuen equal and like Priuileges to the Cittie of Nevve Rome whereby is meante the Cittie of Constantinople For that thei thought it reasonable that the same Cittie of Constantinople being nowe adourned with Empiere and Senate shoulde also also haue Priuileges Equal vvith Rome the Elder and haue the same Maiestie and Authoritie in Ecclesiastical affaires that Rome hathe Thus yee see your Pope had not then a Power Peerelesse ouer al the Worlde but was made Like and Euen and Equal in al respectes to one of his Brethren Therefore if the Bishop of Rome were the Heade of the Churche then was the Bishop of Constantinople likewise y◠Heade of the Churche And if the Bishop of Romes Povver vvere Vniuersal then was the Bishop of Constantinoples Povver Vniuersal as wel as his For the Councel alloweth as mutche Ecclesiastical Authoritie to the one Bishop as to the other Nowe shortely to consider the whole substance of your talke Firste yee saie These three Bishoppes Dioscorus Iuuenalis and Thalassius were neuer condemned in the Councel of Chalcedon This yée sée is One Vntruthe Secondely yée saie The Ciuile Magistrate neuer condemned them This is an Other Vntruthe Thirdely yée saie Iuuenalis and Thalassius were rebuked for sitting as Iudges in Councel without the Popes Authoritie These are tvvoo other Vntruthes For neither had the Pope any sutche Prerogatiue at that time nor was this the Cause of theire Condemnation And yet as if ye woulde renne vs ouer with terroure of woordes yée crie out with a courrage vvhat is Impudencie what is Licenceous Lieing what is deceitful dealinge if this be not Touchinge these firy termes M. Hardinge I dare not Answeare you But as for Plaine lieinge without a difference if ye knowe not what it is looke through your owne Bookes ye cannot faile of it Verily it is to publishe Vntruthes so largely so liberally as you haue donne onely vpon affiance of the simplicitie ignorance of your Reader without regarde or feare of God or Man The Apologie Cap. 14. Diuision 2. In the Chirde Councel at Constantinople Constantine a Ciuile Magistrate did not onely sitte amongest the Bishoppes but did also Subscribe with them For saithe he VVe haue bothe readde Subscribed M. Hardinge The subscribing is not the matter but the iudginge Constantine subscribed to the Councel as now al Christen Princes beinge required ought to subscribe to the Tridentine Councel But Constantine vsed not this stile when he subscribed Definiens subscripsi I haue subscribed with geuing definittiue sentence For so to subscribe it apperteined onely to Bishops The Apologie Cap. 14. Diuision 3. In the Seconde Councel called Arausi canum the Princes Embassadours beinge Noble Men borne not onely spake their minde touchinge Religion but sette to theire handes also as wel as the Bishoppes For thus it is written in the later ende of that Councel Petrus Marcellinus Felix and Liberius being Most Noble Men and famous Lieurenantes Captaines of Fraunce also Peeres of the Realme haue geuen their consent and ser to their handes Further Syagrius Opilio Pantagathus Deodatus Cariattho and Marcellus menne of very greate honoure haue Subscribed M. Hardinge vvhat if al the laiemen of the worlde had subscribed by the worde of consenting or agreeing to the Bishops decrees eche one writinge thus as in that case the olde manner was consentiens subscripsi VVhat other thinge is proued thereby then that they thought it necessarie to allowe that whiche Bishops had determined VVhiche we wish ye woulde do The Apologie Cap. 14. Diuision 4. If it be so then that Lieutenantes Chiefe Captaines and Peeres haue had Authoritie to Subscribe in councel haue not Emperours and Kinges the like Authoritie M. Hardinge Kinges and Quenes not onely might but ought to subscribe when they are required The B. of Sarisburie Here M. Hardinge yée are driuen to many shiftes Somme of you saie that Princes Embassadours Ciuile Magistrates had no right to Subscribe in Councel but onely by licence sufferance of the Bishoppes Somme others haue found out a certaine difference in Subscriptions The Bishop yée saie Subscribed in one Fourme the Ciuile Magistrate in an other The Bishop thus Definiens Subscripsi By geuing my Definitiue Sentence I haue Subscribed The Laie Magistrate thus Consentiens Subscripsi Geuinge Consente hereto I haue Subscribed Thus haue you found out a knotte in a russhe diuised a Diuersitie without a Difference Certainely in the Olde councelles there appeareth onely one Fourme of Subscriptions no moe And afterwarde these Two Woordes Definiens and Consenriens wherein you imagine so greate a difference were vsed indifferently as wel of Bishoppes as of others as eche man was best affected Sommetime the Bishop Subscribed Cōsentiens Sommetime the Laieman Subscribed Definiens without seruple In the Councel of Chalcedon it is written thus Ego Dorotheus Episcopus Consensi Subscripsi I Bishop Dorothee haue Consented Subscribed Likewise it is written in the Councel of Parise Ego Probianus Episcopus Bituricēsis consensi Subscripsi I Probiane the Bishop of Bourges haue Consented and Subscribed Marius Victorinus saithe Nicenae Fidei multa Episcoporum milia Consenserunt Many thousande Bishoppes Consented vnto the Nicene Faithe Of the other side the Laie Prince in Councel hath had Authoritie not onely to Consente and agrée vnto others but also to Define and Determine and that in Cases of Religion as by many euidente Examples it maie appeare Euagrius saithe as it is before alleged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They y◠were of y◠Senate or the Lordes of the Councel Determined these thinges Sozomenus saithe Imperator Constantinus iussit decem Episcopos Orientis totidem Occidentis quos Synodus designasser ad Aulam suam venire sibi exponere Decreta Concilij vt ipse quoqque consideraret an secundum Scripturas inter se conuenissent de rebus agendis quae optima viderentur Determinaret The Emperour Constantine commaunded that tenne Bishoppes of the Easte and tenne of the Weaste chosen by the Councel shoulde repaire to his Courte and open vnto him the Decrees of the Councel that his Maiestie might consider whether they were agreed accordinge to the Scriptures and that he might further not onely Consente or agrée but also Determine and Conclude what were beste to be donne Aeneas Syluius whiche afterwarde was Pope Pius 2. saithe thus Visum est Spiritui Sancto nobis vnde apparet alios quà m Episcopos in Concilijs habuisse vocem Decidentem It seemeth good to the Holy Ghoste and to vs. Hereby it appeareth that somme other biside Bishoppes had a voice Definitiue in Councelles And againe he
Councel aboue the Pope In the Summone and firste Entrie of your Assemblie there Pope Paule had forgotten Christe and leafte him quite out of Companie and supplied the wante of him with the Authoritie of Peter and Paule An other of your Reuerende Fathers there maketh Marie the Blessed Virgine Equal vvith Christe and calleth her his most Faithful Felovve Fidelissimam Christi Sociam An other of the same Companie telleth vs that the Pope is the Light that is comme into the vvorlde Papa Lux venit in Mundum To be shorte the whole Issue and Conclusion of al your dooinges there by the ful agréemente of al your Fathers hangeth vpon the Popes onely pleasure And by your Doctrine the Pope maie not be controlled what so euer he doo neither by the Cleregie nor by al the whole Worlde And what so euer the Pope shal wil to staie or passe your Doctoures telle vs His onely Wil muste stande for Lavve For these and other like causes bothe the Emperoure Charles 5. also Francise the Frenche King biside sundrie other Christian Princes made open Protestatiō against your said Tridentine Conuenticle being then remoued to Bononia and said it was no lawful General Councel but onely an Assemblie of a fewe certaine personnes to serue one mans affection and to seeke for gaine Sutche is the opinion that your owne Princes haue of your Assemblies It becommeth vs not yée saie to calle the determinations of your General Councelles the Iudgementes of Mortal menne Yet it became S. Augustine to calle the same Concilia Contendentium Episcoporū The Councelles of quarrelling Bishoppes And againe Humanarum contentionum animosa perniciosa certamina The bolde and hurteful Contentions of worldly quarrelles But what néede wée many woordes Your owne Panormitane saith Leges Summorum Pontificum Conciliorū appellantur Statuta Humana fic strictè non possunt dici Ius Diuinum The Lawes and Determinations of Popes and Councelles are called the Determinations and Lavves of menne and so in streite manner of speache they cannot be called the Lavves of God Yee saie wée are no Bishoppes and therefore haue no Authoritie to holde a Synode Euen so your Fathers in olde time saide that S. Paule was no Apostle and that S. Basile and S. Hilarie were no Bishoppes Of S. Paule it is plaine S. Hilarie saithe of him selfe Auxentius de Persona mea calumniatus est damnatum me à Saturnino audiri vt Episcopum non oportere The Heretique Auxētius laith a quarrel to my personne and for as mutche as Saturninus the Heretique hath condemned me he saithe I maie not be hearde as a Bishop Likewise the Arian Heretiques vsed to saie that S. Basile and other like Learned and Catholique Fathers of that time were no Bishoppes S. Basile thereof writeth thus They calle the Councel of Catholique Bishoppes a Councel of vvicked menne neither wil they once vouchesaue to name them Bishoppes leste they should seeme to allowe the Decrees that they haue made againste them And they challenge them to be no Bishoppes for that as they saie they are the Captaines of a wicked heresie In like sorte he writeth vnto Patrophilus of the Heretique Eustathius He taketh greate heede leste he shoulde happily be forced to calle vs Bishoppes Thus M. Hardinge in denieing vs to be Bishoppes yée doo none otherwise but as other your Predecessours haue donne before you Of the Bishoppes and Prelates of your side I wil saie nothinge What your owne frendes haue thought of them I haue saide before As for vs it shal be sufficient if wée be onely the voice of a Crier in the Wildernesse S. Paule to auouthe his Apostleship saide openly thus Gratia Dei sum id quod sum By the Grace of God I am that I am Yée saie a Prouincial Councel maie not repeale a Councel General as if the Authoritie of your Councelles stoode onely in number and not in Truthe Howe be it the Simple Truthe of God shal ouerweigh Falsehedde be it neuer so General But euen thus saide Auxentius the Arian Heretique againste S. Hilarie These be his woordes Ego quidem pijssimi Imperatores existimo non oportere sexcentorum Episcoporum Vnitatem post rantos labores ex contentione Paucorum hominum refricari My moste Graceous Lordes in my Iudgemente it is not meete after so greate paines taken for the contentions striuinge of a fewe to hazarde the consente and Vnitie of Six hundred Bishoppes Thus the Heretique Auxentius alleged greate multitudes of his Companions againste S. Hilarie and the Catholiques whiche he saide were but a fewe Notwithstandinge it were no harde mater to shewe euidente Examples of General Councelles that haue benne ouerruled by Particulares The General Councel of Nice determined as you saie that al appeales out of al partes of the worlde shoulde lie to Rome Yet the Particulare or Prouincial Councel of Aphrica saithe Si prouocandum putauerint non prouocent nisi ad Aphricana Concilia Ad transmarina autem qui putauerit appellandum à nullo intra Aphricam in Communionem recipiatur If they shal thinke it good to appeale let them not appeale but onely to Coūcelles that shal be holden within Aphrica But who so euer shal appeale beyonde the Seas that is to saie to Rome let noman within Aphrica receiue him to his Communion The General Councel of Nice durste not to dissolue Priestes Marriage The Particulare Councel of Carthage dissolued it vtterly The order of Priuate or Auriculare Confession whiche in your fantasie was receiued generally throughout the whole Churche of God was notwithstandinge quite abolished in the Churche of Constantinople onely by the Particulare aduise of Nectarius Your Blacke Freers in theire Particulare Chapters haue controlled and cut of the General Determination of the Councel of Basile touchinge the conceiuing of our Lady in Original Sinne. And Albertus Pigghius by his like Particulare Authoritie telleth you that as wel this Councel of Basile as also the Councel of Constance beinge bothe General in that they saide The Councel is aboue the Pope Decreed plainely againste Nature againste the manifeste Scriptures againste al Antiquitie and againste the Catholique Faithe of Christe Certainely the Truthe of God is not bounde neither to Personne nor to Place Where so euer it be either in fewe or in many it is euermore Catholique euen bicause it is the Truthe of God In the Councel of Constantinople it is written thus Definierunt pariter vt si quid in Prouincia qualiber emergeret Prouinciae Concilio finiretur The Fathers agreed al togeather that if any mater should happen to growe in the Prouince by a Councel of the Prouince it shoulde be ended Likewise saith Isidorus Manifestum est quo'd illa quae sunt per vnamquanque Prouinciam ipsius Prouinciae Synodus dispenset sicut Niceno constat decretum esse Concilio It is cleare that maters happeninge in euery Prouince by a
harde mater for your Pope out of his owne garde to make sutche Patriarkes yenough one for Hierusalem an other for Constantinople an other for Alexandria an other for Antioche an other for Sidon an other for Tyrus and I marueile if there be not somme Patriarke one or other for Sodome and Gomorre These poore Holy and Hongry Fathers are contented at al times to yelde theire submissions and to sette theire handes to what so euer they shal be required and in the names of those Countries that they scareely ouer hearde of to confesse the Pope their maister to be al more then al. With sutche daine shewes and visaâ—des it pleaseth you to smoothe the worlde It yee doubte hereof yée maie easily finde that one Augustinus de Roma in your late Councel of BauÌ„le hare the name of the Archebishop of Nazareth in lurie Likewise that one Petrus Paludensis a poore Fréere Obsernante not long sithence bare the name of the Patriarke of Hierusalem But what néede moe Examples Your own Ceremoniarie of Rome telleth you thus Consucueruni Autiqui ponere Patriarchas quatuor Ecclesiarum Principalium inter Episcopos Cardinales mixtim Nostro tempore ponuntur immediatè post Cardinales Sunt enim quodammodo ' Titulares They were woonte in olde times to place the Patriarkes of the foure Principal Churches togeather with the Cardinal Bishoppes one with an other But nowe adaies they are placed nexte beneathe al the Cardinalles For in a manner they haue nowe nothinge els but the names of Patriarkes It is moste certaine that the Christian Patriarkes and Bishoppes of those Countries wil neither Communicate with the Pope either in Sacramentes or in Praiers nor any wise yéeld to his Authoritie nor geue any manner of honoure or reuerence to his personne nomore then to Machomete or Antichrist as I haue sufficiently shewed before Touchinge the Number of Bishoppes presente at your Former Assemblie at Tridente I referre mee selfe to the Recordes of the same If yée finde there more then Fourtie Bishoppes I am coÌ„tent to lose my credite And yet of the same number Blinde sir Roberte of Scotland as I haue said before M. Pates of England were seely poore Bishoppes God knoweth endewed onely with bare names without Bishoprikes In your later Assemblie twoo of your Holy Fathers were staine there presently in Aduouterie By meane of whiche misfortune your number by so mutche was abated These be the greate woorthies of the worlde These Cornelius Bitontinus one of the same Companie calleth the Starres of the Churches and the Mighty Armie of Goddes Angelles These haue power to determine maters that thei neuer vnderstoode by Authoritie onely but not by knowledge Alphonsus de Castro as I haue shewed you before saithe thus It is certaine that somme Popes be so voide of Learninge that they vnderstande not the Grammare Rules Erasmus speakinge of sundrie the greate Learned of your side saithe thus Sibi videntur Semidei miro supercilio prae se despicientes Grammaticos Qui si Grammaticae litassent non ad hunc modum se pueris deridendos propinarent They thinke them selues halfe Goddes and with high lookes thei despise poore Grammariens But if they had wel Learned their Grammare thei woulde not offer sutche occasions that children and babes should scorne at theire folie Concerninge the whole mater your Doctours of Sorbona in Parise haue concluded thus Vt Concilium legitimè congregetur sufficit quo'd solennitas forma luris solenniter sit seruata Quia si quis trahere velit hoc in disputationem vtrùm Praelati qui ibi sedent habeant Rectam Intentionem vtrùm sint Docti vtrùm habeant Scientiam Sacrarum Literarum animum obediendi Sanae Doctrinae esset processus in infinitum That the Councel be lawfully assembled it is sufficient that yâ— Solemnitie and fourme of Lawe be solemnely obserued For if a man would caste doubtes whether the Bishoppes that sitte in Councel haue a good Meaninge and whether they be Learned and whether they be skilful in the Scriptures and whether they haue a minde to obeie sounde Doctrine or no then wee should neuer make an ende These be they M. Hardinge to whom yée woulde haue vs to géeue care what so euer thei saie euen as to the Secretaries of the Holy Ghoste But S. Augustine saithe Ecclesiae inter nos agitur causa non mea Ecclesia in nullo homine spem ponere à suo didicit Redemptore It is the Churches cause that wee talke of it is not mine The Churche hath learned of her Redeemer to put no truste in any man The Apologie Cap. 18. Diuision 1. How so euer it bee the truthe of the Gospel of Iesus Christe dependeth not vpon Councelles nor as S. Paule saithe vpon the Iudgementes of Mortal Creatures And if they whiche ought to be careful for Goddes Churche wil not be wife but slacke their duetie and harden their hartes againste God and his Christe goeinge on stil to peruerte the right waies of the Lorde God wil stirre vp the very stones make children and babes cunninge that there maie euer be somme to confute these mennes lies The B. of Sarisburie Hereto M. Hardinge answeareth nothinge els but thus The Councel is the Schoole of Truthe The Bishoppes cannot foreslowe their dueties The Churche of Rome cannot erre Whiche tales wee haue so often and not without wearinesse hearde already Petrus de Palude emongest other your Doctours saithe Non est credendum Ecclesiam Romanam errasse à Fide Ipsa enim potest è contrario cum Christo dicere Ego Testimonium perhibeo de meipsa Testimonium meum verum est No man maie beleue that the Churche of Rome maie erre from the Faithe Contrarywise that Churche maie saie with Christe I beare vvitnesse of mee selfe And my vvitnesse is iuste and true Therefore so longe as the Churche of Rome can speake for her selfe there is no doubte but al is wel The Apologie Cap. 18. Diuision 2. For God is able not onely without Councelles but also wil the Councelles nil the Councelles to maintaine and anaunce his owne Kingedome Ful many be the thoughtes of mans harr saith Salomon but the Counsel of the Lorde abideth stedfast There is no vvisedome there is no knovvledge there is no counsel against the Lorde Thinges endure not saithe Hilarius that be set vp vvith mannes vvorkemanship By an other manner of meanes muste the Churche of God be buiided and preserued For that Churche is grounded vpon the Fundation of the Apostles and Prophetes and is holden faste togeather by one corner stone vvhiche is Christe Iesus M. Hardinge VVhere ye saie that by an other manner of meanes the Churche of God must be builded and preserued shewe vs what other meanes they are and we must saie ye are very cunninge men who correct I will not saie Magnificat but Christes owne ordinaunce for gouernemente of his Churche who hath ordeined Apostles
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
to be of the Churche For they be not ignorant howe greate the auctoritie of the Churche is Of whose gouernours Christe saied he that heareth you heareth me and he that despiseth you despiseth me And againe Tell the Churche They consider in what credite the Churche is with all Christen people howe they staye themselues by it as beinge the pillour and grounde of the truthe howe they Loue her euen as their common Mother howe they honour it as the Body and fulnes of Christe as the spouse of Christe through Faithe accordinge to that is written I will despouse thee to me in faithe As the true Syon whiche our Lorde hath chosen to be his habitation and his restinge place for euer As the safe Arke to keepe vs from drowninge in the dangerous Seas of this worlde out of whiche nolesse then once out of the Arke of Noe is nosaluation Againe they know the Churche must needes be greatly esteemed amonge all the godly for the singular promiser Christe hath made to it that he would be with it all daies to the ende of the worlde That he would pray to his father for the holy Ghost to be giuen to it the spirite of truthe to remaine withit for euer But as Heretikes impugne the lawe by the woordes of the lawe 〈◊〉 S. Ambrose saithe so to ouer throwe the Churche they presume to take vnto them the name of the Churche But what doo 〈◊〉 when they are vrged and wroonge when by force of argumentes they are straighted and as it were driuen to the walle when it is plainely proued to their face whiche is sone done that they be not in nor of the Churche specially beinge of Heresie openly denounced and by iust Excommunication cutte of from the Churche In this case the practise of the Gospellers is vtterly to sette the Churche as taught and with a hote raging spirite to defie it and to saye that themselues be the Catholike Churche and that the Catholikes be the Papisticall Churche the Churche of Antichrist the where of 〈◊〉 a deune of Theeues and I can not tell what The Answeare by the Bishop of Sarisburie TO answeare M. Hardinge to euery parcel of his Booke beinge so longe it would be too tedious Wherefore leauinge many his impertinent speaches other vnnecessarie and waste woordes whiche sundrie his frendes thinke he might better haue spared I wil touche onely so mutche thereof as shal beare somme shewe of substance may any way seeme woorthy to be answeared Firste touchynge the Churche of God we beleue and confesse al that M. Hardinge hath here saide or otherwise can be saide It is the Piller of the Truthe the Body the Fulnesse and Spouse of Christe Al these woordes are vndoubtedly true and certaine And therefore M. Hardinge you are the more blamewoorthy that of the House of God beyng so glorious haue made a caue of Théeues haue turned the beutie of Sion into the confusion of Babylon True it is that Heretiques haue euermore apparelled them selues with the name of the Churche as Antichriste also shal procure him selfe credite vnder the name of Christe Thus did your Fathers M. Harding loÌ„ge agoe They saide then euen as you say now We are the Children of Abraham we are the Euheretours of Goddes promises we haue the Temple of God the Temple of God The Lawe shal neuer passe froÌ„ the Prieste nor counsel from the wise nor the woorde from the prophete Thus coutinuinge wilfully in the open breache of Goddes commaundement neuerthelesse they chearished them selues then as you doo nowe onely with the bare title of the Churche in whose name what so euer credit ye can any wise winne your meaninge is skilfully to conueigh the same ouer wholy to the Churche of Rome as if that Churche onely were the Churche of God without that there were no hope of Saluation And therefore you defende and holde for trueth that your Churche hath authoritie aboue Goddes Woorde And Pope Nicolas saithe Who so denieth the Priuilege and Supremacie of the See of Rome hath renounced the Faithe and is an Heretique And thus as Leo saithe Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your selues with the name of the Churche and yet ye fight against the Churche Likewise saithe S. Cyprian Diabolus excogitauit nouam fraudem vt sub ipso nominis Christiani titulo fallat incautos The Diuel hath diuised a new kinde of policie vnder the very title of the name of Christe to deceiue the simple Nowe concerninge that hote raginge Sprite wherewith M. Hardinge saithe the Gospellers deste the Churche and set it at naught verily I thinke it a harde matter for any Gospeller be he neuer so hote in suche kinde of eloquence to matche M. Hardinge Neither yet maye he wel condemne al suche as in the like cases haue bene hote earnest Esay the Prophete saithe O ye Princes of Sodome and ye people of Gomorrha Iohn the Baptist saithe to the Scribes and Phariseis O ye Serpentes ye generation of Vipers and Adders Christe saithe vnto them Woe be vnto you ye Scribes and Phariseis ye hypocrites Ye are of your Father the Diuel In these eramples wée sée the Sprite of God can sometimes be hote and earnest against the deceiuers of the people and the professed enimies of the Crosse of Christe Neither did either Esay the Prophete or Iohn the Baptiste or Christe desie the Churche of God and set it at naught as M. Hardinge imagineth of vs but rather by these seruent speaches vttered the vehement zele and iuste griefe they had conceiued against them that vnder the name of the Churche abused Goddes people and defaced the Churche For they are not al Heretiques M. Hardinge that this daie espie your grosse and palpable errours and mourne to God for reformation S. Augustine saithe Non debet Ouis pellem suam deponere quâ—d Lupi aliquando se ea contegant It is no reason the Sheepe should therefore leaue of his fliese for that he seeth the Woulfe sometime in the same apparel Likewise it is no reason that wée should therfore geue ouer the right and enheritance wée haue in the Churche of God for that you by intrusion and vniuste meanes haue intituled your selues vnto the same It behooueth vs rather to searche the Scriptures as Christe hath aduised vs thereby to assure our selues of the Churche of God For by this trial onely and by none other it maye be knowen Therfore S. Paule calleth the Churche the Spouse of Christe for that she ought in al thinges to geue eare to the voice of the Bridegrooms Likewise he calleth the Churche the Piller of the Truthe for that shée staieth her selfe onely by the Woorde of God Without whiche Woorde yâ— Churche were it neuer so bewtiful should be no Churche The Ancient Father Irenaeus saithe Columna firmamentum Ecclesiae est Euangelium Spritus vitae
to M. Hardinge Aerius the Arian Heretique the Breache of Vowes the Dissension of Iudgementes in Religion shal be answeared God willinge hereafter eche mater seuerally in his place Wee flatter not our Prince with any newe imagined extraordinarie power but onely geue him that Prerogatiue Chieftie that euermore hath benne dewe vnto him by the ordinance and Woorde of God that is to say to be the Nurce of Goddes Religion to make Lawes for the Churche to heare and take vp cases and questions of the Faithe if he be hable or otherwise to commit them ouer by his authoritie vnto the learned to commaunde the Bishoppes and Priestes to doo their dewties and to punishe sutche as be offenders Thus the godly Emperoure Constantinus sate in Iudgement in a cause Ecclesiastical bitwéene Caecilianus and Donatus à Casis Nigris and in the ende him selfe pronounced sentence Greater authoritie then Constantinus the Emperoure had and vsed our Princes require none This I truste hitherto is no greate Heresie S. Hierome reproued Vigilantius for that he founde faulte with the Vigils or night wakes that then were vsed with Praieing to Sainctes with Woorshippinge of Reliques with Lightes and other suche like weighty maters Touchinge which whole controuersie Erasmus geueth this iudgement in hunc ita conuitijs debacchatur Hieronymus vt plusculum in co modestiae cogar desiderare Vtinam argumentis tantùm egisset et à conuitijs temperasset Against this Vigilantius S. Hierome so raileth that I wante in him some peece of sobrietie I woulde rather he had dealte with argumentes and had spared his railinge Of praier to Sainctes Lightes we shal speake hereafter Night wakes afterward were condemned as I remembre in the Councel of Carthage so Sentence geuen by the Churche with this greate Heretique Vigilantius against S. Hierome Verily the Fathers in a former Councel holden at Eliberis in Spaine decréed thus Placuit prohiberi ne foeminae in coemiterio peruigilent quia saepé sub obtentu orationis scelera latenter committunt It liketh vs that women be forbidden to watche at the places of burial For often vnder pretense of prayer priuily they commit wickednesse To be shorte if Vigilantius were an Heretique for reprouinge of Night Watches why hath the Churche of Rome so longe sithence condemned abolished the same watches agreeably to Vigilantius and contrarie to the Iudgement of S Hierome Reliques were subiecte to muche villanie and are welneare worne out of them selfe The Manicheis emonge other their fantastical errours were wonte to say the the body of Man was made not by God but by the Angels of the Diuel whiche they called Gentem tenebratum and that in Man there be two soules of contrarie natures the one of the substance of God the other of the substance of the Diuel and that either soule contineweth stil as it is and cannot alter That is to say that the good soule can neuer be il and that the il soule can neuer be good And in this sense they saide that Man hath no Frée wil. Al these and other like errours wée abhorre and Detest as frantique furies Wée saie that the Soule of Man is not the substance but the Creature of God an that it maie be changed from good to il from il to good that Dauid maie fal that Paule maie rise that God geueth vs a newe hart and a newe Spirite within our breastes But as touchinge the fréedome of wil and power of our selues we saie with S. Augustine O malum Liberum Arbitrium sine Deo O euil is Free Wil without God Againe Libero Arbitrio malè vtens homo se perdidit Arbitrium Man misusinge his Free Wil spilte both him selfe and his wil. Againe Quid tantùm de Naturae postibilitate praesumitur Vulnerata saucia vexata perdita est Vera confessione non falsa defensione opus habet What doo men so mutche presume of the possibilitie of Nature It is woounded it is mangled it is troubled it is loste It behoueth vs rather truely to confesse it then folsly to defende it Againe Liberum Arbitrium captiuatum non nisi ad peccatum valet Free wil once made thralle auaileth now nothinge but to sinne Agayne Quòd bené viuimus quòd rectè intelligimus Deo debemus Nostrum nihil est nisi peccatum quod habemus That wee liue wel that wee vnderstande aright wee haue it of God Of our selues wee haue nothinge but onely sinne that is within vs. The better to cleare this whole case I thought it good to vse the moe woordes Thus may wée learne to knowe our selues and humbly to confesse our imperfection and to geue the whole glorie vnto God Therefore to conclude S. Augustine saithe Nos volumus Sed Deus in nobis operatur velle Nos operamur Sed Deus in nobis operatur operari pro bona sua volūtate Hoc nobis expedit credere dicere Hoc est pium hoc est verum vt sit humilis submissa Confessio detur totum Deo Tutiores viuimus si totum Deo damus non autem nos illi ex parte nobis ex parte committimus Wee wil but it is God that woorketh in vs to wil. VVee woorke but it is God that woorketh in vs to woorke accordinge to his good pleasure This is behooueful for vs bothe to beleeue and to Speake This is a Godly this is a True Doctrine that our Confession maye be humble and lowly and that God maye haue the whole VVee liue in more safetie if wee geue al vnto God rather then if wee commit our selues partely to our selues and partely to him The Apologie Cap. 2. Diuision 4. That wee be accursed Creatures like the Gyauntes doo warre against God him selfe and liue cleane without any regarde or Woorshippinge of God M. Hardinge VVhat ye bee God knoweth and your owne Conscience shoulde knowe Our Lorde amende bothe you and vs. But to saye some what to that your giltie minde imagineth the VVorlde to reporte of you if they which take away and abhorre the external Sacrifice wherein Christe accordinge to his owne institution is offered to his Father make no warre against God if they whiche make Christe a Minister of Shadowes Signes Tokens and Figures they whiche feare not to breake their solemne Vowes made to God and defende the same as wel done they whiche assure them selues of their Saluation and therefore liue dissolutely without due care and feare of God If I saye they be not cursed Creatures and like Gyantes that warre against God then are ye cleare of this charge The B. of Sarisburie To answeare Ifs with Ifs and Woordes with Woordes it were greate folie Therefore leauinge the answeare of Vowes assurance of Saluation to theire seueral places first wee denie not the Sacrifice of Christe Christe onely vpon his Crosse is our whole and onely Sacrifice for sinne biside him wée haue none other How
conclude what if he be vtterly ignorant as many haue benne and cannot Féede Yet must he needes be the headshepheard ouer the whole flocke and must al the shéepe obey him and heare his voyce that cannot speake Verily S. Augustine saithe Qui hoc animo pascunt oues Christi vt suas velint esse non Christi se conuincuntur amare non Christum vel gloriandi vel dominandi vel acquirendi cupiditate Who so euer they be that Feede the sheepe to the ende to make them theirs and not Christes they soue them selues and not Christe for desire either of glorie or of rule or of gaine The Apologie Cap. 2. Diuision 8. That we set naught by the authoritie of the Auncient Fathers and Councels of olde time that we haue rashly and presumptuously disanulled the olde Ceremonies whiche haue benne wel allowed by our fathers and forefathers many hundred yeeres past both by good customes and also in ages of more puritie and that we haue by our owne priuate head without the authoritie of any Sacred General Councel brought Newe Traditions into the Churche haue donne al these thinges not for Religions sake but onely vpon a desire of contention and strife But that they for their parte haue chaunged no manner of thinge but haue helde kepte stil sutche a number of yeres to this very day al thinges as they were deliuered from the Apostles and wel approued by the most Auncient Fathers M. Hardinge The auncient fathers are but men if they please you not But if ye finde anie colour of aduantage but in the newe Schoolemen ye make mutche of it So that your owne opinion is the rule to esteeme them or despise them Councles ye admitte as your phansie and pleasure leadeth sometimes three sometimes foure sometimes fiue or sixe But al ye would neuer admitte and yet so many as are general and haue bene confirmed by the See Apostolike they are al of like authoritie Concerninge Ceremonies if ye shewe vs not the vse of Chrisme in your Churches if the signe of the Crosse be not borne before you in Processions and other where 's vsed if Holy VVater be abolished if lightes at the Gospel and communion be not had if peculiar Vestimentes for Deacons Priestes Byshoppes be taken awaie and many suche other the like iudge ye whether ye haue duely kepte the old Ceremonies of the Churche As for your newe Traditions Pâ—ites and Ceremonies I can not tel what to make of them nor whether I maye so terme them No manner of thinge haue we changed that is of necessitie either to be beleued or to be obserued The B. of Sarisburie Wée allowe the Auncient Fathers the same credite that they them selues haue euer desired S. Augustine hereof writeth thus Neque quorumuis Disputationes quantumuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua reuerentia quae illis debetur aliquid in illorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter senserint quà m Veritas habet Talis sum ego in scriptis aliorum tales volo esse intellectores meorum We receiue not the Disputations or VVritinges of any menne be they neuer so Catholique or praise-woorthy as wee receiue the Canonical Scriptures but that sauinge the reuerence dewe vnto them wee may wel reproue or refuse some thinges in theire writinges if it happen wee finde they haue otherwise thought then the Truthe may beare them â—utche am I in the writinges of others and sutche would I wishe others to be in mine Likewise he writeth to S. Hierome Non puto Frater te velle Libros tuos legi tanquam Apostolorum aut Prophetarum I recken not my Brother that ye would haue vs so to reade your Bookes as if they were written by the Apostles or Prophetes It is certaine Tertullian EEyprian Clemens Alexandrinus Papias Irenaeus Victorinus Lactautius Hilarius other Ancient Fathers were oftentimes mutch deceiued S. Hierome sâ—â—ffeth at S. Ambroses Commentaries vpon Luke and calleth them Nugas trifles and nicknameth S. Ambrose sometime callinge him Coruus sometime Cornicula Likewise S. Augustine saithe Ecclesiastici Iudices vt homines plaerunque falluntur The Iudges or Doctours of the Churche as beinge men are often deceiued And Thomas of Aquine saithe Non tenemur de necessitate Salutis credere noÌ„ solùm Doctoribus Ecclesiae vt Hieronymo aut Augustino sed ne ipsi quidem Ecclesiae nisi in his quae pertinent ad substantiam Fidei Wee are not bounde vpon the necessitie of Saluation to beleue not onely the Doctours of the Churche as Hierome or Augustine but also neither the Churche it selfe sauinge onely in maters concerninge the substane of Faithe Touchinge the authoritie of Councels S. Augustine saithe Ipsa plenaria Concilia saepè priora à posterioribus emendantur cùm aliquo experimento aperitur quod clausum eâ—at The very General Councels are often corrected the former by the later as often as by trial and experience the thing is opened that before was shut Likewise Panormitane saithe Plus credendum est vni priuato fideli quà m toti Concilio Papae si meliorem habeat authoritatem vel rationem Wee ought to geue more credite to one priuate â—aye man then to the whose Councel and to the Pope if he bringe better authoritie and more reason If the Counsel be wicked and carried with malice as many haue benne specially within these fewe late hundred yeres We saie as the Prophete Esai saithe Inite Consilium dissipabitur Loquimini verbum non stabit quia nobiscum est Dominus Take Counsel togeather and it shal be broken Speake the woorde and it shal not holde For the Lorde is with vs. As for the late Schole Doctours your selues weigh them as litle as noman lesse You say in youre common talkes Bernardus noÌ„ vidit omnia You haue controlled your Doctour of al Doctours Peter Lombard with this common Caueat in the Margine Hic Magister non tenetur Here our Doctour is no Doctour You your selfe M. Hardinge in this youre very Booke against our Apologie sate that your Doctor Gratian was deceiued and in stéede of Anacletus alleged Calixtus You youre selfe againe saie If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singularely Wee folowe them not mutche lesse do wee binde our selues to beeue what soeuer â—lbertus Pigghius hath written And againe VVee binde our selues neither to the woordes of Syluester nor of Pighius And againe wee take not vpon vs to defende al that the Canonistes or Scholemen saie or write And an other of your companie saieth that your Doctour Gratian hath published great vntruthes wilfully falsified the General Councel Nomen Vniuer salis saithe he assutum est à Gratiano Thus M. Hardinge ye vse your Doctours euen as the Marchante vseth his Counters sometime to stande for an hundred pounde
to Lawe in that behalfe made allowed neither by Parlament nor by Proclamation nor agreed vpon by the Cleregie in Publike and lawful Synode This packinge becommeth you it becommeth not the vpright Professours of the Truthe Wherefore your vnlawful Booke as it is so it maye be called an Inuectiue or rather a Famous Libel and sclaunderous VVrite as that whiche seemeth to haue benne made in a corner and cast abroade in the streetes the Authours whereof the Ciuil Lawe punis heth sharpely The B. of Sarisburie Howe far foorth these examples maye serue vs wée remit the iudgement thereof to the discrete Christian Reader It is not yenough thus to crie out Impieties and Heresies M. Hardinges bare Woorde in this behalfe is not sufficient to warrant an euidence Certainely emonge other greate comfortes that wee haue in Goddes mercies this is one and not the leaste that touchinge the Innocencie and right of out cause wée maye saye to you as Christe saide to the Phariseis Wee haue not the Diuel but wee glorifie our Father Or as S. Paule saide vnto Festus Wee are not madde M. Hardinge as ye reporte of vs but wee viter vnto you the Woordes of Truthe and sobrietie But this is a piteous faulte The names of al the Bishoppes Deanes Acchedeacons Personnes Vicares and Curates of England are not sette to our Apologie It is directed neither to the Emperour nor to the Pope nor to the Councel Neither is it Printed with Priuilege of the Prince This laste clause is a manifest Vntruthe and maye easily be reproued by the Printer Hereof ye conclude It is a sclaunderous Libel and was written vnder a Hedge and as you saye in Hucker Mucker Firste were it graunted that al ye saye of Hilarie Melito Iustinus Tertullian and Apollonius were true Yet muste it néedes folowe that al Bookes that are not Subscribed with the Authours names were written in a corner Firste to beginne with the Scriptures tel vs M. Hardinge who wrote the Bookes of Genesis of Exodus of Leuiticus of Numeri of DeuteronomiuÌ„ of Ioâ—ue of the Iudges of the Kinges of the Chronicles of Iob c. Who inrote these Bookes I saye Who authorized them Who Subscribed his name Who set to his Sâ—ale The Booke of Wisedome by some is Fathered vpon Philo by some vpoÌ„ Salomon The Epistle vnto the Hebrewes some saye was written by S. Paule Some by Clemens Some by Barnabas Some by some other so are wee vncertaine of the Authours name S. Marke S. Luke S. Iohn neuer once named them selues in their Gospels The Apostles Crede the Canons of the Apostles by what names are they Subscribed Howe are they authorized To what Pope to what Emperour were they offered To leaue others the Auncient Doctours of the Churche whiche as you knowe are often misnamed Ambrose for Augustine Gréeke for Latine Newe for Olde your Doctour of Doctours the fairest flower and croppe of your garlande Gratianus is so wel knowen by his name that wise menne can not wel tel What name to geue him Erasmus saithe of him thus Quisquis fuit siue Gratianus siue Crassianus What so euer name wee may geue him be it Gratianus or Crassianus And againe he saithe Eruditi negant illam Gratiani nescio cuius congeriem vlla vnquam Publica Ecclesiae authoritate fuisse comprobatam The learned saye that Gratians Collection or heape of maters was neuer allowed by any Publique Authoritie of the Churche And againe Non constat vllis argumentis quis fuerit Gratianus quo tempore opus suum exhibuerit cuius Pontificis cuius Concilij fuerit Authoritate comprobatum It cannot appeare by any tokens of recorde neither what this Gratian was nor at what time he offered vp his Booke nor what Councel nor what Pope allowed it Who subscribed the late Councel of Colaine Who subscribed the Booke not longe sithence sette abroade vnder the name of the Churche of Colaine and named Antididagma To be shorte who subscribed your owne late Booke intituled the Apologie of Priuate Masse Where were they written Where were they Subscribed By what authoritie and vnder what names were they allowed I wil saye nothinge of your late Famouse Volume bearinge the name of Marcus Antonius Constantius This Booke as you see hathe three greate names Notwithstandinge the Authour him selfe had but twoo and yet not one of al these three What M. Hardinge would you make your Brethren beleue that al these be but sclaunderous Writes diuised onely in Hucker Mucker and vnder a Hedge The Decree the Apostles made in the fiftenthe Chapter of the Actes it appeareth not it was so curiously subscribed with al theire names The Protestation of the Bohemiens in the Councel of Basile the Confession of the Churches of Geneua Heluetia for ought that I knowe haue no sutche Publique Subscriptions Neither is it necessarie nor commonly vsed to ioyne Priuate mennes names to Publique maters neither in so mightie ample a Realme vpon al incident occasions is it so easy to be donne Briefely our Apologie is coÌ„firmed by as many names as the highe Courte of Parlamente of England is confirmed Neither was the same conceiued in so darke a corner as M. Hardinge imagineth For it was afterwarde imprinted in Latine at Parise and hathe henne fithence Translated into the Frenche the Italian the Duche and the Spanishe tongues and hathe benne sente and borne abroade into France Flaunders Germanie Spaine Poole Hungarie Denmarke Sueucland Scotland Italie Naples and Rome it selfe to the iudgemente and trial of the whole Churche of God Yea it was Readde and sharply considered in your late Couente at Trident greate threates made there that it should be answeared and the mater by twoo Notable learned Bishoppes taken in hande the one a Spaniarde the other an Italian Which twoo notwithstandinge these fiue whole yéeres haue yet donne nothinge nor I belèeue intende any thinge to doo In deede certaine of your Brethren haue benne often gnawinge at it but sutche as care nothinge nor is cared what they write But if names be so necessarie wee haue the names of the whole Cleregie of Englande to confirme the Faithe of our Doctrine and your name M. Hardinge as you can wel remember emongst the reste onlesse as ye haue already denied your Faithe so ye wil nowe also denie your name To conclude it is greatter modestie to publishe our owne Booke without Name then as you doo to publishe other mennes Bookes in your owne Names For in deede M. Hardinge the Bookes ye lende so thicke ouer are not yours Ye are but Translatours ye are no Authours Yf euery birde shoulde fetche againe his owne Feathers alas your poore Chickens woulde die for colde But you saye Wee offered not our Booke to the Pope No neither ought wée so to doo He is not our Bishop He is not our Iudge Wee maye saye vnto him as the Emperour Constantius saide sometime to Pope Liberius Quoia es tu paâ—s Orbis
Supreme aboue al other auctoritie in Earthe touchinge the gouernement of the Churche yet was it neuer saide ne thought by the Catholiques that al Religion depended onely thereon as your sclaunderous reporte beareth menne in hande The B. of Sarisburie Lanfrancus Euimondus Abbas Cluniacensis Thomas Waldensis Iohn Fisher and other your like Doctours M. Hardinge are ouer yonge al within the space of this laste fiue hundred yéeres far vnlike S. Augustine S. Hierome S. Ambrose S. Chrysostome and others the Ancient Learned Fathers Doctours of the Churche Neither is there any sufficient cause to the contrarie but that Berengarius Iohn Wicklefe Iohn Hus Doctour Luther Zwinglius Oecolampadius others either for Learninge or for Truthe or for Iudgement in the Scriptures or for Antiquitie maye wel safely be compared with them At the least I hope wée maye saie of them as S. Augustine once saide of the Doctours Fathers of his time Neque quorumliber Disputationes quamuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua honorificentia quae illis debetur aliquid in eorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter selfserint quà m Veritas habet Neither weigh wee the writinges of al meane be they neuer so woorthy and Catholique as wee weighe the Canonical Scriptures but that sauinge the reuerence that is dewe vnto them we maye wislike and refuse somewhat in their writinges if we happen to finde that they haue thought otherwise then the Truthe maye beare Likewise the Councelles ye meane are very Newe therefore beare the lesse authoritie for that they be so many waies contrary to the Olde Hereof hereafter more at large Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Therefore wee maye iustly saie to you as S. Augustine sometime saide to Mariminus the Arian Heretique Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaturus obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cuÌ„ ratione conceuer Neither maye I saye to thee the Councel of Nice nor maiste thou laye to mee the Councel of Ariminum either of vs thinkinge thereby to finde preuidice against the other But let vs laye mater to mater cause to cause and reason to reason by the Authoritie of the Scriptures Ye graunte there is more lighte and knowledge nowe then was before The greatter is either your faulte or your folie M. Hardinge that in the broade daye open Lighte so busily set foorthe the woorkes of darkenesse S. Chrysostome saithe Hic est multò impudentior Ex furibus enim leges eos grauiùs puniunt qui interdiu furantur He is very shamelesse that woorketh deceite in the open Lighte For of al Theeues the Lawe moste sharpely punisheth them that robbe in the daye time Therefore S. Cyprian saithe vnto you Ignosci poruit simpliciter erranti Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that is deceiued and erieth of simplicitie maye be pordoned But after that the Truthe is once reueled who so continueth neuerthelesse in his former errour witingly and willingly sinneth without pardonne of ignorance as beinge ouercome by presumption and wilfulnesse You saie not withstandinge al this greate Light wée talke of yet our liues are nothinge comparable to the liues of them that haue benne before vs. This M. Hardinge hathe euer benne an olde complainte in al ages as maye appeare by S. Cyprian S. Augustine and other Ancient Fathers It was a common Prouerbe in olde times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinges a yéere paste are euermore better then thinges presente For euery thinge to vs séemeth the greatter as it séemeth nearest to touche our senses And bicause wée féele not our Fathers euilles therefore wée imagine they had no euil at al. The wise man saithe Ne dixeris quae causa est quòd priora tempora meliora fuerint quà m praesentia Stulta enim est huiusmodi interrogatio Neuer demaunde wherefore the times paste were better then the times presente For in deede it is a foolishe question But M. Hardinge wherefore doo you thus condemne our liues in respecte of our Fathers Certainely you must néedes confesse there are fewer blasphemies fewer Othes fewer breaches of Matrimonie fewer Stewes fewer Concubines fewer Fraies fewer Murthers emongst vs this daie then commonly were at any time emonge our Fathers How be it to let our Fathers passe if it shal please you to laye our liues to your liues although we acknowledge many our imperfections yet Goddes name be blessed wee haue no cause to flee the comparison The Popes woordes you saie were neuer taken for Gospel Yes M. Hardinge and somewhat also aboue the Gospel For proufe whereof it maye please you to remember the woordes of certaine your late Doctours Syluester Prieriâs late Maâ—sâ—ter of Pope Leoes Palaice writeth thus Indulgentiae authoritate Scripturae non innotuere nobis sed authoritate Ecclesiae Romanae Romanorumque Pontificum quae maior est Pardonnes are not warrented vnto vs by the authoritie of Goddes Woorde but by the authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is more then Goddes VVoorde Yf this be not sufficient he addeth farther A doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur authbritatem trahit The Hosy Scripture taketh strength and authoritie of the Doctrine of the Bishop and Churche of Rome Cardinal Cusanus entituleth his Booke De authoritate Ecclesiae Councilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture Your greatest Doctour Albertus Pigghius saithe Apostoli quaedam conscripserunt non vt scripta illa praessene Fidei Religioni nostrae sed potius vt subessent The Apostles wrote certaine thinges not to the ende that sutche willinges shoulde he ouer our Faithe and Religion but rather that they shoulde be vnder Your Canonistes saie a Papa potest dispensare coÌ„ira ius Diuinum The Pope maye dispense against the Lawe of God Papa potest dispensare contra Ius Naturae The Pope maye dispense against the Lawe of Nature Papa potest dispensare contra Apostolum The Pope maye dispense against S. Pause the Apostle Papa porest dispensare contra Nouum Testamentum The Pope maye dispense againste the Newe Testamente Papa potest dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maye dispense with al the CommauÌ„dementes bothe of the Olde and also of the Newe Testamente Hereof more hereafter as farther occasion shal be offered These be your owne Doctours woordes M. Hardinge they be truely reported they be
no scalunders And therefore Franciscus Zarabelia a Cardinal of Rome saithe thus Persuaserunt Pontificibus quòd omnia possent sic quòd facerent quicquid liberet etiam illicita sint plusquam Deus They haue made the Popes beleeue that they might doo al thinges what so euer they sisted yea notwithstandinge they were thinges vnlawful and thus haue they made them more then God You saye The Pope in his common talke maye be deceiued and erre as other menue maye but in his Iudgemente Seate and Sentence Definitiue of Religion be cannot erre as if ye would saye The Pope hath one Sprite in the Consistorie an other at home mutche like as one saide sometimes vnto Cicero in reproche of his inconstancie Aliud stans aliud sedens de Republica loqueris Touchinge the Common Wease ye haue one minde sittinge and an other standinge But Christe saide vnto Peter I haue praied for thee that thy Faithe should not faile Therefore saye you Wée receiue obediently what so euer the Pope speaketh in place of Iudgemente Hereby ye séeme to geue vs secretely to vnderstande that Christes Praiers were auailable for the Pope to kéepe him from errour not in the Churche or Pulpite or Closet or any other common or Priuate place but onely in the Consistorie and Councel in debatinge doubteful cases of Religion But how holdeth this arguments Christe praied for Peter that his Faithe should not faile Ergo the Pope cannot erre Verily S. Augustine saithe Nunquid pro Petro rogabat pro Iohanne lacobo non rogabat Vt de coeteris taceamus VVhat did Christe praie for Peter and did be not praie for Iohn and Iames I wil not speake of the reste Neither did Christe praie for Peter onely or for the Apostles but for al the Faithful that euer should be as him selfe saithe I praie not onely for them but also for al them that through theire preachinge shal beleue in mée How be it what saithe M. Hardinge he so obediently receiueth the Popes Decrees Yewis the Popes them selues wil not so receiue them Platyna saithe Acta Priorum Pontificum sequentes Pontifices aut infringunt aut omninò tollunt Nihil enim aliud isti Pontificuli cogitabant quà m vt nomen dignitatem maiorum suorum extinguerent The nexte Pope either breaketh or vtterly repeaseth his Predecessours Decrees For these litle petie Popes had none other studie to busie them selues withal but onely to deface the name and dignitie of the former Popes Where you saye The whole Councel of Chalcedon so estéemed the voice of Pope Leo as if it had benne the voice of Peter him selfe this M. Hardinge is a manifest Vntruthe as it shal soone appeare I graunte the name of Leo for his greate learninge and granitie was mutche regarded So. S. Ambrose for the like cause was called Orbis terrarum oculus Sacerdotum Archisacerdos Fundamentum Fidei The Eie of the worlde the Head Prieste of al Priestes and the Fundation of the Faithe So Paphnutius beinge no Pope was hearde against al the reste of the Councel of Nice So S. Hierome beinge neither Pope nor Bishop was receiued against this whole Councel of Chalcedon Neither did the Councel folowe Leo alone as the Vniuersal Bishop and Head of the Churche but ioined him together with others as estéeminge them of equal Authoritie For thus they made theire general shoote Omnes ita credimus Leo Papa ita credit Gyrillus ita credit Leo Anatolius ita credunt Thus wee al beleeue Thus Pope Leo beleueth Cyrillus thus beseueth Leo and Anatolius thus beleeue And with what credite can M. Hardinge saie The whole Councel of Chalcedon yelded vnto Pope Leo as if it had benne vnto Peter him selfe For it is certaine that the same whole Councel decreed against Leo and likewise Leo against the Councel For the Councel decreed contrary to the olde Canons that the Bishop of Constantinople emonge the foure Patriarches shoulde be the seconde in dignitie and that the same Bishop of Constantinople should haue and enioie one authoritie and like Priuileges with the Bishop of Rome The woordes be these Acqua Sāctisissmae Sedi Nouae Romae Priuilegia tribuerunt rationabile iudicantes vrbem eam ornatam iam Imperio Senaru aequis Senioris Regiae Romae Priuilegijs frui in Ecclesiasticis sicut illa habet Maiestatem habere negotijs The Fathers gane equal Priuileges vnto the Holy See of Newe Rome whiche was Constantinople thinkinge it to be reasonable that the same Cittie of Constantinople beinge now furnished with Empire and Councel should enioie equal Priuileges with the Princely Cittie of the olde Rome and in al Ecclesiastical affaires shoulde beare the same Maiestie that Rome beareth This thinge Pope Leo mutche misliked and founde greate faulte with the Councel and would in no wise consente vnto it Thus he writeth Quae per occasionem Synodi malè sunt attentata reprehenderam I reproued those thinges that were euil attempted by the Councel of Chascedon And againe Nullum vnquà m potuerunt nostrum obtinere consensum They were neuer hable to geate our consente And when these maters were paste by the consente of al the Bishoppes Lucentius Pope Leoes Legate came whininge in and besought the Councel that the whole mater might be repealed The woordes written in the Councel be these Lucentius dixit Sedes Apostolica quae nobis praecepit praesentibus humiliati non debet Et ideò quaecunque in praeiudicium Canonum hesterna die gesta sunt nob ◠absentibus sublimitatem vestram petimus vt circunduci iubeatis Viri Illustrissimi ludices dixerunt Quod interloquuri sumus tòta Synodus approbauit Lucentius the Popes Legate saide The Apostolique See of Rome whose commission wee haue maye not by any these dooinges be defaced Therefore wee beseche your honours that what so euer was concluded here yesterday in our absence in preiudice of the Canons ye wil commaunde the same to be blotted out The Honorable Iudges made him aunsweare That we haue talkte of the same the whole Councel hath allowed Thus many waies M. Hardinge the Vntruthe of your tale plainely appeareth For the Councel of Chalcedon estéemed not the voice of Leo as if it had benne the voice of Peter as you saye but rather contrariewise made lighte of it and weighed it none otherwise then they same cause Therefore Liberatus saithe thus touchinge the same Cùm Anatolius consentiente Concilio Primatum obtinuisset Legati verò Romani Episcopi contradicerent à ludicibus Episcopis omnibus illa contradictio suscepta non est Et licet Sedes Apostolica nune vsque contradicat tamen quod à Synodo firmatum est Imperatorio Patrocinio permanet When Anatolius the Bishop of Constantinople by consente of the Councel had obteined the Primacie notwithstandinge the Bishop of Roomes Legates stoode against it yet theire gainesaieinge coulde not be receiued neither of the
Iudges nor of the Bishoppes And al be it the Apostolique See of Rome withstande it stil yet the Decree of the Councel by the Emperours warrante continueth in force But you neuer taught vs ye saye y◠the whole state of the Churche dependeth of the Pope It is not your Doctrine you neuer spake it And therefore wée are railers and sclaunderers that so reporte you If it be so in deede M. Hardinge as you saye wherefore then suffer you Cardinal Cusanus to write thus Veritas adhaeret Cathedrae Quare mēbra Cathedrae vnita Pontifici coniuncta efficiunt Ecclesiā The Truthe cleaueth faste to the Popes Chaire Therefore the members vnited to the Chaire and ioined to the Pope make the Churche Wherefore suffer you Iohannes de Parisijs one of your Catholique Doctours to write thus Fiet vnum Ouile vnus Pastor Quod quidem de Christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco cius There shal be one Plocke and one shepheard Whiche thinge cannot be taken of Christe We must needes vnderstande it of some other Minister that ruleth in his steede Wherefore suffer you Nosius your Grande Captaine to write thus Vnum toti praecsse Ecclesiae Vsque adeò est necessarium vt absque hoc Ecclesia vna esse non possit It is so necessarie a thinge that one onely man oueruse y◠who le Churche that without the same the Churche cannot be one Wherefore suffer you your Canonistes to saie Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnū est Caput Supremū Scilicet Papa It is plaine that therefore the Churche is one bicause that in the whole Vniuersal Churche there is one Supreme Head that is the Pope To be shorte why doo you your selfe M. Hardinge allege S. Hieromes woordes directly as ye woulde haue vs beleue to this purpose Ecclesiae salus à Summi Sacerdotis dignitate pendet Which woordes into Englishe ye haue turned thus The safetie of the Churche hangeth of the VVoorship of the Highe Prieste He meaneth the Pope Peters Successour In whiche laste clause ye misconstrue and racke S. Hieromes woordes far contrary to his meaninge For S. Hierome meante not bereby the Bishop of Rome but euery seueral Bishop within his owne Charge euery whiche Bishop he calleth the Highest Prieste as in my Former Replie it is declared more at large If these thinges be true why are they nowe deuied If they be false why are they not condemned I truste it maye appeare by these fewe that wée reporte the Truthe truely and are no sclaunderers The Apologie Cap. 8. Diuision 2. Sithence then they bringe foorthe none of these for them selues and cal vs neuerthelesse Heretiques whiche haue neither fallen from Christe nor from the Apostles nor yet from the Prophetes this is an iniurious and a very spiteful dealinge M. Hardinge Nay Sirs ye shal not so carie awaye the conclusion with a lie But contrarywise sithens wee bringe foorthe many Scriptures for the Truthe whiche ye impugne as your selues shal see when we come to confute your doctrine whiche here foloweth and sithens not withstandinge that ye wil not yeelde to the Scriptures but peruert the True meaninge of them with Gloses and interpretations of your owne Heades frame newe opinions contrary to that ye haue receaued and that the Churche hathe euer taught the Catholikes wilful cal you Heretikes and the Churche wil condemne you for Heretikes and so accompt you vntil ye recant and repent But ye haue not fallen from Christe ye saye nor from the Apostles nor yet from the Prophetes As though they that departe from the Romaine Churche whiche is the Catholike Churche which diuerse times in the Apologie ye confesse fell not from Christe and consequently from the Apostles and Prophetes Saithe not Christe in the Gospel He that heareth not the Churche let him bee to thee as an Heathen and a Publicane Saieth he not also He that despiseth you despiseth mee The B. of Sarisburie Whether parte rightly and reuerently vseth the Scriptures of God and whether peruerteth them by shiftes and Gloses I truste it shal in parte appeare by this conference In déede M. Hardinge it is no great maisterie by your interpretations and handelinges to haue stoare yenough and plenette of Scriptures For this is one special grounde of your Diuinitie Papa potest ex nihilo facere aliquid Sententiam quae nulla est facere aliquam The Pope is hable of nothinge to make some thinge and of no Sentence to make some Sentence By your Doctrine it is lawful and good Logique to reason thus An gloriabitur serra aduersus eum qui trahit illam◠Shal the sawe boaste against him that draweth it Non est Seruus supra Dominum There is no Seruant aboue his Lorde Ergo Noman maye dare to Iudge the Pope Or thus Omnia munda mundis Coinquinatis autem infidelibus mihil est mundum Al thinges are cleane to the cleane but vnto the filthy and Infidelles nothinge is cleane Ergo It is not lawful for Priestes to marry Or as you M. Hardinge sometimes haue delited to reason Nolite dare Sanctum Canibus Geeue not Holy thinges to Dogges Ergo It is not laweful for the Christian vulgare People to Reade the Scriptures Thus maye you easily be wel stoared and ful freight of Scriptures yenough and as S. Hierome saithe maye carrie them captiue to serue your turne But S. Hierome coulde also haue tolde you Non in verbis Scripturarum est Euāgelium sed in sensu The Gospel standeth not in the bare woordes of the Scriptures but in the meaninge Therefore wée maye saye vnto you as S. Cyprian once saide to the Nouatian Heretiques Audite Nouatiani apud quos Scripturae Coelestes leguntur potiùs quà m intelliguntur Hearken hereto ye Nouatian Heretiques emongst whome the Heauenly Scriptures are readde rather then wel perceiued You saye the Churche of Rome by our owne Confession is the Catholique Churche whiche Churche for as mutche as wée haue forsaken wée haue forsalten Christe and his Apostles For saithe not Christe in the Gospel saye you He that heareth not the Churche let him be vnto thee as an Heathen and a Publicane And He that despiseth you despisethe mee Wée graunte M. Hardinge the name of the Churche of Rome is Catholique but the Errours and abuses thereof are not Catholique Neither is it the Churche that wée finde faulte withal but the greate corruptions and foule deformities that you haue brought into the Churche Howe be it your policie herein is apparent Your Reader be he neuer so simple maye soone sée your whole drifte Ye magnifie the Churche with al manner titles of Authoritie not for any special regarde ye beare the Churche in déede but onely to settle your selues in an infinite Tyrannie and to make vs beleue that you
consentientem diuinitùs adspiratis Scripturis Traditionibus Sanctorum Patrum Wee reioice togeather eche of vs in others behalfe for that the Faithe bothe of our Churches and also of yours is agreable bothe vnto the Heauenly inspired Scriptures and also to the Tradition and exposition of our Fathers Whiche woordes of Cyrillus beinge hearde and the consente of the Fathers being knowen the whole Councel for ioye made a shoote togeather Omnes ita credimus Papa Leo ita credit c. Thus wee al beleeue Pope Leo thus beleeuethe Thus beleeuethe Leo and Anatolius Thus Cyrillus beleeuethe This is the Faithe of our Fathers This is the Faithe of the Apostles Thus haue the Apostles taught Thus maye you sée M. Hardinge wée saye not to you as you doo to vs If you be Learned for thereof we haue no doubte God graunte ye maie directe your Learninge to his glorie but thus maye you see to what ende the Bishoppes in the Councelles ye speake of alleged the expositions of the Ancient Fathers and howe farre they weighed them vnder the Authoritie of the Scriptures In like sorte doo wée also this day allege against you the manifeste and vndoubted agreeable iudgementes of the moste Aunciente Learned Holy Fathers and thereby as by apapproued and faitheful witnesses wée disclose the infinite folies and errours of your Doctrine And séeinge you haue forsaken the felowship of the saide Holy Fathers as hereafter shal more â—ully appeare wée saye vnto you as Endoxius saide vnto the Heretique Abbate Eutyches in the Councel of Chalcedon Ye haue remoued your selues bothe from al Priestly Communion and also from the presence of Christe The Apologie Cap. 9. Diuision 2. S. Augustine when he disputed againste Petilian the Donatian Heretique Let not these woordes quod he be hearde betweene vs I saye or you saye Let vs rather speake in this wise Thus saithe the Lorde There let vs seeke the Churche there let vs boulte out the cause M. Hardinge Concerninge this place of S. Augustine it ought not to be stretched to al maters in general that be in question as though wee might not vse the Testimonies and Authorities of the Fathers againste Heretikes but it perteinethe onely to the quaestion in that booke De vnitate Ecclesiae treated of whiche is where the Churche is PetiliaÌ„ the Donatist and the Mainteiners of that Heresie coÌ„tended the Churche to be onely in Aphrike or at the furthest in Parte Donati amonge theÌ„ onely that helde with Donatus The same heresie went they about to proue by Scriptures But when S. Augustine sawe howe weake theire proufes were whiche they brought out of the Scriptures he prouoked them the better to ouerthrow them to come to the trial of the Scriptures And in deede where the Scriptures be manifeste for proufe of any matter what nede is there of Doctours But where the sense of the Scriptures is obscure and may be wrested by euil wittes to the maintenauÌ„ce of an Heresie there the expositions of the Fathers by al Olde VVriters haue ben taken of necessitie to supplie the Scriptures obscuritie and to declare the sense of the Churche whiche the Holy Ghost hathe proÌ„pted And in sutche cases S. Augustine himselfe vsethe the Testimonies of the Fathers not seldome namely against Iulian the Pelagian VVhere beside Scripture touchinge Original sinne he allegethe against the Pelagians a great number of Fathers and at length in one place speakinge of the Authoritie reuerence and credite he had them in he saithe thus Quod credunt credo c VVhat they beleue I beleue what they holde I holde what they teache I teache what they preache I preache From the special to the general negatiuely the argumente holdethe not ye knowe if ye haue not forgotten your Logike The B. of Sarisburie M. Hardinge as wel here as els where thinkethe it an easy mater with a bolde Asseueration to smoothe his vnlearned simple Reader specially sutche a one as hathe no eies to looke after him These woordes of S Augustine saithe he perteine onely vnto the mater he had then in hande and therefore maye not be forced to any other And here he remembrethe vs of a profounde pointe in Logique that a Negatiue CoÌ„clusion from the Special to the General cannot holde Here it were a mater woorthy the hearinge firste howe M. Hardinge coulde enter so déepely to knowe so mutche of S. Augustines meaninge next for as mutche as in respecte of him selfe he euermore fansiethe vs to be vnlearned howe he were hable to teache vs to knowe the same He assuerethe vs vpon his woorde that these woordes of S. Augustine muste néedes be pounded and restreined to that one onely mater maie not in any wise be stretched farther this he imagineth was S. Augustines meaninge Thus good Reader by M. Hardinges handlinge thou haste here a meaninge of S. Augustines that S. Augustine himselfe neuer meante For S. Augustine in the same mater and against the same Heretique Petilian although not in the same Booke writethe thus Siue de Christo siue de eius Ecclesia siue de quacunque re alia quae pertinet ad Fidem vitamque nostraÌ„ noÌ„ dicam Si Nos Sed si Angelus de Coelo nobis annuntiauerit praeterquà m quod in Scripturis Legalibus EuaÌ„gelicis accepistis Anathema sit VVhether it bee of Christe or of his Churche or of any thinge els what so euer perteininge either to our life or to our Faithe I wil not saie If I mee selfe but if an Angel from Heauen shal teache vs otherwise then wee haue receiued in the Bookes of the Lawe and in the Gospelles holde him accursed M. Hardinge saithe S. Augustine meante onely of one mater S. Augustine him selfe saithe he meante of al manner maters touchinge either Faithe or Life M. Hardinge saithe S. Augustine meante this onely of him selfe S. Augustine him selfe saithe be meante it of any other yea eueÌ„ of the Angels of God And shal wee thinke M. Hardinge knoweth S. Augustines meaninge and S. Augustine him selfe knewe it not Verily S. Augustine in an other case concerninge the Arians as I haue touched twise before likewise refuseth the Determinations of al Councelles and Fathers and standeth onely to the Scriptures Neither wil I saithe he â–ª allege againste thee the Councel of Nice nor shalt thou allege againste mée the Councel of Ariminum c. Neither dothe S. Augustine onely saye thus but also yeeldeth a reason why he saithe it These be his woordes Auferantur de medio quae aduersus nos inuicem non ex Diuinis Canonicis Libris sed aliundé recitamus Quaerer fortasse aliquis Cur vis ista auferri de medio Quia nolo humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demoÌ„strari Haue away al those Authorities that either of vs allegeth against the other sauinge sutche onely as be taken out of the Heauenly Canonical Scriptures But perhaps somme man wil
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
heades without the Authoritie and witnesses of the Scriptures as though they came by Tradition from the Apostles He that compareth this place with your flsified allegation maie sone espie greate oddes betwene them For ye make S. Hierome to saie that al those thinges whiche without the Testimonies of Scriptures are holde so your allowed interpreter tourneth Asseruntur as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes VVoorde By this Swerde of your Goddes Woorde ye woulde quite smite downe al Apostolike Traditions at a blowe But thanked be God that your Swerde is a forged Swerde a paper Swerde a Swerde that neither with Edge cutteth nor with weight beareth downe S. Hierome putteth not al thinges whiche we haue by Tradition from the Apostles without the expresse Scriptures to the Swerde of Goddes Woorde He speaketh not Generally His woorde is Alia other thinges and ye make it Omnia al thinges Againe he speaketh of sutche thinges as be deuised and fained by Heretikes of theire owne braine without Authoritie and Testimonies of the Scriptures vnto whiche they geue Estimation as though they came by Tradition from the Apostles These circumstances and exaggerations doo ye omitte and saye that S. Hierome putteth al Apostolike Traditions to that dreadful Swerde of Goddes VVorde Nowe what S. Hierome saithe wee holde with it and allowe it wel But your saienge we refuse as falsely fathered vpon S. Hierome VVhat he condemneth we condemne Neither can that place be iustly alleaged againste vs For we inuente not no fame not any thinges of our own accorde or of our owne heades as though they were deliuered by the Apostles besides the Scriptures that is the parte of Heretikes specially of the Tatians as in that place S. Hierome saithe VVe finde deuise and faine nothinge in the Catholike Religion We doo but kepe and mainteine thinges Deuised by the Holy Ghoste and leafte to the Churche by the Apostles or by Apostolike men or by the Generall Councelles whose Authoritie is in the Churche most healthful saithe S. Austine But concerninge the force whiche the consent of the Fathers had in the iudgement of S. Hierome it appeareth in his Epistle to Euagrius where by the Authoritie of the Auncient Doctours before his time he proueth against an Heretike that Melchisedech was a man of the Lande of Chanaan and not the Holy Ghost The B. of Sarisburie Faine would M. Hardinge haue his Reader beleeue that wée vtterly despise al Holy Fathers But wée despise them not M. Hardinge as maye partely appeare by that wee haue already saide Wée reade theire woorkes wée reuerence them wée geue God thankes for them wée calle them the Pillers the Lightes the Fathers of Goddes Churche wée despise them not This thinge onely wée saye Were theire Learninge and Holinesse neuer so greate yet be they not equal in credite with the Scriptures of God Thus also saithe S. Augustine Nos nullam Cypriano facimus iniuriam cùm eius quaâ—â—ibet literas à Canonica Diuinarum Scripturarum Authoritate distinguimus Wee offer no wronge to S. Cyprian when wee seuer any his Letters or Writinges from the Canonical Authoritie of the Holy Scriptures And againe ioininge al the Doctours and â—athers togeather he saithe thus Ipse mihi pro his omnibus imò supra hos omnes Apostolus Paulus occurrit Ad ipsum confugio ad ipsum ab omnibus qui aliter sentìunt literarum tractatoribus prouoco In steede of al these Learned Fathers or iather aboue them al Paule the Apostle commeth to my minde To him I renne To him I appeale from al manner Writers Doctours and Fathers that thinke otherwise So likewise S. Hierome Ego Originem propter cruditionem sic interdum legendum arbitror quomodo Tertullianum Nouatum Arnobium Apollinarium nonnullos Ecclesiasticos Scriptores Graecos pariter Latinos vt bona eorum eligamus vitemúsque contraria I thinke that the Auncient Father Origen in respecte of his Learninge maye be readde sometimes as Tertullian Nouatus Arnobius Appollinarius and sundrie other Ecclesiastical VVriters as wel Greekes as Latines that in them wee maye take the good and flee the contrarie Of this iudgemente were S. Augustine S. Hierome and sundrie others whose woordes for shortnesse I passe ouer yet were they not therefore condemned as despisers of the Holy Learned Fathers Wée remoue you not as you saye from your holde M. Hardinge This is nothinge els but a courrage of your countenaunce The Fathers ye speake of are against you I trust it appeareth already by your former writinges that in the Special cases that lie bitwéene vs ye haue but fewe Fathers to holde by Ye saye Wée euermore calle you to the Scriptures This faulte I hope is not so hainous Christe hathe commaunded vs so to doo Searche ye saithe Christe the Scriptures And S. Hilarie saithe vnto the Emperoure Constantius Fidem Imperator quaeris Audi eam non denouis chartulis sed de Dei Libris Doothe youR Maiestie seeke the Faithe Heare it then not out of any newe scrolles but out of the Bookes of God He is rather to be suspected that fléeth the light and wil not be iudged by the Scriptures When the Scriptures be darke and doubteful are alleged of bothe partes then ye saie ye refuse not the Vmpéereship and iudgemente of the Holy Ghoste But ye adde farther The Holy Ghost is promised onely to the Churche Nowe by your opinion there is no Churche but the Churche of Roome And the Churche of Roome is no Churche without the Pope For one of your greate Doctours saithe Potestas Papae solius excedit potestatem totius residuae Ecclesiae The Popes onely power passethe al the power of the whole Churche bisides And an other like Doctour saithe Papa virtualiter est tota Ecclesia The Pope by power and vertue is the whole Churche And thus your reason goethe round aboute à Primo ad vltimum Ergo There is neither Holy Ghoste nor Interpretation or sense of the Scriptures but onely in the Pope This is Summa Summarum whiche thinge being graunted what should a man séeke any farther The whole mater is at an ende It is true As the Scriptures were written by the Sprite of God so must they be expounded by the same For without that Sprite wée haue neither eares to heare nor eies to sée It is that Sprite that openethe and noman shuttethe the same shuttethe and noman openethe The same Sprite prepared and opened the Silk womans harte that shée shoulde geue eare to and consider the thinges that were spoken by S. Paule And in respecte of this sprite the Prophete Esai saithe Erunt omnes docti à Deo They shal be al taught of God But God hathe not bounde him selfe that this Sprite should euermore dwel in Rome but vpon the lowly and humble harted that tremblethe at the Woorde of God Chrysostome saithe Qui propria loquuntur â–ª falsò
of Iudgemente without feare But to leaue the Ancient Fathers of olde time and to put the mater quite out of doubte One Antonius Marinarius in the late Councel of Tridente in open audience saide thus Si Coelum ruat si Terra euanescat si Orbis illabatur praeceps ego in eum erectus ero Si Angelus de Coelo aliud mihi persuadere contendat dicam illi Anathema O Foelicem Christiani pectoris fiduciam Yf the Heauen shoulde fal yf the Earthe shoulde vanishe yf the whole worlde shoulde come downe headlonge yet woulde I stande preste and bolde before God Yf an Angel from Heauen woulde tel mee otherwise I would accurse him O the Blessed truste and certainetie of a Christian Harte Certainely M. Hardinge it were a very Presumptuous parte to saye that these Fathers Greekes Latines Newe Olde your owne and ours were al Presumptuous Yf it be so Presumptuous a mater to put affiance in the Merites of Christe what is it then to put affiance in our owne Merites S. Paule hath taught vs to saye God forebidde that I shoulde glorie but onely in the Crosse of Christe S. Basile saithe Qui non fidit suis Meritis nec expectat ex Operibus Iustificati VnaÌ„ Solam spem habet salutis suae Misericordias Domini Who so trusteth not in his owne Merites nor looketh to be Iustified by his owne Woorkes hath his onely hope of Saluation in the Mercies of our Lorde So saithe Iob in al his miseries Etiamfi me occiderit sperabo in eum Veruntamen vias meas in conspectu eius arguam Although he kisse mee yet wil I put my trust in him Notwithstandinge I wil reprooue my waies before his sighte So yâ— Prophete Dauid In thee O Lorde haue I trusted I wil neuer be confouÌ„ded This is no Presumption but a patiente and an humble waitinge for the Redemption of the Children of God It is moste true that S. Paule saithe Wee must woorke our owne Saluation with feare and tremblinge But this feare riseth in consideration of our owne weakenesse and vnwoorthinesse not of any distruste or doubte in Goddes mercie But rather the lesse cause wée finde to truste in our selues the more cause wée haue to truste in God Therefore S. Augustine saithe Praesume non de Operatione tua sed de Christi Gratia Gratia enim saluati estis inquit Apostolus Non ergo hic Arrogantia est sed Fides Praedicare quod acceperis non est Superbia sed Deuotio Presume thou not of thine owne woorkinge but of the Grace of Christe For the Apostle saithe Ye are saued by Grace Heere therefore is not Presumption but Faithe To proclaime that thou haste receiued it is no Pride it is Deuotion Againe he saithe Non mea Praesumptione sed ipsius Promissione in iudicium non venio It is not of my Presumption but of his Promisse that I shal not comme into Iudgemente S. Basile saithe Paulus Gloriatur de contemptione Iustitiae suae Paule presumeth and boasteth of the contempte of his owne Righteousnesse So saithe S. Ambrose Non gloriabor quia iustus sum sed quia redemptus sum gloriabor Non quia vacuus sum à peccatis sed quia mihi remissa sunt peccara Non gloriabor quia profui neque quia profuit mihi quisquam sed quia pro me Aduocatus apud Patrem Christus est sed quia pro me Christi Sanguis effusus est I wil not glorie for that I am a iuste man But for that I am redeemed thâ—refore wil I glorie Not for that I am voide of sinne but for that my Sinnes be forgeeuen mee I wil not glorie for that I haue donne good to any man nor for that any man hath donne good to wee but for that Christe is my Aduocate with the Father and for that Christes Bloudde was shead for mee Therefore S. Augustine saithe Quid retribuam Domino quo'd recolit haec memoria mea anima mea non meruit inde VVhat shal I reâ—der vnto our Lorde for that I calle to remembrance al these my sinnes and yet my Soule thereof is not afraide To be shorte thus saithe S. Bernarde Vbi tura firmaque infirmis securitas requies nisi in vulneribus Saluatoris Tantâ— illic securior habâ—to quantâ— ille potentior est ad saluandum c. Peccaui peccatum grande turbatur conscientia sed non perturbabitur quoniam vulnerum Domini recordabor Nempe vulneratus est propter iniquitates nostras What safe teaste or surâ—tie can the weake Scule finde but in the wâ—â—â—des of our Saueour As he is mightier to saue so dwel I there with more safetie c. I haue committed a greate Since My conscience is troubled Yet shal it not bee shaken downe bicause I wil remember my Lordes woundes For he was wounded for our Sinnes Thus M. Hardinge to be assured of our Saluation S. Augustine saithe it is no arrogante stoutenesse It is our Faithe It is no Pride It is Deuotion It is no Presumption It is Goddes Promisse But your whole Doctine of the truste in Mennes Merites leadeth directly to Desperation And therefore S. Cyprian saithe wel of you Asserunt Noctem pro Die Interitum pro Salute Desperationem sub obtent Spei Perfidiani sub praetexâ—u Fidel Antichristum sub vocabulo Christi They teachâ— vs Nighte in steede of Daie Dei struction in tleede of Healthe Desperation vnder the coloure of Hope Infidelitie vnder the pretense of Faithe Antichriste vnder the name of Christe Nowe a litle to viewe the groundes of M. Hardinges longe discourse whereas he so often and so earnestly telleth vs of the Sense of the Scriptures as if wee had Scriptures without Sense his meaninge thereby is onely to leade vs awaye to the Sense of the Churche of Rome Whiche Sense Albertus Pigghius saithe Is the Infallible and Inflexible Rule of Truthe Echius saithe Scriptura nisi Ecclesiae Authoritate non est Authentica The Scriptures of God are not Authentical or of credite but onely by the warrante and Authoritie of yâ— Churche And Hosius in like manner Apostoli cùm Symbolum traderem nunquam dixerunt Credo Sancta Biblia aut Sanctum Euangelium sed dixerunt Credo Sanctam Ecclesiam The Apostles when they deliuered the Crede they neuer saide I beleeue the Holy Bible or the Holy Gospel but they saide I beleeue the Holy Churche Thus nowe the mater is sure yenough for euer Wee haue neither Scriptures nor Sense of Scriptures but onely from Rome I wil not here reporte the vnsauerie Senses that they haue imagined of the Scriptures One example or twoo for a taste maye be sufficient Pope Boniface saithe thus Ecce duo Gladij hâ—c Beholde here are twoo Swerdes That is to saye The Pope hath the power bothe of the Spiritual Swerde and of the Temporal An other saithe Omnia subiecisti sub pedibus eius id est
Truthe is euermore one and be it in many or in fewe is euer Catholique Thus M. Hardinge it is written by one of your owne side Etsi non nisi duo Homines remanerent in Mundo tamen in eis saluaretur Ecclesia quae est Vnitas Fidelium Although there were but two men remaining in the world yet euen in them two the Churche whiche is the Vnitie of the Faithful should be soued Luthers dogge eloquence for so M. Hardinge it liketh you of your modestie to cal it were it neuer so rough and vehement the iust zele of Gods glorie and of his Holy Temple whiche you so miserably had defaced so enforcing him yet was it neuer any thing comparable to your eloquence For I beséeche you if ye maie haue leasure harken a litle heare your selfe talke Behold your owne woordes so many so vaine so bitter so firie so furious al togeather in one place This newe Churche ye saie set vp by Sathan Martine Luther and other Apostates his companions This Babylonical Tower Luthers seditious and Heretical preaching Luther brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathnismes Zuing lius and his rable The gutters of this Doctrine runne out of Luthers sincke Luther would stamps and rage and whette his dogge eloquence vpon you You are the Synagog of Antichriste These be the Figures and Flowers of your speache Yet must we thinke that ye can neither stampe nor rage but vse onely Angelles eloquence How be it I trust no wise man wil iudge our cause the worse for that your tongue can so readily serue you to speake il To the mater ye saie that touching the influence of Erace Christe onely is the Head of the Churche but touching Direction Gouernment the Pope onely is the Head Al this is but your owne tale M. Hardinge Ye speake it onely of your selfe Other Authoritie of Scripture or Doctour ye bringe ve-none And yet notwithstanding ye haue alleged Scriptures too God wote euen as ye haue vsed to doo in other places Ye saie S. Paule saithe Yf I forgaue any thing for your sakes I forgaue it in the personne of Christe Wee are Embassadours in the steede of Christe euen as though God did exhorte you through vs Hereof ye conclude Ergo The Pope vnder Christe and in the steede of Christe is Heade of the Churche Yf ye conclude not thus ye wander idlely and speake in vaine condlude nothing These woordes of S. Paule nothing touche y◠Pope but onely the faithful zelous Preacher of the Gospel For wherein dothe the Pope resemble S. Paule Wherein doothe he reprosente the Personne of Christe What exhorteth he What teacheth he What saithe he What doothe he And yet if he would do any one part of his whole duetie how might this Argument stand for good S. Paule being at y◠Cittie of Philippi in Maerdonia exhorted the Corinthians as in the Personne of Christe Ergo the Pope being at Rome in Italie although he neither exhorte nor preache yet is he the Head of the Vniuersal Churche Although Diuinitie goe harde with you yet ye shoulde haue seens better to your Logique I graunte Bishoppes may be called the Heades of theire seneral Churches So Chrysostome calleth Elias Caput Prophetarum The Head of the prophetee So Amos saith The Princes are the Heades of y◠people So Saul is called the Head of the Tribes of Israel So Dauid was made Caput Gentiū The Head of Nations Sondrie sutch other like examples I alleged in my Former Replie to M. Hardinge As that Cyrillius the Bishop of Alexandria in the Councel of Ephesus was called Caput Episcoporum congregatotum The Head of the Bishoppes that these were assembled That S. Gregorie saith Paulus ad Christum conuersus Caput effectus est Natlonūm Paule being once conuerted to Christe was made the Head of Nation That Prudentius saithe Sancta Bethlem Capur eitorbis Holy Bethlem is the Head of the World In this sense Optatus saithe There be foure sortes of Heades in the Churche the Bishops the Priestes the Deacons The Faithful And al this onely in a certaine kinde of phrase and manner of speache But in déede and verily S. Augustine saithe Paulus ipse non poterat Caput esse eorum quos plantauerat Paule him selfe could not be the Head of them whom he had planted Therefore Gregorie saithe Petrus Apostolus Primum Membrū Sanctae Vniuersalis Ecclesiae est Paulus Andreas Iohannes quid aliud quam singulariū sunt plebium Capita Tamen sub Vno Capite omnes Membra sunt Ecclesiae Arque ve cuncta breui cingulo locutionis astringam sancti ante Legem Sacti in Lege Sancti sub Gratia Omnes hi perficientes Corpus Domini in Membris sunt Ecclesiae constituti Et nemo se vnquam Vniueisalem vocari voluit Peter the Apostle is not the Head but the chiefe Member of the Holy Vniuersal Churche Paule Andrewe and Iohn what are they els but the Heades of seueral Nations Yet notwithstandinge vnder one Head Christe they are al Members of the Churche And to speake shortely the Sainctes before the Lawe the Sainctes in the time of Grace al accomplisshing the Lordes Body are placed emonge the Members of the Churche And there was neuer yet one that would haue him selfe called the Vniuersal Bishop Therfore where as M. Hardinge saithe Al Christian People haue euer taken the Successour of Peter to be the Heade of the Catholique Churche vnder Christ he speaketh it onely of him selfe And though the comparison be odious yet Christe saithe Cùm loquitur mendacium ex proprijs loquitur when he speakethe Vntruthe he speaketh it of his owne S. Gregorie saithe Peter was the chiefe Member of the Churche of Christe but not the Head But the Bishop of Rome and his hired Proctours haue taught vs farre otherwise Panormitane saithe Christus Papa faciunt vnum Consistortum excepto peccaio Papa potest quicquid Deus ipse potest Christe and the Pope make one Consistone and keepe one Courte And sinne onely excepted the Pope can doo what so euer God him selfe can doo This I trowe is that Head of Direction and Gouernmente that M. Hardinge meaneth As for the reste that the Churche is the Kingedome of Christe and the Pope the Prince thereof M. Hardinge in special woordes answeareth nothinge Notwithstandinge some others haue saide Petro Coelestis Terreni Imperij iura commissa sunt Vnto Peter was committed the right both of the Heauenly and also of the Earthely Empiere Last of al he doubteth not but the Pope maye be called the Spouse or Bridegrome of the Vniuersal Churche and yet the same without the Authoritie of any Doctour He allegeth onely S. Bernarde But the same S. Bernarde in the selfe same place saithe and that by M. Hardinges owne confession that the Pope is not the Bridegrome of the Churche
And therefore he was faine to expounde his meaninge and to weigh him downe of the other side with his prety Glose But S. Bernarde without Glose saithe plainely Non sunt omnes amici Spousi qui hodiè sunt Sponsi Ecclesae They be not al the Bridegromes frendes that are this daye the Spouses of the Churche O miserandain Sponsam ralibus creditam Paranymohis Non accici Sponsi sed aemuli sunt O miserable is that Spouse that is committed to sutche Leaders They are not the frendes they are the enimies of the Bridegrome How be it wée néede not greatly to recke what styles and titles the Pope can vouchesaue to allowe him selfe As he may be called the Heade the Prince and the Spouse euen so and by like authoritie and truthe may he be called the Light the Life the Saueour and the God of the Churche God geue him an harte to vnderstande that hée maie be although not the Heade yet a Member of that Body although not the Prince yet a Subiecte in that Kingedome although not the Bridegrome yet a Childe of the Churche of God The Apologie Cap. 3. Diuision 1. Furthermore wee Beleeue that there be diuers degrees of Ministers in the Churche whereof some be Deacons some Priestes some Bishoppes to whom is committed the office to instructe the people and the whole charge and settinge foorthe of Religion M. Hardinge Here it had ben your parte to haue declared your faithe touching the Holy Sacrament of Order agreable to the faith of the Catholike Churche That there be seuen orders in the Churche foure lesser and three greater for so by good reason they are called And as for the institution auctoritie and estimation of the greater specially of Priesthood and Deaconship ye might haue alleged the Scriptures so for the Lesser the example of Christe the Tradition of the Apostles and the testimonies written of the Apostles scholers of those that bothe nexte and sone after folowed them namely Dionys cap. 3. Hierarch Ecclesiast Ignatius epist 8. ad Ecclesiam Antiochenam Tertullian in praescript aduersus Hereticos Gaius Pope and Martyr in Diocletians time Sozimus in S. Augustines time Isychius Eusebius Caesariensis is his Ecclesiastical historie and Epiphanius in the ende of his Booke contra Haereses The B. of Sarisburie Gentle Reader if I should leaue these and other like M. Hardinges woordes vnansweared thou mightest happily thinke he had saide somewhat Here he saithe it had benne our Parte to haue tolde thée of Seuen Orders in the Churche thrée Greatter and foure Lesse Hauing in déede him selfe cleane forgotten his owne Parte For notwithstandinge this controlment and accoumpte of so many Orders yet he nameth no moe Orders then wée haue named And verily if he would haue folowed his owne Authorities it had benne hard for him in any good Order to haue made vp his owne accoumpte For his owne Anacletus saithe Ampliùs quà m isti Duo Ordines Sacerdotum Episcopi Presbyteri nec nobis à Deo collati sunt nec Apostoli docuerunt More then these two Orders of Priestes Bishoppes and Elders neither hathe God appointed vs nor haueÌ„ the Apostles tought vs. And yet of these same Two seueral Orders S. Hierome semeth to make onely One Order For thus he writeth Audio quendam in tantam erupisse vecordiam vt Diaconos Presbyteris id est Episcopis anteferret I heare saye there is a man broken out vnto sutche wilful furie that he placeth Deacons before Priestes that is to saye before Bishops And againe Apostolus praecipué docer eosdem esse Presbyteros quos Episcopos The Apostle Paule specially teacheth vs that Priestes and Bishoppes be al one The same S. Hierome writinge vpon the Prophete Esai reckenethe onely fiue Orders or Degrees in the whole Churche The Bishoppes the Priestes the Deacons the Entrers or Beginners and the Faitheful And other Order of the Churche he knoweth none Clemens saithe Tribus gradibus eommissa sunt Sacramenta Diuinorum SecretoruÌ„ id est Presbytero Diacono Ministro The Mysteries of the Holy Secresies be committed vnto three Orders that is vnto the Priestes vnto the Deacons and vnto the Ministers And yet Deacons and Ministers as touchinge the name are al one Dionysius likewise hathe thrée Orders but not the same For he rekenethe Bishoppes Priestes Deacons And whereas M. Hardinge maketh his accoumpte of Foure of the Lesse or Inferiour Orders meaning thereby Ostiarios Lectores Exorcistas Acoluthos The Doore keepers the Readers the conuerers and the Waiters or Folowers His owne Ignatius addethe thereto thrée other Orders Cantores Laboratores Confitentes The Chounters or Singers the Labourers and the Confessours Elemens addeth thereto Catechistas The Infourmers or Teachers of them that were entringe into the Faithe A litle vaine Booke bearinge the name of S. Hierome De SepteÌ„ Ordinibus Ecclesiae addeth yet an other Order and calleth them Fossarios that is The Sextines or Ouerseers of the Graues And least you should thinke he rekeneth this Order as emongst other necessarie offices to serue the people and not as any parte of the Cleregie his wordes be these Primus in Clericis Fossariorum Ordo est qui in similitudinem Tobiae Sancti sepelire morruos admonet The Firste Order of the Cleregie is the Order of the Sextines whiche as Holy Tobâ—e was woonte to doo casse vppon the people for the burial of the deade Likewise to the thrée greater Orders Isidorus addeth an other distincte seueral Order of Bishoppes vnto whom agréethe Gulielmus Altisiodorensis Gottofredus Pictauiensis as appeareth by Iohannes Scotus Againe of the other Inferiour Orders S. Hierome leaueth out the Coniurers VVaiters S. Ambrose leaueth out the VVaiters and Doore Keepers The Canons of the Apostles leaue out Coniurers VVaiters and Doore keepers al thrée togeather In this so greate dissension darkenesse what waie wil M. Hardinge take to folow By Anacletus there be Two Orders by Clemens S. Hierome Thrée by Hierome Countrefeite SeueÌ„ by others Eight by other Nine by others Tenne At this notwithstandinge he telleth vs our parte had benne to haue shewed that there be iuste Seuen Orders in the Churche Thrée greate and Foure Lesse withoute doubte or question Here gentle Reader it had benne M. Hardinges parte to haue shewed vs the Reasons and Groundes of this Diuinitie These they be as they are alleged by the beste of that side Christe saith I am the Doore Ergo there muste be in the Churche an Order of Doore Keepers Christe saithe I am the Light of the World Hereupon haue thei founded the Order of Acolutes to carrie Tapers And so for the reste Thus mutche maie serue for a taste Now let vs consider what these Orders haue to doo and with how Holy and weighty offices they stand charged in the Churche of God Firste Clemens of whoe 's Authoritie M. Hardinge maket be no smal accoumpte for he calleth
him the Apostles folowe writeth thus Vnus Hypodiaconus det aquam manibus Sacerdotum Duo Diaconi ex vtà que parte Altaris teneat flabellum confectum ex tenuibus membranis vel ex Pauonum pennis quibus leuiter abigant praeteruclantes bestiolas ne in Pocula incidant Let one of the Subdeacons geue Water to the Priestes handes Let two Deacons stande at the two endes of the Austore either of them with a fanne made of fine Parchemente or of Pecockes taises therewith softely to chase awaie the flâ—es that they fal not into the Communion Cuppes The offices of other Inferioure Orders be these as they be noted by one of M. Hardinges owne side Ad Minores Ordines haec spectant Portare Cereos Vrceolum Canes expellere de Ecclesia To the sesse Orders these thinges belonge to carrie Tapers and Holy Water stockes and to drâ—ue Doogges of the Churche These I trowe be the Mystical Holy Orders whereof M. Hardinge saithe Our parte had benne to haue made somme songe discourse beinge him selfe ashamed as it maie appeare by his silence either to name them in particulare or to open the Secretes of theire offices Howe be it in deede good Christian Reader sundrie of these offices in the Primitiue Churche were appointed to very good sober purposes The Doore keepers office was then to keepe out Excommunicate personnes that they should not presse in emonge the Faithful The Psalmistes or Singers office was to singe the Psalmes thereby to moue the peoples hartes to deuotion The Exorcistes office was by a special gifte of God â–ª seruinge onely for that time to cal foorth soule Sprites out of the Bodies of them that were possessed The Readers office was openly and plainely and distinctely to pronounce the Scriptures vnto the people and to this vse the Bishop deliuered vnto him a Booke with this charge Accipe esto relator Verbi Dei Take thou this Booke and be thou a pronouncâ—r of the Woorde of God And therefore Isidorus saithe Tanta â—am clara erit eius vox vt quamuis longâ— positorum aures adimpleat The Readers voice muste be so sowd and so cleare that it maye be hable to fille the eates of them that stande far of The Acolothes or VVaiters office was to attende vpon the Bishop as a witnesse of his conuersation To sutche good vses these offices then serued in the Churche of God But now there is nothinge leafte sauinge the bare name onely without any maner vse or Office For neither doothe the Ostiarius kéepe out the Excommunicates Nor doothe the Acoluthus waite vpoÌ„ the Bishop Nor doothe the Exorciste cast foorthe Diuels Nor doothe the Psalmiste Singe the Psalmes Nor doothe the Reader openly pronounce the Scriptures I might yet steppe alitle farther to open the whole bewtie of the Cleregte of Rome nor doothe the Deacon make prouision for the poore nor doothe the Bishop preache the Woorde of God This had benne our parte to haue opened at large And for leaning of the same we were woorthy by M. Hardinges iudgemente to be reproued The Apologie Cap. 3. Diuision 2. Yet notwithstanding wee saie that there neither is nor can be any one man whiche may haue the whole Superioritie in this Vuiuersal state for that Christe is euer presente to assiste his Churche and needeth not any man to supplie his roome as his onely heire to al his Substance and yâ— there caÌ„ be no one mortal creature whiche is hable to comprehend or conceiue in his mind the Vniuersal Churche that is to wite al the partes of the world mutche lesse hable rightly and duely to put them in order and to Gouerne them The B. of Sarisburie M. Hardinges answeare hereto is longe and tedious The Substance therof in short is this Where wée saie No one Mortal Man is hable to wealde the burthen of the whole Churche of God M. Hardinge answeareth VVhere any thinge is in deede there whether it may be or no â–ª to discusse it is needlesse Therefore whether any one man can be superiour and chiefe ouer the whole Churche wee leaue to speake that so it is thus wee proue Euery Parrishe hathe his seueral Vicare or Personne And euery Dioces his owne Bishop Ergo what reason is it there be not one Chiefe Gouernoure of the whole Christen people VVhen questions be moued in maters of Faithe throughe diuersities of iudgementes the Churche should be diuided onlesse by Authoritie of One it were kepte in Vnitie They that saie otherwise take from Christe the Glorie of his prouidence and the praise of his greate loue towardes his Churche The Peace of the Churche is more conueniently procured by one then by many It is moste meete that the Churche Militante touchinge Gouernment resemble the Churche Triumphante But in the Triumphante Churche one is Gouernoure ouer the whole that is God Therfore in the Churche Militant order requireth that one beare rule ouer al accordinge to that the Holy Captaine Iosue seemeth to speake The Children of Iuda and the Children of Israel shal aessemble togeather and they shal make to them selues one Head Thereof our Lord saithe in S. Iohn There shal be One Folde and One Shephearde In deede Christe is Heade of his Body Yet neede it is for as mutche as Christe nowe dwelleth not with vs in Visible Presence his Churche haue one Man to doo his steede of outwarde rulinge in Earthe And therefore he saide vnto Peter Feede my Flocke Confirme they Brethren Thus wee see these Defenders Negatiue Doctrine That no One Man maie haue the Superioritie ouer the whole state of the Churche disproued as vtterly false To theire seconde reason we graunt Christe needed not any man to supplie his roome that should succede in his whole Substance Neither is Man of Capacitie of sutche succession neither hathe there any sutche fonde saieinge ben vttered by the Diuines But bicause Christe sawe the knot of Vnitie should be moste surely kepte knit by Gouernmente of one he committed the regimeÌ„t of the whole Churche vnto One whoe 's Visible Ministerie he might vse in steede of him selfe To the thirde we saye that Man is not onely hable to comprehende in his minde and conceiue the Vniuersal Churche but also to put it in order and to Gouerne it so far as is expedient Laste of al who so euer wil not be fedde nor ruled by this one Shepheard and breaketh out of this one Folde he is not of the Flocke of Christe but of the Hearde of Antichriste Here Gentle Reader M. Hardinge hathe brought thée not the Authoritie of any one Catholique Doctour or Learned Father but onely a few colde Reasons of his owne with certaine Scriptures vnaduisedly alleged and violently forced from theire meaninge as shal soone appeare His firste Reason concludeth very weakely Euery parishe is gouerned by One Vicare or Personne euery Diocese is gouerned by
One seueral Bishop Ergo ther is One Vniuersal Gouernour ouer the whole Churche of Christe Here is neither order in Reason nor sequele in nature Therefore if any man woulde denie the Argument M. Hardinge were neuer hable to make it good He might as wel and in as good order reason thus Euery Kingdome or Common Weale hathe One Prince or Magistrate to rule ouer it Ergo There is One Vniuersal Prince to rule ouer the whole worlde Or thus Euery Flocke of Shéepe bathe One Seueral Shephearde to ouersée them Ergo al the Flockes through the world are ouerséene by One General Shephearde Otherwise M. Hardinge imagineth this fowle absurditie muste néedes folowe that the parte is better Gouerned then the whole The other thrée Reasons touchinge the Prouidence of God the Debatinge of questions in Faithe and conseruinge of Peace and Vnitie in the Churche are answeared already in my Former Replie to M. Hardinge In déede I remember to auouche al that M. Hardinge hathe here saide one sometimes wel inclined to that side saide thus Non videretur Dominus discretus fuisse vt cum reuerentia eius loquar nisi Vnicum post se talem Vicarium reliquisset qui haec omnia posset Christe our Lorde should not haue seemed to haue dealte discretely to speake it with reuerence onlesse he had leafte One sutche Vicare behinde him that might haue donne al these thinges I graunte Dissension and quarrelles be the sooner ended when al thinges be put ouer to one Man So that the same one Man maye liue for euer and stil continewe in one minde and neuer alter But oftentimes one Pope is sounde contrarie to an other sometimes one Pope hathe benne found contrarie to him selfe Pope Sabinianus would haue burnte al Pope Gregories Bookes And as it is saide before Pope Romanus vtterly abolished al the Actes of his Predecessour Pope Steuin The same Pope Steuin vnburied his Predecessour Pope Formosus and defaced and mangled his naked carkesse and vtterly condemned al that had benne donne by him before And Platina geuethe this general iudgemente of them Nihil aliud isti Pontificuli cogitabant quà m vt Nomen Dignitatem Maiorum suorum extinguerent These litle Petite Popes had none other care in the world but howe to deface the Name and Estimation of other Popes that had benne before them And thus that one Pope liketh an other misliketh that one alloweth an other condemneth And yet by M Hardinges iudgement wée haue none other rule to staie by in doubtful cases but onely the Wil and Pleasure of the Pope Howe be it this I trowe is not the readieste waie to procure Peace and to mainteine Vnitie in the Churche And therefore Gregorie saithe of Iohn the Bishop of Constantinople that claimed to him selfe this Vniuersal Power Si hanc causam aequanimiter portamus totius Ecclesiae Fidem corrumpimus Corruit Vniuersa Ecclesia à statu suo si is qui Vniuersalis dicitur cadit If wee quietly suffer this mater thus to procede that one Man shal be called the Vniuersal Bishop wée seeke not waies to mainteine Vnitie but wee ouerthrowe the Faithe of the whole Churche Yf be that is called the Vniuersal Bishop happen to falle the whole Churche fallethe from her state Thus therefore to allowe any one Man Vniuersal Authoritie ouer the whole Churche is a mater not behoueful and profitable as M. Hardinge fansieth but as Gregorie saithe doubteful and dangerous to the Churche For althoughe al the world either would or could geue eare and credite to one Man yet were not that therefore alwaies Christian Vnitie S. Augustine saithe Habet Superbia appetitum quendam Vnitatis Omnipotentiae Pride it selfe hathe a certaine desire of Vnitie and of Vniuersal Power An other of M. Hardinges Reasons is this The Churche Labouringe here in Earthe must resemble the Churche of the Sainctes Triumphing in HeaueÌ„ But in Heauen God onely is the Gouernoure ouer the whole Therefore in the Churche beneathe the Pope likewise muste needes be Gouernoure ouer the whole Thus God muste be rated to Gouerne aboue and the Pope beneath so as one sometime saide Diuisum Imperium cum loue Caesar habet This is a valiante kinde of Argument It holdeth from Heauen to Earthe from Angelles to Menne from God to the Pope But how knoweth M. Hardinge what Orders of Angelles and Archangelles there be in Heauen what they doo howe they deale who ruleth who are ruled what Lawes and Policies they haue emongste them They saie thei would frame theire Churche accordinge to the Samplar And yet good menne they neuer knewe nor sawe the Samplar But onely of them selues they imagine Common Weales and Orders in Heauen and accordinge to the same they woulde shape and fashon theire owne Churche in Earthe The better waye M. Hardinge had benne seeinge the whole mater hangeth onely vppon your fantasies to saie that God hathe appointed one Principal Archangel to be Pope in Heauen and al other Powers Angelles Dominions to be his Subiectes Thus might ye easily haue made your frame to agree with your Paterne and the one of your fansies to answeare the other For to saie as you saie God ruleth al in Heauen aboue Therefore the Pope must rule al in the worlde beneath it is but a sclender kinde of reasoninge S. Augustine saithe Quid aliud in Pompa huius mundi homo appetit nisi Solus esse si fieri possit cui multa subiecta sint Peruersa scilâ—â—et imitatione Omnipotentis Dei In the Vaine Pompe of this worlde what thinge els is 〈◊〉 â–ª that a man doothe desire but if it were possible to make him selfe alone sutche a one vnto whom many thinges maye be obedient and that by a peeuishe countrefeitinge of God Omnipotente And this is it that Gregorie saithe of Iohn the Bishop of Constantinople Illum videlicet imitatur qui spreta Angelorum societate ascendere conatus est ad culmen Singularitatis He foloweth Lucifer who despisinge the felowship of the Angelles laboured to geate vp to the toppe of Singularitie and saide I wil mounte vp aboue the Northe and wil be like vnto the Highest Verily Dionysius writinge purposely of the Policie and Gouernmente of the Churche comparinge the same withe the Glorious Gouernmente of the Angels and powers in Heauen yet neuer vttered one Woorde of the Vniuersal Gouernmente of the Pope Nay rather in the late Councel of Constance out of this very place is Fourmed an Argumente to the contrarie In Coelesti Hierarchia tota Congregatio Angelorum non habet Caput Vnum praeter solum Deum Ergo à Simili in Ecelesiastica Hierarchia HominuÌ„ noÌ„ debet esse Vnum Caput praeter Solum DeuÌ„ In the Heauenly Gouernemente the whole Companie of the Angels hathe none other One Heade but onely God Therefore of the like in the Ecclesiastical Gouernmente emongste Menne there ought
not to be any One Heade but onely God Neuerthelesse M. Hardinge is wel hable to fortifie al these thinges by the Authoritie of the Scriptures And here in steede of the firste Chapter of the Prophete Osee be allegeth the firste Chapter of the Booke of Iosua And leste thou shouldest thinke it were onely a marginal errour brought in by somme ouersight of the Printer as he vsethe sometimes to excuse and to shifte the mater he hathe thus laide it wide open in his owne texte Hereof the Holy Captaine Iosue seemeth to speake Howe be it one errour maie the better be dissembled emongst so many In deede the Prophete Osee and not the Holy Captaine Iosua speaketh these woordes but not as M. Hardinge imagineth ▪ of the state of al Christendome vnder One Pope but of that Vnitie and Consente that al the Faithful of the worlde as wel Iewes as Gentiles should haue vnder One Christe as it is moste euident by the whole discourse of the texte Thus lie the Woordes The number of the Children of Israel shal be as the Sande of the Sea shoare that cannot be numbred And it shal comme to passe in the place where it was saide vnto them Ye are no people of mine There shal it be saide vnto them Ye are the Children of the Liuinge God And the Children of Juda and the Children of Israel shal assemble togeather and shal appointe vnto them selues one Heade Vppon whiche Woordes S. Hierome Writethe thus Haec omnia fient quia magnus est Dies Seminis Dei qui interpretatur Christus Al these thinges shal comme to passe bicause it is the greate daye of the Seede of God whiche Seede is expounded not the Pope but Christe Likewise Nicolas Lyra Congregabuntur Filij Iuda id est Apostoli Filij Israel id est Gentiles conuersi Pariter id est in Vna Ecclesia ponent sibi Caput Vnum id est Christum There shal assemble togeather the Children of Iuda that is to saie the Apostles and the Children of Israel that is to saie the Heathens conuerted Togeather that is to saie in One Churche and shal appointe vnto them selues One Head that is to saie not one Pope as M. Hardinge woulde haue it but One Christe S. Augustine expoundinge the same wordes saithe thus Recolatur Lapis ille Angularis duo illi parietes vnus ex Iudaeis alter ex Gentibus Let vs remember that Corner Stone that is Christe and not the Pope and the twoo VValles the one of the Iewes the other of the Heathens The other woordes whiche M. Hardinge allegeth out of S. Iohn Christe him selfe expoundeth not of the Pope but of him selfe I am the good Shephearde I yelde my life for my Sheepe I knowe my Sheepe and am knowen of them I haue other Sheepe that be not of this Flocke Them muste I bringe that they maye heare my Voice and so shal there be one Shepheard and one Flocke These woordes Chrysostome expoundeth by the woordes of S. Paule Vt duos conderet in Semetipso in Vnum nouum Hominem That he might woorke twoo people into One newe Man not in the Pope but in him selfe S. Augustine expoundinge the same saithe thus Duobus istis Gregibus tāquam duobus Parietibus Christus factus est Lapis Augularis Vnto these twoo Flockes as vnto twoo VValles not the Pope but Christe was made the Corner Stone And what should I allege any other the Olde Fathers Nicolas Lyra as simple an Interpreter as he was yet he likewise saithe the same Fiet Vnus Pastor id est Christus There shal be One Shephearde that is to saie not the Pope but Christe Neither is M. Hardinge hable to shewe vs any Learned allowed Interpreter Olde or Newe that hathe expounded this place otherwise Al these thinges notwithstandinge as wel these woordes of Christe as also the other of the Prophete Osee M. Hardinge applieth onely to the Pope The Pope muste be the Heade The Pope muste be the Shephearde Bothe Christe and Osee Prophesied these thinges of the Glorie and Kingdome of the Pope Iuda and Israel shal chuse Christe to be theire Heade Al the Faitheful through the worlde are one Flocke and Christe is the Shephearde Ergo the Pope is the General Heade of the Vniuersal Churche of God Sutche Logique M. Hardinge is hable to teache vs and with sutche feare and reuerence can he vse Goddes Holy Woorde And like as the Emperour Caligula sometimes tooke of the Heade of his greate God Iuppiter and set on an other Head of his owne Euen so by these Interpretations and Gloses M. Hardinge smiteth of Christe the Onely Heade of the Churche and setteth on the Pope For Iohannes de Parisijs out of whom or somme other the like he hathe borowed this whole mater nothinge doubteth to telle vs that Christe is not nor cannot be the Heade of this Body or the Shephearde of this Flocke And leste M. Hardinge should charge me with vntrue reporte his woordes be these Congregabūtur Filij Iuda Filij Israel vt ponāt sibi Caput Vnum Et Iohan. 10. Fiet Vnū Ouile Vnus Pastor Quod quidē de Christo intelligi nō potest sed de alio aliquo Ministro qui praesit loco eius The Children of Juda and the Children of Isral shal assemble togeather to appointe vnto them selues One Heade And in the tenthe of Iohn There shal be made One Folde and One Shephearde Whiche thinge doubtelesse cannot be expounded of Christe but muste be taken of some other Minister that maye rule in his steede Thus wée are taught that Christe is neither the Heade of his owne Body the Churche nor the Shephearde of his owne Flocke but onely the Pope And yet Chrysostome saithe Qui non vtitur Sacra Scriptura sed ascendit aliunde id est non concessa via hic non Pastor est sed Fur VVho so euer vseth not the Holy Scripture but commeth 〈◊〉 an other waie that is not lawful whiche is by False Gloses and Corruptions he is not the Shephearde of the Flocke he is the Theefe So saithe S. Augustine Ipsum characterem multi Lupi Lupis imprimunt The note or marke of a Bishop many geue vnto Wolues and be VVolues them selues M. Hardinge saithe farther For as mutche as Christe is Ascendedinto Heauen and is nowe nomore conuersante emongst vs in Visible Forme as he was before it behooued some one man to be put in Commission for bearinge the charge and takinge care of the whole Churche Therefore he saide vnto Peter Feede my Flocke Confirme thy Brethren Firste what Ancient Learned Father euer thus scanned the woordes of the Popes Commission Or why dothe M. Hardinge auouche so greate a mater of him selfe onely without farther Authoritie And if this so large Commission be to Feede to Feede so many why then doothe the Pope Féede so litle Or rather why Feedeth
Coeterùm omnes Apostolorum Successores sunt Quid mihi profers Vnius Vrbis consuetudinem What doothe a Bishop sauâ—nge onely the Orderinge of Ministers but a Prieste maye doo the same Neither maye wee thinke that the Churche of Rome is one and the Churche of al the worlde biside is another Fraunce Englande Aphrica Persia Leuâ—nte India and al the Barbarous Nations woorship one Christe and keepe one rule of the Truthe If vvee seeke for Authoritie The whole worlde is greater then the Cittie of Rome Where so euer there be a Bishop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanais they are al of one woorthinesse they are al of one Bishoprike The Power of the Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower For they are al the Apostles Successours What bringe you me the Custome of Rome beinge but one Cittie Nowe if M. Hardinge wil steale awaie in the darke as his manner is and saie that S. Hierome spake onely of the Merite of Life or of the Office of Priesthoode sette some man telle him that this was no parte neither of the question mooued nor of the answeare of S. Hierome And S. Hierome in plaine and expresse woordes saithe Si Authoritas quaeritur If vvee seeke not for Merite of Life but for Authoritie in gouernmente therein the whole worlde is greatte then the Cittie of Rome M. Hardinge imagineth S. Hierome spake onely of I knowe no what but S. Hierome him selfe saithe he speaketh namely of Authoritie And whereas M. Hardinge is so highly offended with the chaunginge of this woorde Merite into this woorde Preeminence and saithe farther that these False Platers thought thereby to winne the game it maye please him to remember that howe so euer the game goe S. Hierome him selfe plainely plaide the selfe same game I meane that S. Hierome vsinge this woorde Merite without question meante Preeminence For thus he saithe Potentia Diuitiarum Paupertatis humilitas vel Sublimiorem vel Inferiorem Episcopum non facit The Power of Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower M. Hardinge mighte easily hauè seene that Higher and Lower perteine not to Merite of Life but to Preeminence Therefore lette him looke better vpon his Booke before he thus lightly condemne others for corruption I graunt it is true as M. Hardinge saithe This quarrel first beganne aboute a particulare Custome of the Churche of Rome where as the Draâ—ons Vaunted them selues and would be placed aboue the Priestes But here M. Hardinge as his manner is willingly dissembleth and suppresseth somewhat S. Augustine more liuely and fully expresseth the same For thereof he writeth thus Quidam qui nomen liabet Falcidij Duce stultitia Romanae Ciuitatis Iactantia Leuîtas Sacerdotibus Diaconos Presbyteris coaequare contendit One Falcidius Foolishnesse and the Pride of the Cittie of Rome leadinge him thereto laboureth to make the Deacons Equal with the Priestes This lewde disorder S. Hierome controlleth by the Examples of other Churches and saithe that therein the Authoritie of the whole worlde is greatter then the Authoritie of the Churche of Rome Of whiche also he seemeth to speake scornefully and with some disdeigne For thus he saithe Quid mihi profers Vnius Vrbis Consuerudinem What bringe you me the Custome of Rome beinge but One Cittie By whiche woordes it seemeth he made smal accoumpte of the Cittie of Rome But M. Hardinge saithe The Primates had Authoritie ouer other Inferiour Bishops I graunte they had so How be it thei had it by agreemente Custome But neither by Christe nor by Peter or Paule nor by any Kighte of Goddes Woorde S. Hierome saith Nouerint Episcopi se magis Consuetudine quà m Dispofitionis Dominicae Veritate Presbyteris esse Maiotes in coÌ„mune debere Ecclesiam â—egere Let Bishoppes vnderstande that they are aboue the Priestes rather of Custome theâ— of any Truthe or Right of Christes Institution and that they ought to rule the Churche al togeather And againe Idem ergo est Presbyter qui Episcopus Etantequam Diaboli instinctustudia in Religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego Cephae CoÌ„muni Presbyterorum Consilio Ecclesiae gubernabantur Therefore a Prieste and a Bishop are bothe one thinge And before that by the inflaiminge of the Diuel partes were taken in Religion and these woordes were vttered emonge the people I holde of Paule I holde of Apollo I holde of Peter the Churches were gouerned by the Common Aduise of the Priestes S. Augustine saithe Secundum honorum vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior est The office of a Bishop is aboue the office of a Prieste not by Authoritie of the Scriptuces but after the Names of Honour whiche the Custome of the Churche hath nowe obteined As for Pope Leo his owne Authoritie in his owne cause cannot be greate The Emperoure saithe Nemo debet sibiius dicere Noman maie minister Lowe vnto him selfe And it is noted thus in the Decrées Papa non debet esse Iudex in causa propria The Pope maie not be iudge in his owne cause It is wel knowen that the Pope hath sought for and claimed this Vniuersal Authoritie these many hundred yeeres Pope Innocentius was therefore reprooued of Pride and worldly Lordlinesse by the whole Councel of Aphrica Pope Bonifacius 2. condemned â— Augustine al the saide whole Councel of Aphrica called them al Heretiques and Schismatiques for the same and said they were al leadde by the Diuel Pope Zosimus to mainteine this claime corrupted the Holy Councel of Nice S. Hilarie and other Learned Bishoppes of France for vsurpinge sutche vnlawful Authoritie charged this same Pape Leo of whom we speake with Pride and Ambition But gentle Reader that thou maâ—ste the better vnderstande what credite thou oughtest to geue to this Pope Leo specially settinge foorthe his owne Authoritie I beséethe thée consider with what Maiestie of woordes and howe far aboue measure he auanceth the Authoritie of S. Peter These be his woordes Christus Petrum in Consortium Indiuiduae Vnitatis assumpsit Christe receiued Peter into the Companie of the Indiuisible Vnitie Authoritate Domini mei Petri Apostoli By the Authoritie not of Christe but of my Lorde Peter the Apostle Deo Inspirante Beatissimo Petro Apostolo By the Inspiration of God and of S. Peter the Apostle Deus à Petro velut à quodam Capite dona sua velut in Corpus omne diffudit God froÌ„ Peter as from the Heade hath powred cut his giftes into al the Body Nihil erit ligatum aut solutum nisi quod Petrus ligauerit aut soluerit There shal be nothinge bounde or loosed but that Peter shal binde or loose Nunc quoque Petrus pascit Oues
mandatum Domini Pius Pastor exequitur Euen nowe Peter feedeth the Sheepe and as a Godly Shephearde he fulfilleth the commoundement of his Maister Sutche immoderate and ambitious Dignitie Leo was contente to yeelde to Peter to th ende that the possession and fruite thereof might redounde whelely vnto him selfe Some others haue thought that as wel these Epistles of Leo as also others moe of other the Ancient Bishoppes of Rome haue benne interlaced and falsified by the ambitious Popes that folowed afterwarde Whiche thinge is the more likely bothe for that the selfe same woordes be likewise alleged partely vnder the name of Pope Iulius partely vnder the name of Pope Nicolas and also for that Pope Zosimus whiche was the fifthe before Leo as it is saide before doubted not for an aduantage to falsifie the Holy Councel of Nice Verily when the Councel of Chalcedon had offered vnto this same Leo the Title of Vniversal Bishop as Gregorie witnesseth he vtterly refused it and woulde none of it Nowe touchinge that S. Hierome saithe the poore Bishop of Eugubium and the Bishop of Rome are bothe of one Authoritie For of Authoritie he speaketh as it is prooued before S. Cyrian also saithe the same that the Authoritie of the Bishoppes in Aphrica is as good as the Authoritie of the Bishop of Rome and calleth them al Lewd and Desperate Personnes that wil as M. Hardinge doothe safe the contrarie Therefore whereas M. Hardinge saithe By very Order of Christe him selfe it hath benne Ordeined that maters touchinge Faithe and Religion be referred to that One Prince of Pastours who sitteth in the Chaire of Peter the Highest Bishop and that the same hath alwaies benne donne and obserued from the Apostles time vntil our daies He bringeth vs twoo manifest Vntruthes togeather without any manner proufe at al onely auouched vpon him selfe For it appeareth not that Christe euer tooke this Order or euer made any sutche mention either of any sutche Prince of Pastours or of Peters Chaire And in the Councel of Aphrica it was decreed that no maters shoulde be remooued from thence to Rome The woordes of the Councel are these Ad transmarina Iudicia qui puâ—auerit appellandum à nullo intra Aphricam in Communionem suscipiatur Who so euer shal thinke be ought to appeale to the Judgementes beyond the Seas that is to the Bishop of Rome let no man within Aphrica receiue him to the Communion Touchinge that M. Hardinge calleth the Pope the Prince of Pastours he mighte haue remembred that the righte of this name belongeth onely vnto Christe S. Peter saithe That when Christe the Prince of Pastours shal appeare ye maie receiue the Vncorruptible Crowne Nowe to infeaâ—fe the Pâ—pe with Christes peculiare Titles a man mighte thinke it were greate blasphemie Certainely S. Cyprian saithe Nemo nostrum Episcopum se esse Episcoporum constituit None of vs appointeth him selfe Bishop of Bishoppes mutche lesse the Prince of al Pastours And in the Councel of Constantinople it was Decreed that the Bishop there shoulde haue Euen and Equal Authoritie with the Bishop of Rome As for the other Authoritie of S. Cyprian M. Hardinge saithe wée vnderstoode it not and therefore he willeth vs to looke better vpon our Bookes The counsel is good But if M. Hardinge wil graunte that S. Cyprian him selfe knew what he him selfe wrote and vnderstoode his owne meaninge it shal be sufficient Verily the woordes that he vseth séeme not so darke For thus he writeth Episcopatus Vnus est cuius à singulis in solidum pars tenetur Ecclesia Vna est quae in multiudinem latiâ—s incremento Foecunditatis exâ—enditur Quomodò Solis multi radij sed lumen Vnum ramiarboris multi sed robur Vnum The Bishoprike is One a parte whereof of euery seueral Bishop is possessed in whole The Churche is One whiche by her greate increase is extended vnto many As in the Sonne the beames be many but the lighte is one and in a Tree the boughes be many but the body is One. If there appeare any greate darkenesse or doubte in these woordes S. Cyprian him self in other places thus expoundeth his owne meaning in plainer wise Vna est Ecclesia à Christo per totum Mundum in plura membra diuisa Item Episcopatus Vnus Episcoporum multorum concordi numerositate diffusus There is One Churche diuided by Christe into many Members throughout the worlde Likewise One Bishoprike powred farre abroade by the agreeable multitude of many Bishoppes Againe Ecclesia Vna est connexa cohaerentium sibi inuicem Sacerdotum glutino copulata There is One Churche ioined and fastened in One by the consente of Bishoppes agreeiâ—ge togeather Againe Quando Oramus non pro Vno Oramus sed pro toto populo Quia totus populus Vnum sumus When wee praie we praie not for One but for the whole people For wee the whole people are but One. Againe immediately before these woordes whiche M. Hardinge saithe wée are not hable to vnderstande he saithe Hanc Vnitatem firmiter tenere vendicare debemus maximé Episcopi qui in Ecclesia praeâ—idemus vt Episcopatum quoque ipsum Vnum Indiuisum probemus This Vnitie muste wee holde specially Bishoppes that fitte as Rulers in the Churche that wee maye declare our Bishoprike to be One and without diuision Againe Etsi Pastores multi sumus Vnum tamen Gregem Pascimus Oues Vniuersas quas Christus Sangume suo Passione quaesiuit colligere fouere debemus Notwithstandinge wee be many Shepheardes yet wee Feede but One Flocke and wee are al bounde to geather vp and to nourrishe al the Sheepe that Christe hath wonne with his Bloude and Passion If either the Authour of the Apologie or the Interpreter vnderstoode not S. Cyprian yet M. Hardinge ye maye geue S. Cyprian leaue to vnderstande him selfe And in this sense S. Hierome saithe Communi Presbyterorum Consilio Ecclesiae gubernabantur The Churches were ordred not by the Vniuersal Authoritie of the Bishop of Rome but by the Common Aduise of the Priestes Likewise S. Cyprian saithe Ideircò copiosum est Corpus Sacerdotum CoÌ„cordiae mutuae glutine atque Vniratis vinculo copulatum vt si quis ex Collegio nostro Haeresim facere Gregem Christi laccrare ac vastare tentauerit subueniant coeteri Therefore is the Body or companie of Priestes so copious ioined togeather with consente of Concorde and Vnitie that if any one of our Companie entreprise to raise an Heresie and to scatter and waste the Flocke of Christe the reste shoulde healpe So likewise S. Basile Interrogate Patres Vestros renuntiabunt vobis quòd etiamsi loci situ diuisae inter se sint Paroeciae tamen veluti Coronamento quodam Vnitae vnaque sententia gubernatae fuerunt Assidua quidem populi fuit inter se commixtio Ipsi verò Pastores tanta praediti
Fathers Wee beleue that he dothe geue to him selfe as it is written by his owne Companion Gregorie a Presumptuouse a Prophane a Sacrilegious and Antichristian name that he is also the Kinge of Pride that he is Lucifer whiche preferreth him selfe before his Bretherne that he hathe forsaken the Faith and is the Forerunner of Antichriste M. Hardinge Here is mutche adoo aboute nought and a number of bitter woordes pyked out of S. Gregorioâ— Epistles pretended to be writteÌ„ against the Bishop of Rome to no purpose For if wee say as wee may saie truely that he chalengeth to him selfe no sutche name then what hath this Defender to saie Let him shew vs how many Bishops of that see euer tooke the name of the Vniuersal Bishop vpon them specially as Gregorie vnderstandeth it to signifie If he can shewe none why blotteth he so mutche paper with so impudent lies In deede the six hundred and thirty Fathers of the general Councel of Chalcedon gaue to Pope Leo that name as Gregorie in three sundrie Epistles writeth and certaine other in theire writinges haue attributed to the Pope the same But that either Leo or any other his Successour affected so to be called Gregorie deniethâ— And that any since Gregories time to our dayes euer called or wrote him selfe Vniuersal Bishop we denie VVhereas Pelagius and Gregorie writinge againste the Presumption of Iohn the Bishop of Constantinople for takinge vpon him this name are mutche alleged by the enimies of Vnitie againste the Authoritie of Peters Successour ouer the whole Churche we saye that they folowinge the sleppes of theire Predecessours refused the name of Vniuersal Bishop in sutche sense as Pelagius and specially Gregorie oftentimes declareth that where one is called Vniuersal Bishop he semeth to be called Bishop alone so as Bishoprike should be taken away from al others But they refused not so to be called after this meaninge as though by that refusal the Auctoritie of the Bishop of Rome should be restrained and not extende ouer the whole Churche They denie that any man might so be Vniuersal Bishop as he should be also the peculiar ruler and Gouernour of euery particular Churche For so al other Bishops had ben in vaine and that is contrary to Christes Institution who ordeined al the Apostles to be Bishops To saie al in few they refused the name that might odiously be taken they refused not the Primacie whiche Christe to them had committed Therefore Gregorie writinge to Morice the Emperour alleaginge the woordes that make for Peters Auctoritie ouer the whole Flocke of Christe saithe of Peter The Charge of the whole Churche and Principalitie is committed to him and yet is he not called Vniuersal Apostle VVhere it is plaine that Gregorie doth both affirme the charge of the whole and denieth the name of Vniuersal Let these Defenders graunte the thinge and we striue not for the name The B. of Sarisburie Here it pleasethe M. Hardinge of his Courtesie to saye Wée haue blotted our papers with so many so many impudente Lies His whole discourse standeth onely in the Construction of this woorde Vniuersal in what sense it maye be either refused or claimed How be it vnderstand thou geÌ„tle Reader that al this is M. Hardinges owne onely CommeÌ„tarie For other Doctour or Father he allegeth none Firste where it is saide that S. Gregorie by this woorde Vniuersal Bishop meante him that woulde be Bishop alone ouer al the worlde excludinge al others this exposition is not onely strange but also vaine and fonde and voide of reason For what Bishop of Constantinople euer was there that called him selfe the Only Bishop and excluded al others Doubtelesse Iohn that firste laide Claime vnto this name as he called him selfe the Vniuersal Bishop so he wrote his Letters vnto others and neuer refused to calle them Bishoppes But to leaue these Gloses and fantasies by the Title of Vniuersal Bishop S â–ª Gregorie meante sutche a one not as would be Bishop alone but as woulde claime Infinite Authoritie and Vniuersal Iurisdiction ouer al other Bishoppes throughout the Worlde and that as S. Cyprian saithe woulde calle him selfe Episcopum Episcoporum The Bishop of Bishoppes Therefore S. Gregorie thus writeth vnto Iohn the Bishop of Constantinople the Firste Vsurper of this Title Quid tu Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij responsurus es examine qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere What answeare wilt thou make vnto Christe the Heade of the Vniuersal Churche when thou shalt be examined at the laste Judgement not that thou haste called thee selfe the Onely Bishop but that thus goest aboute by the name of Vniuersal Bishop to make al his Members subiecte vnto thee It was this Immoderate Vniuersal Iurisdiction that S. Gregorie reproued and not the makinge of him selfe Bishop alone excludinge al others Likewise he writeth of him selfe vnto Eulogius Beatitudo vestra mihi sic loquitur Sicut Iussistis Quod Verbum Iussionis peto à meo auditu remouete NoÌ„ Iussi Sed quae vtilia visa sunt indicare curaui Your Holinesse saithe thus vnto me beinge the Bishop of Rome As you haue Commaunded Haue awaye this woorde of Commaundinge from my Hearinge I beseeche you I Commaunded you not but that I tooke to be the beste I thought good to shewe you The faulte therefore that Gregorie findeth with Iohn the Bishop of Constantinople stoode not in calling him selfe the Onely Bishop for so he neuer did but in Bidding Commaunding Claiming Vniuersalitie of Iurisdiction ouer the whole Churche of Christe And for that cause he saithe vnto Eulogius Ecce in Praefatione Epistolae quam ad â—â—eipsum qui prohibui direxistis Superbae Appellationis Verbum Vniuersalem me Papam dicentes imprimere Curastis Quod peto dulcissima mihi Sanctitas vestra vltra non faciat quia vobis subtrahitur quod alteri plusquam ratio exigit praebetur Beholde euen in the Title of your Letter ye haue written this Prowde Posee naminge me The Vniuersal Pope notwithstanding I haue forbidden it I beseche your Holinesse to doo so nomore For what so euer is geuen vnto any other aboue reason the same is taken from your selues M. Hardinge saithe Gregorie affirmeth the Charge of the whole and denieth the name of Vniuersal Let these Defenders saithe he graunte the thinge and wée striue not for the name Verily this plaie had benne to vaine for ChildreÌ„ to allow yâ— thinge it selfe and to cauil onely about the name that is to receiue the Body and to shunne the Shadowe Or as Christe saithe to swalowe a Camel and to straine a gnatte So Appâ—an saithe Iulius Caesar nicely refused to be called a Kinge and yet in al manner Authoritie and Gouernmente bare him selfe none otherwise then as a Kinge It was not the bare Name of Vniuersal Bishop that so mutche offended the Holy Fathers
but the Pride and Tyrannie and Vniuersal Gouernmente Iurisdiction that is signified by that name If the name were naught then was the Vsurpation of the thinge it selfe a greate deale woorse But S. Gregorie saithe The Charge and Principalitie of the whole Churche was committed vnto Peter This is not denied In like sorte Chrysostome saithe The like Charge and Principalitie of the Churche was committed vnto Paule For thus he writeth Paulo Totus Orbis creditus est Paulus gubernat Orbis Ecclesiam Paulus Vniuersum gubernat Orbem Vnto Paule the whole World is committed Paule gouerneth the Churche of the VVorld Paule ruleth yâ— vvhole vvorld And yet Chrysostome meant not hereby yâ— Paule had the Vniuersal Gouernmente of the whole but that his care Charge was general as not bound or limited vnto one place but indifferente coÌ„moÌ„ vnto al. So he saithe Paulus taÌ„ anxiâ— omniuÌ„ saluteÌ„ curabat â—c si Totus Mundus vnica esset Domus Paule was so careful for the Saluation of al menne as if the Whole Worlde had benne but one House Againe Paulum tangebat solicitudo Omnium Ecclesiarum non Vnâ—us aut Duarum aut Trium sed Omnium quae erant per Orbem Terrarum Paule was moued with the care of Al Churches not of One or Two or Three but of Al the Churches throughout the World Likewise he saithe of S. Iohn Columna erat OmniuÌ„ quae in Orbe sunt Ecclesiaâ—um He was the Piller of Al the Churches in the Worlde Likewise againe of S. Mathewe Matthaeus Vniuersi Orbis curam gerebat The Whole VVorlde was vnder Mathewes Charge Therefore if M. Hardinge wil geather out of these thrée woordes of S. Gregorie Totius Ecclesiae Cura that Peter had Vniuersal Iurisdiction ouer al it muste néedes folowe by the same woordes that Paule Iohn and Mathewe had the same Iurisdiction ouer al. What other thinge he hopeth to gaine by these Woordes of S. Gregorie I cannot tel Onlesse happily he wil founde his reason thus S. Gregorie saithe Petrus Vniuersalis Apostolus non vocatur Peter is not called the Vniuersal Apostle Ergo The pope is the Vniuersal Bishop So handsomely these thinges are geathered togeather to serue the Pourpose Pope Leo ye saie of Humilitie refused this Name openly in the Councel of Chalcedon In déede Pope Gregorie so reporteth it Notwithstandinge it appeareth not by any thinge donne in that CouÌ„cel that this Title was euer offered him And to refuse a thinge before it be offered it is no greate pointe of Humilitie To be shorte the beste wée can geather hereof is this Iohn the Bishop of Constantinople ambitiously craued this name Pope Leo godly refused it being offered vnto him The Popes afterward gladly receiued it without offering If it were a good name why was it refused If it were an il name why was it receiued Nowe let vs sée what they of M. Hardinges side haue meante by this woorde Vniuersal and with what Humilitie the Popes haue receiued the same Thus therefore they write Papa est Ordinarius Totius Mundi The Pope is the Ordinarie of al the VVorld Papa est Ordinarius Omnium hominum The Pope is the Ordinarie of Al menne Papa Totius Orbis obtinet Principatum The Pope hathe the Princehood of Al the VVorlde And when the Pope is Consecrate the Chiefe Minister saith vnto him Ego inuestio te de Papatu vt Praesis Vrbi Orbi I doo inueste thee with the Popedome that thou maiste rule both the Cittie and the VVorlde And whereas M. Hardinge demaundeth how many Popes haue claimed this name it may please him to remember that in the late Councel of Constance it was not onely claimed but also published as an Article of yâ— Faithe The woordes are these De necessitate Salutis est credere Papam esse Oecumenicum It is of the necessitie of Saluation to beleue that the Pope is the Vniuersal Bishop Of this Vniuersalitie of Power Franciscus Zarabella writeth thus Papa iam occupauit Omnia iura inferiorum Ecclesiarum ira â–ª vt inferiores Praelati sint pro nihilo The Pope hathe nowe gotten the right of Al Inferiour Churches so that the Inferiour Prelates stande nowe for nothinge For these causes Gregorie callethe the name of Vniuersal Bishop a Prophane a Presumptuous a Wicked and Antichristian name Comparinge the Vsurper thereof with Lucifer and Antichriste The Apologie Cap. 5. Diuision 1. Further wee saye that the Minister ought laufully duely and orderly to be preferred to that office of the Churche of God and that noman hathe Power to wreaste him selfe into the Holy Ministerie at his owne pleasure Wherefore these personnes doo vs the greatter wronge whiche haue nothinge so common in theire mouthes as that wee doo nothinge Orderly and comely but al thinges troublesomely and without order and that wee allowe euery man to be a Prieste to be a Teacher and to be an Interpreter of the Scriptures M. Hardinge Ye saye that the Minister ought laufully to be called for so hathe your Latine and duely and orderly to be preferred to that office of the Churche of God VVhy do ye not so VVhy is not this obserued amonge you Gospellers VVhat so euer ye meane by your Minister and by that office this are wee assured of that in this your newe Churche Bishops Priestes Deacons Subdeacons or any other Inferiour Orders ye haue none For whereas after the Doctrine of your Newe Gospel like the Forerenners of Antichriste ye haue abandoned thexternal sacrifice and Priesthood of the Newe Testamente and haue not in your Secte consecrated Bishops and therefore beinge without Priestes made with lawful laieinge on of handes as Scripture requireth al Holy Orders beinge geuen by Bishops onely howe can ye saie that any amonge you can lawfully Minister or that ye haue any lawful Ministers at al This then beinge so let me haue leaue to oppose one of these Defenders consciences And that for the better Vnderstandinge I maye directe my woordes to a certaine person let him be the Authour of this Apologie or bicause his name to me is vnknowen let him be M. Iewel For with him gladly woulde I reason in this point the rather for acquaintance and for that he beareth the name of a Bishop in that Churche where my selfe had a roume Howe saye you Sir Minister Bishop ought the Minister to be lawfully called ought he dewly and orderly to be preferred to that office or as the Latine here hathe promoted or put in Auctoritie ouer the Churche in the Apologie this Defender saithe yea Howe many Bishops can you recken whome in the Churche of Salesbury you haue succeded as wel in Doctrine as in outwarde sittinge in that Chaire Howe many can you tel vs of that beinge your Predecessours in order before you were of your Opinion and taught the faitheful people of that Dioces the Doctrine that you teache Did Bishop Capon teache your
de sua Fide viuit And wee beinge Laiemenne are wee not Priestes It is written Christe hath made vs bothe a Kingedome and Priestes vnto God his Father The Authoritie of the Churche and the Honour by the Assemblie or Councel of Order Sanctified of God hath made a difference bitwene the Laie and the Cleregie Where as there is no Assemblie of Ecclesiastical Order the Prieste beinge there alone without the companie of other Priestes doothe bothe Minister the Oblation and also Baptize Yea and be there but Three togeather and though they be Latemenne yet is there a Churche For euery man liueth of his owne Faithe Againe ye demaunde of me what Bishoppe of Sacisburie euer sithence Augostines time maineteined this Doctrine I might likewise and by as good Authoritie demaunde of you what Bishop of Rome euer before the same Englishe Augustines time maineteined your Doctrine Or as I saide before what Bishop of Rome euer before that time either saide or knewe your Priuate Masse Touchinge the Bishoppes of Sarisburie you your selfe haue already named twoo Bishop Shaxton and Bishop Capon bothe Learned and graue Fathers and bothe Preachers and professours of the Gospel For the reste of the Bishops that were before them what Faithe they helde and what they either liked or misliked by their writinges or Sermons it dothe not greately appeare I truste they helde the Fundation and liued and died in the Faithe of Christe If they had liued in these daies and seene that you see they would not haue benne partakers of your wilfulnesse To be shorte wée succede the Bishoppes that haue benne before our daies Wee are Elected Consecrate Confirmed and Admitted as they were If they were deceiued in any thinge wee succede them in place but not in errour They were our Predecessours but not the Rules and Standardes of our Faithe Or rather to sette aparte al comparison of Personnes the Doctrine of Christe this daie M. Hardinge Succedeth your Doctrine as the Daie Succedeth the Nighte as the Lighte Succedeth Darkenesse and as the Truthe Succedeth Errour Nowe for as mutche as ye haue thought it so good to examine the Petite degree of the Bishoppes of Sarisburie I truste ye wil not thinke it il if I alâ—tle touche the like in the Bishoppes of Rome that wée maye thereby be the better hable to sée some of the branches of your Succession Therefore shortly to saie you knowe that Pope Marcellinus committed Idolatrie that Pope Syluester 2. was a Coniurer and gaue him selfe whole Body and Soule vnto the Diuel and by the Diuels procuremente was made Pope That Pope Zosimus for ambition and claime of gouernmente corrupted the Holy Councel of Nice That Pope Liberius was an Arian Heretique That Pope Leo as appeareth by the Legende was likewise an Arian That Pope Coelestinus was a Nestorian Heretique Pope Honorius was a Monothelite Heretique Pope Iohn 22. was reprooued by Gerson and the Schole of Parise for an Heretique Petrarcha saithe Rome is a Sanctuarie of al Heresies Lyra saithe that many Popes haue fallen into Heresies you know that Pope Hildebrande as he was charged by the Councel of Brixia was an Aduouterer a Churcherobber a Periured man a Mankiller a Sorcerer and a Renegate of the Faithe That Platina calleth the Popes sometimes in scorne Pontificulos Litle Petite Popes sometimes Monstra Portenta Monsters and Vnnatural and il shapen Creatures Pope Adrian the fourthe was woonte to saie Succedimus non Petro in pascendo sed Romulo in Parricidio VVee Succede not Peter in Feedinge but Romulus in Killinge And to leaue Dame Iohane the woman Pope with many others moe of like Vertue and Holinesse as hauinge no pleasure in this rehersal And for as mutche as M. Hardinge began this mater with Sarisburie to ende it with the same Iohannes Sarisburiensis saithe In Romana Ecclesia sedent Scribae Pharisaei In the Churche of Rome by Succession sitte the Scribes and the Phariseis This is M. Hardinges holy Succession Though Faithe faile yet Succession muste holde For vnto sutche Succession God hath bounde the Holy Ghoste For lacke of this Succession for that in our Sees in the Churches of Englande wée finde not so many Idolaters Necromancers Heretiques Aduouterours Church-robbers Periured Personnes Mankillers Renegates Monsters Scribes and Pharisies as wée maie easily finde in the Churche of Rome therefore I trowe M. Hardinge saithe wée haue no Succession wée are no Bishoppes wée haue no Churche at al. But S. Paule saithe Faithe commeth not by Succession but by hearinge and hearinge commeth not of Legacie or Enheritance from Bishop to Bishop but of the Woorde of God They are not alwaies Godly that Succede the Godly Manasses succeded Ezechias and Hieroboam succeded Dauid By Succession the Turke this daie possesseth and holdeth the foure greate Patriarkal Sées of the Churche Constantinople Alexandria Antioche and Hierusalem By Succession Christe saithe Desolation shal fitte in the Holy place and Antichriste shal presse into the roume of Christe It is not sufficient to claime Succession of place It behooueth vs rather to haue regarde to the Succession of Doctrine S. Bernarde saithe Quid prodest si Canonice eligantur non Canonicè viuant What auaileth it if they be chosen in Order and liue out of Ordere So saithe S. Augustine Ipsum Characterem multi Lupi Lupis imprimunt The outwarde marke or right of a Bishop manie geue to Woulues and he Woulues them selues Therefore the Ancient Father Irenaeus geueth vs this good Councel Eis qui sunt in Ecclesia Presbyteris obaudire oportet qui Successionem habent ab Apostolis qui cum Episcopatus Successione Charisma Veritatis certum secundum beneplacitum Patris acceperunt It becommeth vs to obeie those Priestes in the Churche whiche haue their Succession from yâ— Apostles and togeather with the Succession of their Bishoprikes accordinge to yâ— good wil of God the Father haue receiued the vndoubted gifte of the Truthe S. Cyprian beinge likewise charged for dissentinge from his predecessours answeareth thus Si quis de Antecessoribus meis non hoc obseruauit tenuit quod nos Dominus exemplo Magisterio suo docuit potest simplicitati eius venia concedi Nobis verâ— ignoici non potest qui nunc à Domino admoniti instructi sumus If any of my Predecessours haue not obserued and kepte the same that our Lorde hath taught vs bothe by his example and also by his Commaundemente his simplicitie maie be pardoned But wee if wée doo the like can hope for no pardonne beinge nowe admonished and instructed of our Lorde Compare the vse and order of our Churches M. Hardinge with the Primitiue Churche of God and ye shal easily see the right of our Succession S. Cyprian saithe Si Canalis aquae quae copiose prius laâ—gâ—â—â—r profluâ—baâ— subitâ— deficiat noÌ„ne adfonteÌ„ pergitur c. Hoc nuÌ„c facere oporteâ— Dei Sacerdotes Praecepta Diuina
doo with menne that they should heare my Confessions as if they weare bable to beale al my griefes VVhen they heare me speake of mee selfe how can they tel whether I doo saie the truthe or no For noman knoweth what is donne in Man but the sprite of Man that is in Man How be it hereof haue growen many vnnecessarie and curious questions what Yeeres what Monethes what Daies what Houres what Manner what Order of Penance should serue for euer seueral sinne In Resolution of whiche doubtes stoode the Iudgement of the Prieste And therefore Carolus Magnus in in his Lawes straitely commaundeth that the Priestes should be skilful in the Booke of Penance But as touchinge the Iudge of Sinnes S. Chrysostome saithe Ante Deum confitere peccata tua Apud Verum Iudicem cum Oratione delicta rua pronuntia Confesse they sinnes before God Before the True Iudge with praier pronounce thine offenses And againe Cogitatione fiat delictorum exquisitio Sine Teste sit hoc Iudicium Solus te Deus confitentem uideat Let the examination of thy sinnes be wrought in thy Harte Let this Iudgement be VVithout VVitnesse Let God Onely heare thee when thou makest thy Confession And againe he saithe Medicinae locus hîc est non Iudicij non poenas sed peccatorum Remissionem tribuens Deo Soli dic peccatum tuum Heere is place of Medicine and not of Iudgement geuinge not punishement but Remission of Sinnes Open thy sinne to God Alone And therefore in M. Hardinges owne Canons it is noted thus Confessio fit ad ostensionem Poenitentiae non ad impetrationem veniae Confession is made vnto the Prieste not thereby to obteine forgeuenesse but to declare our repentance And againe Confessio Sacerdoti offertur in Signum veniae acceprae non Causam Remissionis accipiendae Confession is made vnto the Prieste in token of remission already obteined and not as a cause whereby to procure Remission And yet is the Prieste a Iudge al this notwithstandinge and pronounceth sentence as a Iudge of Doctrine of Open Sinne of the Offence of the Churche and of the Humilitie and Heauinesse of the Penitent and as a Iudge togeather with the Elders of the Congregation hath Authoritie bothe to Condemne and to Absolue Peter Lombarde him selfe saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per indicium Sacerdotis Al be it a man be Absolued before God yet is be not accoumpted Absolued in the face of the Churche but by the Iudgemente of the Prieste Likewise saithe S. Augustine Horror pritis publica Poenitentia satisfacere Sacerdotis Iudicio reconciliatum Communioni sociari I exhorte you first to make Satisfaction vnto the Churche by open penance and so to be restoared to the Communion by the discretion of the Prieste The order hereof as it is set foorthe by S. Cyprian was this Firste the Sinner by many outwarde gestures and tokens shewed him selfe to be penitent and sorowful for his sinne After that he made humble Confession thereof before the whole Congregation and desired his brethren to praie for him Lastly the Bishop and the Cleregie laide theire handes ouer him and so reconciled him So saithe Origen Qui lapsus est procedit in medium Exomologesin facit He that hathe offended commeth foorthe into the middes of the People and maketh his Confession Sozomenus likewise describinge the same Order saithe thus Rei ad terram sese pronos abijciunt cum planctu lamentatione Episcopus ex aduerso occurrit cum Lachrymis ipse ad Pauimentum lamentando prouoluitur vniuersa Ecclesiae multitudo Lachrymis suffunditur They that haue offended fal downe flat with weepinge and lamentation to the grounde The Bishoppe commeth to him with teares and him selfe likewise falleth downe and the whole multitude of the Churche is powred ouer and ouer with teares I vse the moe woordes herein for that the whole mater is longe sithence growen vtterly out of vse Notwithstandinge this is the Confession and Penance that S. Augustine speaketh of Of Open Confession M. Hardinge hee saithe The Keies were not geeuen to the Churche in vaine Of Open Confession hée saithe VVhat so euer ye Loose in Earthe shal be Loosed in Heauen Of Open Confession he speaketh al these woordes and not of any Auriculare or Priuate dealinge Yf M. Hardinge happen to doubte hereof let him looke better vpon his Bookes There shal he finde euen in the verie same place he hathe alleged these woordes partely goeinge before partely folowinge Agite Poenitentiam qualis agitur in Ecclesia vt oret pro uobis Ecclesia Iob dicit Si erubui in conspectu populi confiteri peccata mea Propterea Deus uoluit vt Theodosius ageret Poenitentiam publicam in conspectu populi Nolite permittere Viros vestros fornicari Interpellate contra eos Ecclesiam Doo Penaunce sutche as is donne in the Churche that the Churche maie praie for you Iob saithe I was not ashamed in the sight of al the people to confesse my sinnes Therefore God would that Theodosius beinge the Emperoure of the worlde should doo Open Penaunce euen in the presence of al y◠people Ye wiues suffer not your Husbandes to liue in fornication Comme before the Congregation and crie against them This is the Confession that S. Augustine speaketh of not Secrete or Priuate or in the Eare but Publique and Open and in the Sight and Hearing of al the people In like manner saithe S. Ambrose Multos necesse est vt ambias obsecres vt dignentur interuenire Fleat pro te Mater Ecclesia culpam tuam Lachymis lauet Thou muste needes humble thee selfe and desire many to intreate for thee Let the Churche thy Mother weepe for thee and let her washe thy offence with her teares This therefore M. Hardinge was no plaine dealinge with sutche sleight to turne Publique into Priuate and the Open audience of the whole people into one onely mannes secrete eare and so mutche to abuse the simplicitie of your Reader Certainely these woordes of S. Augustine Open Penaunce Confesse Openly In the sight of al the people That the vvhole Churche maie praie these woordes I saye wil not easily serue to proue your pourpose for Priuate Confession The Apologie Cap. 6. Diuision 3. Wee saie also that the Minister doth execute the Authoritie of Binding and Shutting as often as he shutteth vp the Gate of the Kingdome of Heauen against vnbeleeuing and stubborne persons denouncing vnto them Gods vengeaunce and Euerlasting punishment Or els when the dooth quite shut them out from the bosome of y◠Churche by open Excommunication Out of doubte what sentence so euer the Minister of God shal geue in this sorte God him selfe doth so wel alowe it that what so euer here in Earthe by theire meanes is Loosed and Bounde God him selfe wil
Loose and Binde and confirme the saine in Heauen M. Hardinge Heare againe you confounde the Power of Bindinge and the office of Preachinge as you did before speaking of the power of Loosinge VVhereto wee saye as wee saide before of that other that Bindinge and Shuttinge consisteth not in denouncinge of Goddes engeaunce but in the exercise of the Keie of Iurisdiction committed to the Churche The Ministers whereof Binde sinners whom for iust cause they Loose not but knowe that they are not to be loosed And to that Keie perteineth excommunication and by the same it is exercised VVhat so euer by them is thus Loosed or Bounde in Earthe God him selfe alloweth for loosed and bounde in Heauen Suche Priestes because ye 1. haue not in your Newe Churche at least after this wise 2. vsinge Priestly Auctoritie 3. and none wil suffer to be made 4. nor suche Auctoritie to be exercised ye 5. defraude the faithful people of the greate benefite of the Sacrament of penaunce kepinge them faste bounde to their sinnes after baptisme committed And so ye cause their Euerlasting Damnation for whom Christe hath shed his Bloud the Price of their Redemption The B. of Sarisburie Wée Confounde not these Keies M. Hardinge but speake plainely and distinctely of either other Wée saie that the Power as wel of Loosinge as also of Bindinge standeth in Gods Woorde and the exercise or execution of the same standeth either in Preaching or els in Sentence of Correction and Ecclesiastical Discipline Of the later hereof there is no question of the former M. Harding pronounceth precisely although as it appeareth not moste aduisedly Bindinge saithe he and Shuttinge standeth not in denouncinge of Goddes Vengeaunce And hereof he certainely assureth vs as of a most vndoubted Veritie How be it in so saieinge he séemeth not to consider the Power and Weight of the Woorde of God Christe him selfe saithe If any man shal heare my Woordes and shal not Bèleèue I condemne him not He that refusethe me and receiueth not my Woordes hath one that condemneth him The Woorde that I haue spoken is it that shal Iudge him at the last daie Like wise saithe S. Paule VVe are the good sauour of Christe in them that be saued and in them that perishe Vnto them that perishe wee are the sauoure of Death vnto Deathe In them that be saued wee be the sauour of Life vnto Life And againe If the Gospel be hidden it is hidden from them that perishe So saith God vnto the Prophete Ezechiel If thou geue warninge to the wicked and he wil not be turned from his wickednesse he shal perishe in the same Yet haste thou discharged thine owne soule To be shorte The whole Scriptures are ful hereof And therefore S. Augustine saithe Praedicatur Euangelium quibusdam ad praemium quibusdam ad Iudicium The Gospel is Preached to somme vnto rewarde to somme vnto Iudgemente For the rest M. Hardinge saithe Suche Priestes bicause ye haue not in your Newe Churche at leaste after this wise vsinge Priestly Auctoritie and none will suffer to be made and suche Auctoritie to be exercised ye defraude the faitheful people of the great benefite of the Sacramente of Penance keepinge them fast bounde to theire sinnes after Baptisme committed And so ye cause theire euerlastinge Damnation for whom Christe hathe shead his Bloud the Price of their Redemption These great woordes are not very wel seasoned They are bigge in sounde and smal in weight they are ful of terroure and voide of witte For the Churche of Englande hath Authoritie this daie by Goddes Woorde to Binde and Lose as mutche as euer Christe gaue any to his Apostles And by the same Authoritie is hable to Binde not onely M. Hardinge and his Felowes as Peter bound Simon Magus or as Paule bounde Elymas the False Prophet but also the Pope himselfe if he be an Open Offender and as S. Paule saithe to deliuer him ouer vnto Sathan And vndoubtedly beeinge so bound in Earthe he shal also stande Bounde in Heauen Our People remaine not Bounde nor perishe in theire sinnes as these menne so vncharitably and fondly haue imagined They be so certaine of the Remission of theire sinnes in the Bloude of Christe as if Christe himselfe were presente and spake it to them They are taught and knowe that The Bloude of Christe the Sonne of God hath made vs cleane from al our sinnes and that there is no name vnder Heauen whereby wee shal be saued but onely the name of Iesus Christe As for Priuate Confession Abuses and Errours set aparte as it is saide before wée condemne it not but leaue it at libertie And therein wée maie séeme to folowe the aduise of Charles the Emperoure in his late Interim For thus he writeth Confessio Peccatorum Enumeratio vt non nimis laxanda est ita uicissim non nimis est astringenda Touchinge the Priestes of your makinge M. Hardinge of whom ye séeme to make so great accoumpte your owne Peter Lombard saith of them as it is saide before Sané dici potest quòd alteram Clauem id est Scientiam discernendi multi Sacerdotes non habent And in like manner saithe your owne Bonauentura Omnes ferè ita sunt Simplices Idiotae post susceptionem Sacerdotij ficut antè Al Priestes for the most parte are as Simple and Vnlearned after the receiuinge of Orders as they were before But be it graunted that your Priest be fully furnished with al his Keies Yet is it not he that by any his Authoritie forgeueth sinnes Your owne Gratian saithe Euidentissime datur intelligi quòd sine Confessione Oris Peccata possunt deleri It is euidently geeuen vs to vnderstande that vvithout Confession of mouthe Sinnes maie be forgeeuen And againe Ore tacente veniam consequi possumus Though vvee saie nothinge yet wee maye haue pardonne Againe Luce clariùs constat Cordis Contritione non Oris Confessione Peccata dimitti It is apparente and more cleare then the light that Sinnes be forgeeuen by Contrition of the Harte and not by Confession of the mouthe And againe Dominus ostendit quòd non Sacerdotali iudicio sed largitate Diuina Peccator mundatur Our Lorde hathe taught vs that the sinner is made cleane not by the Iudgement of the Prieste but by the Mercie of God Thus M. Hardinge it is plaine by the Iudgemente of your owne Doctours that were your Auriculare Confession quite abolished yet might the People notwithstandinge haue ful Remission of theire Sinnes But of you it maie he verified that Christe saide vnto the Phariseis Ye haue taken awaye the Keies of the Kingedome of Heauen And neither doo ye enter your selues nor wil your suffer others that would enter Of your Keies Veselus saide longe sithence Claues Papae Praelatorum non aperiunt Regnum Dei sed claudunt potiùs The Popes and the Prelates Keies doo not Open the
as ◠commaunded by Christe and the Apostles commended to vs by the ◠Fathers of the Primitiue Churche by al ◠learned Doctours and general vse of the ◠who le Churche And if the expresse terme of Secrete or auricular Cōfession be Seldome mētioned in the Auncient Fathers as that of Publike Confession is often times as in the Nicene Councel and in sundry other places that is nothinge repugnant to the Doctrine of the Catholike Churche The B. of Sarisburie Al this greate shewe of Authorities of Fathers and Doctours M. Hardinge him selfe in the ende dischargeth easily with one Woorde For notwithstandinge al that be coulde beste diuise to saie herein his Conclusion at the laste is this The Expresse Terme of Secrete or Auriculare Confession is Seldome mentioned in the Ancient Fathers Seldome he saithe as if it were sometimes vsed although but Seldome But if he had leafte Seldome and saide Neuer I trowe his tale had benne the truer For the reste wée saie as before Wée make no Confusion of the Keies Our Doctrine is plaine that there be twoo Keies in the Churche of God The one of Instruction the other of Correction Whereof the one woorketh inwardly the other outwardly The one before God the other before the Congregation And yet either of these standeth wholy in the Woorde of God And therefore S. Paule saithe Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā ad Redargutionem ad Correctionem ad Institutionem c Al Scriptures inspired from God are profitable To teache the Truthe To reprooue Falsehedde To correcte the Wicked To Nourtoure and infourme the Godly Of the Former of these Keies S. Paule saithe Beleeue in the Lorde Iesus and thou shalt be safe with al thy House Of the other he saith The Weapons of our warfare are not Fleashely but mighty through God to throwe downe holdes castinge downe euery Highe thinge that is builded vp againste the knowledge of God and to bringe al vnderstandinge captiue to the Obedience of Christe This Doctrine séemeth to be simple and plaine and without Confusion Touchinge M. Caluine it is great wronge vntruely to reporte so Reuerende a Father and so Woorthie an Ornamente of the Churche of God If you had euer knowen the order of the Churche of Geneua had séene foure thousande people or moe receiuinge the Holy Mysteries togeather at one Communion ye coulde not without your great shame wante of modestie thus vntruely haue published to the worlde that by M. Caluines doctrine the Sacramentes of Christe are Superfluous Certainely to leaue al that he hath otherwise spoken of the Sacramentes in general Of the Sacramente of Christes laste Supper he writeth thus Magnum Consolationis ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae quòd illîc Testimonium habeant Christum sic nobis adunatum esse sic nos illi vicissim insertos adeoque in vnum Corpus cum ipso coaluisse vt quicquid ipsius est nostrum vocare liceat The Godly mindes maye take greate fruite of pleasure and Comforte of this Sacramente for that therein they haue a witnesse that Christe is so made one with vs and wee so graffed into him and are so growen bothe into one Bodie that what so euer is his wee maie nowe calle it ours But he saithe The Supper is a token of remēbrance to lifte vp or to healpe our infirmitie For if otherwise we were mindeful yenough of Christes Deathe this healpe were Superfluous O M. Hardinge howe farre maie malice beare a man Bicause M. Caluine saithe Wée are weake and haue néede of out warde Sacramentes to quicken the dulnesse of our Senses saithe he therefore that the Sacramentes be Superfluous If he had likewise saide Our bodies be weake and haue néede to be refreashed with Meate and Drinke would ye geather thereof that Meate and Drinke are Superfluous Nay contrariewise he concludeth Wee haue neede of Sacramentes Therefore Sacramentes be needeful and the greatter our weakenesse is the more néede haue wée of sutche remedies His woordes emongst many others of like sense be these Sic est exigua nostra Fides vt nisi vndique fulciatur atque omnibus modis sustentetur statim concutiatur fluctuet vacillet So smal is our Faithe that onlesse it be borne vp of euery side and by al meanes be mainteined it shaketh it wauereth and is like to falle If this be so dangerous a Doctrine as you telle vs why then are the Ancient Catholique Fathers suffered to holde and maineteine the same Dionysius whome you so often calle S. Paules Scholar writeth thus Nos imaginibus sensibilibus quantum fieri potest ad Diuinas adducimur Contemplationes Wee as mutche as maie be by Sensible Images or Sacramentes are brought vnto Diuine Contemplations Likewise S. Augustine saithe Sacramenta propter Carnales Visibilia instituta sunt vt ab illis quae oculis cernuntur ad illa quae intelliguntur Sacramentorum gradibus transferamur Visible Sacramentes are ordeined for Carnal Menne that by the steppes of Sacramentes we maie be leadde from the thinges that wee see with eie vnto the thinges that wee vnderstande So saithe S. Cyprian Fidei nostrae infirmitas Symboli argumento edocta est c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacramente c. So S. Chrysostome Si incorporei essemus nuda incorporea nobis haec ipsa daret Nunc quia Corporibus insertas habemus animas sub visibilibus spiritualia tradit If wee were Bodilesse God woulde geue vs these thinges bare and Bodilesse But for as mutche as wee haue Soules fastened vnto our Bodies therefore God geueth vs thinges Spiritual vnder thinges Visible Againe he saithe Rectis Fidelibus Scripturae non sunt Necessariae dicente Apostolo Lex iustis non est posita To the Godly and Faithful the Scriptures are not Necessarie For so the Apostle saithe There is no Lawe prouided for the Iuste And againe Oportuerat quidem nos nihil indigere auxilio Literarum sed tam nudam in omnibus vitam exhibere vt Librorum vice Gratia Spiritus vteremur It behooued vs to haue no neede of the Scriptures but in al thinges to shewe our Liues so pure and cleane that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste In like manner S. Hierome saithe Cùm meruerimus esse cum Christo similes Angelis fuerimus tunc Librorum Doctrina cessabit When wee shal obteine to be with Christe and shal be like vnto the Angels then the Doctrine of Bookes shal geue place Nowe tel vs M. Hardinge muste wee hereof conclude as you doo y◠these Holy Fathers S. Cyprian S. Augustine S. Hierome S. Chrysostome helde false perillous Doctrines with wicked temeritie woulde abandonne bothe Scriptures and Sacramentes as thinges not Necessarie Certainely for ful resolution hereof M. Caluine him selfe saithe thus
maye be a Iudge ouer the sinnes of the people without Particulare knowledge of the same or that he may comme to certaine and particulare knowledge therof without any manner Auriculare Confession then I trust this whole mater wil soone be answeared Firste therefore I saye that a Prieste hauinge Authoritie to pronounce the Woorde of God is thereby a Iudge ouer Sinne. For the Woorde that he speaketh is the Power of God vnto Saluatiō and a twoo edged swerd hable to sunder the Soule ▪ and the Sprite and the marie from the bones and is hable to Iudge for so S. Paule saith the thoughtes and cogitations of the Harte And thus M. Harding him selfe graūteth that a Prieste pronouncinge Goddes Woorde maye therewithe bothe Binde and Loose that is in this case to doo the office of a Iudge S. Augustine saithe Clauis ea dicenda est qua pectorum dura referantur That thinge ought to be called the Keie wherewith the hardnesse of the harte is opened So saithe Tertullian Ipse Clauem imbuit Vides quam Viri Israelitae auribus mandate quae dico Iesum Nazarenum Virum à Deo nobis destinatum He endewed the Keie And knowe you what Keie This Keie I meane Ye menne of Israel make what I saie Iesus of Nazareth a man appointed vnto you from God So saith S. Augustine Loquimur in auribus vestris Vnde scimus quid agatur in Cordibus vestris Quod autem intus agitur nō à nobis sed ab illo agitur Prospexit ergo Deus vt Soluat filios mortificatorum Wee speake in your eares But howe knowe wee what is wrought in your hartes How be it what so euer is wrought within you it is wrought not by vs but by God God therefore hathe looked foorthe to Loose the Children of them that were appointed to death Thus is the Prieste a Iudge and Bindethe and Loosethe withoute any hearinge of Priuate Confessions Of the other side I say that in open crimes and Publike Penance the Priest is like wise appointed to be a Iudge For notwithstandinge in the Primitiue Churche either the whole people or the Elders of the Congregation had Authoritie herein yet the direction and Iudgemente rested euermore in the Prieste And in this sense S. Paule saithe vnto Timothee Receiue no accusation againste an Elder onlesse it be vnder twoo or three witnesses And notwithstandinge these Orders for the greatest parte thereof be nowe vtterly out of vse yet I truste it shal not be neither impertinente to the mater nor vnpleasante vnto the Reader to consider how the same were vsed in olde times Therefore as it is Learnedly noted by Beatus Rhenanus The Sinner when he beganne to mislike him selfe and to be penitente for his wicked life for that he had offended God and his Churche came firste vnto the Bishop and Priestes as vnto the Mouthes of the Churche and opened vnto them the whole burthen of his harte Afterwarde he was by them brought into the Congregation and there made the same Confession Openly before his Brethren further was appointed to make Satisfaction by Open Penance Whiche Penance being dewly and humbly donne he was restored againe openly vnto the Churche by laieinge on of the handes of the Priestes and Elders Hereof S. Paule saithe vnto the Corinthians If you haue forgeeuen any thinge to any man I haue likewise foregeeuen it For I mee selfe what so euer I haue foregeeuen I haue foregeeuen it for your sakes in the Personne of Christe In this Limitation of Penance leste any thing should passe vnaduisedly and out of Order the Prieste was appointed to be the Iudge S. Basile saith Modus Conuersionis debet esse conueniens illi qui peccauit The Order of Conuersion or Open Penance must be agreeable vnto him that hathe offended And therefore S. Augustine saithe Quia Plaerunque c. For as mutche as for the moste parte the griefe of one mannes harte is vnknowen vnto an other neither commeth foorthe into the knowledge of others either by woordes or by other tokens as beinge before him vnto whom it is saide My mourninge is not hidde from thee therefore it is very wel that by them that haue the ouersight of the Churche certaine times of Penance are appointed that the Congregation maye be satisfied Againe he saithe Hortor Priùs Publica Poenitentia satisfacere ita Sacerdotis Iudicio reconciliatum Communioni sociari I Counsel him that firste he make Satisfaction by Open Penance that being so reconciled he maie afterwarde be restored vnto the Communion by the Iudgement and Discretion of the Prieste Likewise saithe Cassiodorus Rei expectant Communionis tempus quod decreuit Episcopus The Peintente parties waite for the Communion time appointed vnto them by the Bishop S. Ambrose demaunded of the Emperoure Theodosius beinge then excommunicate Quibus Medicamentis incurabilia vulnera tua plagasque curasti By what Medicines haue you healed your woundes and cuttes that were incurable The Emperoure answeared Tuum Opus est Docere Medicamenta temperare Meum verò oblata sucipere It is your parte to Instructe me and to Minister Medicines and it is my parte to receiue that you Minister And therefore Peter Lombarde saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per Iudicium Sacerdotis Although a man be assoiled before God yet is he not accoumpted assoiled in the Face or Sight of the Churche but by the Iudgement of the Prieste By theise M. Hardinge I doubte not but ye maie see that the Priest maie be a Iudge ouer Sinne notwithstandinge he neither heare Priuate Confessions nor haue particulare knowledge of euery seueral sinne This is that Confession that the Holy Fathers haue so often spoken of It was made not secretely or in a corner but publiquely and openly and in the sight of the Congregation Hereof Origen saithe as it is reported before Si quis sibi sit conscius Procedat in Medium ipse sui accusator existat If any man finde him selfe guilty let him comme foorth into the middes of the Churche and let him be his owne accuser Likewise Tertullian saithe Aduolui Presbyteris Aris Dei adgeniculari Omnibus Fratribus legationes deprecationis suae iniūgere To false down before the Priestes To kneele before the Aultar or Communion Table and to desire Al the Brethren to praie for him Touchinge S. Hierome M. Hardinge ye laie in his woordes as faithefully as Ananias sometime laide in his monie at the Apostles féete Ye serue vs with a parcel and holde backe the reste It is true that S. Hierome saithe It is the Priestes parte to discerne the diuersitie bitwéene sinne and sinne as in cases of Excommunication and Publique offences But wherefore could ye not espie or rather why woulde you so closely dissemble so many and so plaine Woordes goeinge immediately before For
owne Decrées Fortè tunc tempore Ambrosij non erat facta Institutio Confessionis quae modò est Perhaps then in the time of S. Ambrose whiche was foure huÌ„dred yéres after Christe the manner of Confession that now is vsed was not appointed And Gratian saith Antequam Sacerdoti Ora nostra ostendamus id est Peccata nostra Confiteamur à Lepra peccati mundamur Before wee open our mouthe vnto the Prieste that is to saie before vvee make Confession of our Sinnes the Leprosie of our Sinne is made cleane Theodorus saithe Quidam Deo solummodò confiteri debere peccata dicunt vt Graeci Somme saie wee ought to Confesse our Sinnes onely vnto God as doo the Grecians Peter Lombarde the Chiefe Founder of M. Hardinges Diuinitie saithe thus Sanè dici potest quòd sine Confessione Oris solutione Poenae exterioris Peccata delentur per Contritionem humilitatem Cordis Wee maie safely saye that vvithout Confession of the Mouthe and Absolution of the out warde paine Sinnes be foregeeuen by the Contrition and humilitie of the Harte Briefely Gratian hauinge thorowly debated the mater of bothe sides that is to saie bothe for Confession and againste Confession in the ende concludeth thus as it is saide before Cui harum sententiarum potiùs adhaerendum sit Lectoris Iudicio reseruatur Vtráque enim sententia fautores habet Sapientes Religiosos Viros Whether of these saieinges it is beste to folowe it is leafte to the Iudgemente of the Reader For either Saieinge is mainteined and fauoured both by vvise and by Godly Menne And whereas M. Hardinge saithe Confession of al Sinnes is Commaunded by Christe and his Apostles his owne Glose vpon his owne Decrees openly reproueth his erroure and teacheth him the contrarie The woordes be these Meliùs dicitur Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs quà m ex Noui vel Veteris Testamenti Authoritate It is better saide that Confession was appointed by somme Tradition of the Vniuersal Churche then by any Authoritie or Commâ—undemente of the Newe or Olde Testamente Nowe good Christian Reader I beseche thee examine alitle the Truthe of M. Hardinges tale Firste he saithe The Recitinge and Rehearsal of al Sinnes before the Prieste is Necessarie to Saluation Chrysostome answeareth Let God Onely heare thy Confession There is one Vntruthe M. Hardinge saithe General Confession is not sufficiente Peter Lombarde answeareth Sine Confessione Oris c. VVithout any Confession made by mouthe our Sinnes maie be foregeeuen There are twoo Vntruthes M. Hardinge saith Confession of al Sinnes is commaunded by Christe and his Apostles His owne Glose saithe It is Onely a Tradition of the Churche commaunded neither in the Olde Testamente nor in the Newe There are thrée Vntruthes M. Hardinge saithe It was commended vnto vs by the * Doctours and Fathers of the * Primitiue Churche Rhenanus saithe Wée reade not that this kinde of Priuie Confession in the Olde times vvas euer Commaunded And his owne Glose saithe In the time of S. Ambrose whiche was foure hundred yéeres after Christe perhaps it was not vsed There are Foure Fiue Vntruthes M. Harding saithe It hathe euer ben allovved by al the Learned Doctours His owne Gratian answeareth him The Contrarie hath benne mainteined and fauoured bothe bi VVise and by Godly Fathers There are sixe Vntruthes To be shorte M. Hardinge saithe It hathe benne Commended vnto vs by the General vse of the vvhole Churche Theodorus answeareth him The vvhole Churche of Grecia vseth it not There are Seuen apparente and greate Vntruthes disclosed by M. Hardinges owne Doctours He coulde not haue comprised so mutche Vntruthe in so narrowe roome without somme studie Erasmus a man of greate Iudgemente saithe thus Apparet tempore Hieronymi nondum Institutam fuisse Secrètam admissorum Confessionem quam posted Ecclesia salubriter instituit si modò rectè vtantur ea Sacerdotes Laici Verùm in hoc labuntur Theologi quidam parùm attenti quòd quae Veteres scribunt de hurusmodi Publica Generali Confessione ea trahunt ad hanc Occultam longè diuersi generis It appeareth that in the time of S. Hierome whiche was foure hundred yéeres after Christe Secrete Confession of Sinnes vvas not yet ordeyned Whiche notwithstandinge was afterwarde wholesomely and profitably appointed by the Churche so that it be wel vsed as wel by the Priestes as by the People But herein certaine Diuines not consideringe aduisedly what they saie are mutche deceiued for what so euer the Auncient Fathers write of General and Open Confession they wreaste and drawe the same to this Priuie and Secrete kinde whiche is far of an other sorte Here M. Hardinge Erasmus telleth you yée are fowly deceiued and sheweth you also the cause of your erroure for that as he saithe ye consider not aduisedly what ye either reade or write but where so euer ye heare this worde Confession ye imagine streight waie It muste needes be your owne Auriculare Confession and can be none other Laste of al ye graunte The expresse Terme of Auriculare or Secrete Confession is seldome mentioned in the Aunciente Fathers Here M Hardinge wanteth somme parte of your simplicitie If ye would haue your Reader to beleeue you ye shoulde haue alleged certaine of the Auncient Fathers One at the leaste if ye coulde haue founde so many that had at any time vsed the expresse terme of Auriculare or Secrete Confession Otherwise it had benne the better and plainer waie to haue Confessed expressely that the same expresse terme is neuer vsed in any one of al the Ancient Fathers Howe be it if Auriculare or Secrete Confession had then benne vsed it coulde neuer so longe haue lackte a name The Apologie Cap. 7. Diuision 3. Wee saie that the Prieste in deede is a Iudge in this case but yet hath no manner of Right to chalenge an Authoritie or Power as saithe Ambrose M. Hardinge VVhereas ye make preachinge of the Gospel to be the Keies howe cal ye the Prieste Iudge in this case Preache ye neuer so mutche the conscience of man beinge so secrete a thinge as it is howe can ye iudge who in wardly and throughly repenteth and who repenteth not And though one repente and be sory and haue remorse of his former life though he looke vnto the light of the Gospel as ye say and beleue in Christe what then howe can ye iudge of sutche a Persone Do ye knowe his harte by lokinge in his face The Prieste dewly vsinge the Keie of knowledge and discretion doth the office of a Iudge and as he seethe cause either Looseth or Bindeth As touchinge the Priestes Authoritie or Power which to chalenge he hath no right for so your Interpreter maketh you to speake and impute it to S. Ambrose we denie that S. Ambrose saieth euen very so â–ª But â–ª as
But the people had a Grace geeuen them to discerne Sprites and to iudge whom thei should receiue into the number of the Prophetes and whom as skilful exchangers they shoulde refuse Euen so nowe in the time of the Newe Testamente Many haue taken in hande to VVrite Gospels But the skilful exchangers and triers of Coines haue not allowed them So saithe S. Augustine Manichaei legunt Scripturas Apocryphas nescio à quibus Sutoribus Fabularum sub nomine Apostolorum scriptas The Manichees reade Secrete Hidden Scriptures written I knowe not by what Cobblers of Fables vnder the name of the Apostles So saithe Eusebius of the Gospel countrefeited vnder the name of S. Peter Nos Petrum reliquos Apostolos sicut Christum recipimus Sed Pseudepigrapha reijcimus Veluti gnari eorum sensus sententiae Scientes quòd talia non recipimus tradita ab Apostolis Wee receiue Peter and the reste of the Apostles as wee woulde receiue Christe him selfe But Countrefeite VVritinges vnder theire names wee refuse vttersy as hauinge vnderstandinge of their sense and meaninge knowinge wel that wee haue receiued no sutche thinges deliuered by the Apostles Thus had the Churche of God the Sprite of Wisedome whereby to discerne the True Scriptures from the False Yet male wée not geather hereof that the Authoritie of the Churche is ouer and aboue the Scriptures S. Augustine saith In istis temporalibus Legibus quamuis de illis homines iudicent cùm eas instituunt tamen cùm fuerint institutae firmatae non licebit ludici de illis iudicare sed secundum eas In these temporal or Worldly Iawes although menne be Iudges ouer thē while they be a making yet after the same Lawes be once made and established it is no senger lawful for the Iudge to Iudge of them Onely it is lawful to Iudge by them Likewise againe he saithe Spirituales siue qui praesunt siue qui obtemperant Spiritualiter iudicant non de cognitionibus Spiritualibus quae lucent in Firmamento id est de Scripturis Non enim oportet de tam sublimi Authoritate iudicare c. Homo enim licet Spiritualis factor ramen Legis esse debet non Iudex De illis dicitur Iudicare in quibus potestatem habet corrigendi Menne Spiritual whether thei ruse or be ruled Iudge accordinge to the Sprite But they Iudge not of the Spiritual knowledge that shineth in the Firmamente that is to saie of the Scriptures For it is not lawful for any man to be Iudge ouer so high Authoritie For be the man never so mutche Spiritual yet muste he be a Dooer and not a Iudge of the Lavve There a Man is saide to be a Iudge where he hath Power and Authoritie to correcte The Apologie Cap. 10. Diuision 1. Moreouer wee allowe the Sacramentes of the Churche that is to saie certaine Holy Signes Ceremonies whiche Christe woulde wee shoulde vse that by them he might sette before our eies the Mysteries of our Saluation and might more strongely confirme the Faithe whiche wee haue in his Bloude and might seale his Grace in our hartes And these Sacramentes togeather with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionysius other Catholique Fathers wee doe calle Figures Signes Markes Badges Printes Copies Fourmes Seales Signettes Similitudes Paternes Representations Remembraunces and Memories And wee make no doubt togeather with the same Doctours to saie that these bee certaine Visible vvoordes Seales of Righteousnes and Tokens of Grace M. Hardinge VVith what face saie ye that ye allowe the Sacramentes of the Churche Haue ye not abandot ned almoste al the Sacramentes of the Churche Retaine ye any mo by name of the Sacramentes then two Baptisme and your Supper of the Lorde Of whiche the one after that Doctrine as it is by you taught and ministred auaileth nothinge but to your further condemnation The sounde and true Doctrine whiche the Catholike Churche holdeth and beleueth touching this point is this There be seuen Sacramentes in which vnder coouer of visible thinges the Power of God worketh mans helth They be these Baptisme Confirmation the Sacrament of the aulter Penaunce extreme Vnction Order VVedlocke And these so we cal Sacramentes as neuertheles we acknowledge the name of Sacrament may be extended to many other thinges That it be knowen what a Sacrament is this woorde Sacrament signifieth sommetime a holy thinge sometime the signe of a holy thinge instituted by God As it is taken for a signe only so is it found generally not only in the Newe Lawe but also in the Olde Lawe But in the Newe Lawe these signes after a Peculiar and Special manner be called Sacramentes whiche do not only signifie a holy thinge but also do sanctifie and make holy those to whō thei be adhibited being such as by institution of Christe conteine grace in them and Power to sanctifie VVhereof a Sacrament is by the best learned diuines defined to be a visible signe of inuisible grace so as it beare the image of it * and be cause of the same For the plaine vnderstāding of this Definition how a Sacrament beareth the forme signe or image of inuisible grace it appeareth euidently in Baptisme where washinge of the body sheweth the clensinge of the sowle Also in the Sacramente of the Aulter where the formes of Breade and VVine out wardly represent the spiritual nourishing of the soule The like appeareth in other Sacramentes Neither is it a New and straung Doctrine to say that the Sacramētes of the Gospel conteine grace in them for the Fathers teache the same not seldom Chrysostome expounding the Mysterie of the Poole called Bethesda in Hebrewe that was in Ierusalem saith that sicke folke were healed at the mouing of the water to the intent men might be brought to vnderstande the vertue of Baptisme For then was it comming to passe saith he that Baptisme shoulde be ful of power and grace S. Ambrose in his booke de Sacramentis speaking of Baptisme saith it is not euery water that healeth but that water healeth whiche hath the Grace of Christe Cyrillus vpon the foresaide Chapter of S. Iohn saith that in Baptisme it is not VVater simply that worketh but when as it hathe receiued the grace of the Holy Ghoste S. Augustine in a Sermon saith the VVater in Baptisme is enriched with a more gifte in maner then was the Virgine Mary For the saith he deserued Chastitie to her selfe this hath geuen to vs sanctifications She deserued that she sinned not this that it might purge sinnes It is saide vniuersally by S. Cyprian of al the Sacramentes that the fatte of Gods anointinge powereth fulnes of grace into the ministerial sanctifications whereby he meaneth the Sacramentes Yet we meane that they conteine grace and power to sanctifie after suche maner of speakinge as we saie of Potions and drinkes prepared for sicke Persons that thei
nor receiue the Holy Communion let them be put from the Communion of the Churche as menne that woorke the breache of Order Likewise it is noted in the Margin vpon the same Canons Omnes olim qui intererant Communicabant In olde times al that vvere presente did Communicate In the Councel of Antioche it was decreed thus Omnes qui ingrediuntur in Ecclesiam Dei Sacras Scripturas audiunt auersantur autem perceptionem Dominici Sacramenti c. ab Ecclesia abijci oportet c. Al that comme into the Churche of God and heare the Holy Scriptures and refuse the receiuinge of the Lordes Sacramente let them be put from the Churche These Decrees reache not onely to the Ministers of the Churche but also to the whole people Clemens that was Bishop in Rome as it is thought nexte after this Anacletus saithe thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant Let so many loues be offered at the Aultar as maie suffise to serue not onely the Ministers but also the People S. Ambrose saithe Munus oblatum totius populi fit quia in vno Pane omnes significantur Per idem enim quòd vnum sumus de vno Pane omnes sumere oportet The oblation offered is made the vvhole peoples for that in one Breade al are signified For in that wee are al one vvee must al receiue of one Breade S. Chrysostome saithe vnto the people Neque nos abundantiùs vos autem minùs de Sacra Mensa participamus Sed pariter ex aequo illam vtrique degustamus â—â— either doo wee receiue more and you lesse of the Holy Table but wee taste thereof equally bothe togeather The like might be alleged out of S. Hierome S. Augustine Dionysius and others But for as mutche as ye so bitterly tel vs that wée misconstrue these woordes of Anacletus and deceiue the vnlearned Reader with a lie maie it therefore please you farther to heare what your owne late Scholastical Doctours haue written and iudged in this behalfe Thomas of Aquine saithe In Primitiua Ecclesia quando magna vigebat deuotio Fidei Christianae statutum fuit vt Fideles quotidiè Communicarent In the Primitiue Churche when greate Deuotion of the Christian Faithe was in strength it was ordeined that the Faitheful should receiue the Communion euery daie Durandus saithe In Primitiua Ecclesia omnes Fideles quotidiè Communicabant In the Primitiue Churche al the Faitheful daiely receiued the Communion Hugo Cardinalis saithe In Primitiua Ecclesia omnes quotquot intererant Canoni Missae singulis diebus Communicabant Et si nollent communicare egrediebantur post Offertorium In the Primitiue Churche as many as vvere presente at the Canon of the Masse did daiely Communicate and if they woulde not they departed foorthe after the Offertorie If ye thinke these authorities are not sufficient Iohannes Cochlaeus saithe Omnes olim tum Sacerdotes tum Laici cum Sacrificante Communicabant sicut ex Canonibus Apostolorum ex Libris antiquissimorum Ecclesiae Doctorum perspicuè cognoscitur Hic vnicum hac de re Canonem recitabo qui Calixto adscribitur Peracta c. In olde times bothe al the Priestes and al the Laie people receiued the Communion with the Minister that had made the Oblation as it is plainely perceiued by the Canons of the Apostles and by the Bookes of the Ancient Doctours of the Churche One Canon hereof I wil allege written by Calixtus c. Likewise saithe Iudocus Clichthoueus In Primitiua Ecclesia Fideles quotidiè sumebant Communionem secundum illam Calixit sanctionem Peracta c. In the Primitiue Churche the Faitheful receiued the Communion euery daie accordinge to this Decree of Calixtus c. Here you maie sée not onely that these woordes are alleged by your owne Doctours vnder the name of Calixtus wherein you haue noted so greate an errour but also that the same woordes by the iudgement of the same Doctours are thought to perteine no lesse to the Laie people then to the Prieste Nowe M. Hardinge these thinges considered I referre the indifferent iudgement hereof to your owne knowledge and Conscience whether of vs twoo hath deceiued the Reader with a lie The Apologie Cap. 12. Diuision 3. More ouer when the People commeth to the holy Communion the Sacrament ought to be geueÌ„ them in Bothe Kindes for so bothe Christe hath commaunded and the Apostles in euery place haue ordeined and al the Ancient Fathers and Catholique Bishoppes haue folowed the same And who so doothe contrarie to this he as Gelasius saithe committeth Sacrilege And therefore wee saie that our Aduersaries at this daie who hauinge violently thruste out and quite forebidden the Holy Communion doo without the woorde of God without the Authoritie of any Ancient Councel without any Catholique Father without any ExaÌ„ple of the Primitiue Churche yea and without reason also defende and maineteine their Priuate Masses and the manglinge of the Sacramentes and doo this not onely against the plaine expresse Commaundemente of Christe but also againste al Antiquitie doo wickedly therein are very Churcherobbers M. Hardinge Softe and fayre Maisters Ye shewe more heate then witte more stomake then learninge more anger then reason Ye saie muche and prooue little But saie ye and saie againe what ye wil we tel you boldely that neither Christe euer commaunded * nor the Apostles ordeined * nor al the Ancient Fathers obserued that the Sacrament be geuen to the people none otherwise but vnder bothe Kindes onely If Christe had expressely commaunded it the Churche of Rome had not so longe time receiued and kepte the vse of one Kinde The Apostles and sundry Holy Fathers Ministred bothe Kindes we confesse That the one Kinde was not also by them Ministred and that it is vtterly vnlawful we denie and the same shal ye neuer be able to proue Touchinge this whole pointe and how litle that ye alleage out of Celasius maketh for you and concerninge Masse not to be omitted for lacke of Companie to communicate Sacramentally with the Prieste I haue saide yuongh in my answeare to your fellowe M. Iuel his chalenge Bringe ye other stuffe and better then this or els al the worlde wil see your haltinge and the feblenesse of your side That we haue violently thruste out and quite forbidden the Holy Communion onlesse ye meane your owne Schismaticall mutable and polluted Communion if there were any sparke of shame or harted of liynge in you ye woulde neuer impute it vnto vs. God dothe knowe and the Worlde is not vnwittinge how muche howe often and how earnestly the Catholike Churche exhorteth her Children to prepare themselues to receiue their Maker And though the people of Englande of late yeeres resorted not commonly thereto yet the deuotion of Christen folke in this Countrie of base Almaigne in Fraunce in Italy in Spaine
Soules for Whose sake Christe hath shedde his Bloude Your errour in makinge the Presence of Christe in Baptisme like to his presence in the Supper is to grosse For although Christe woorke bothe our Regeneration and our nourrishment by his Diuine Sacramentes yet in Baptisme our Regeneration is by name attributed in the Gospell to the Holy Ghoste also to shewe that Christes presence there is spirituall But his Supper consisteth of his Body and Bloude whiche are so vnited to Christe as they are peculiar to the seconde persone in Godhed Againe for asmuche as they are receiued into vs as foode to nourrishe our Bodies to Resurrection as the Gospell saieth and nomans Body is otherwise nourished then by Eatinge in deede that meate whereof he is nourrished and the Fleashe of Christe as him selfe saithe is meate in deede and his Bloude Drinke in deede VVe are forced to beleue an other maner of presence in the Sacramente of the Aulter then in Baptisme And therefore ye haue handled this matter to sleightly and coldely VVhere as ye saie wee do not touche the Body of Christe with Teeth and Mouth are ye so accustomed to swallowe downe whole morselles as ye neuer touche them with your Teeth Or haue ye learned to eate that whiche ye touche not with your Mouthe If Christe saide Take Eate this is my Body and the Apostles tooke and Eate the same neither coulde they take and Eate without touchinge it semeth ye handle eatinge to sleightly and coldely when ye wil haue it without touching Chrysostome a more Substanital handler of thinges then any of you is saieth of Christes Body Quod omnium maximum est atque praecipuum in terra non conspicaris tantùm sed tangis neque sliontangis sed comedis â—o accepto domum redis Of al thinges that be in earthe what is the greatest and the chiefest that doest thou not onely see but touchest neither onely doest thou touche it but also eate it and hauinge receiued it thou goest home againe How we touche it we knowe for it is not now a mortall and corruptible Body wherein we maie fasten our Teeth but glorious and immortall and therefore we touche it by the reason of the Accidentes of Breade and VVine â–ª with whose Formes as S. Augustine speaketh it is couered or vailed and so commeth it to our Teethe and to our Mouthe and nourrisheth bothe our Bodies and Soules to life Euerlastinge Nay but we saie ye holde him faste and Eate him by Faith by Vnderstanding and by the Spirite I praie you be not to hasâ—â—e to holde him before ye haue him How came ye by him His grace he geueth diuerse waies but him selfe Bodely and presently as man he neuer promised to geue otherwise then when he saide Take Eate this is my Body And then Iudas who had but a very meane Faithe because he receiued the Sacramente receiued him also And our Blessed Lady although shee had a moste persitte Faithe receiued him not after that sorte because then shee receiued not the Sacramente How can ye assure your selues that your Faithe takeht the Body of Christe whiche was neuer promised to your Faithe If your Faithe take him not as he is in the Sacramente how can your Faithe holde him faste there As here before ye haue saide muche and proued litle against the Reall Presence wrestinge and stretchinge certaine Fathers sentences and the Scripture it selfe to that purpose not wholy and Faithfully but by piecemeale and pâ—tchedly alleaged so as ye might beste make them serue to the mainetenance of your false Doctrine right so in the conclusion of that parte of your Apologie with a like grace ye heape a number of mangled auctorities together wherby to perswade that for asmuche as the Fathers haue aduertised vs to lifte vp our mindes to heauen warde we should not thinke we Late the Fleashe of Christe as beinge here present with vs vnder the Forme of Breade Therefore whereas ye laye to the Catholikes charge as though by their Sacriledge the people were berefte of a greate benefite in that they be taught to be content with the one kinde vnder the same receiuing nolesse then if they had bothe howe muche more woorthely are ye to be charged with the crime of Sacriledge that robbe them of the greatest Treasure that is in the Churche so muche as in you lieth the Body and Bloude of our Lorde and in steede thereof pretende to deliuer vnto them a piece of Bakers Bread and a cuppe of vvine But let vs see what good reason or auctoritie ye bringe out of the Fathers againste the true presence of Christe in the Blessed Sacramente The B. of Sarisburie O M. Hardinge your conscience knoweth and wil testifie against your selfe that wee neuer called the Holy Sacramente of Christes Body Bakers Breade nomore then wee cal the Sacramente of Baptisme a paile of VVater Wee haue alwaies spoken honourably and reuerently hereof as it was meate wee shoulde speake of the Mysteries of the Deathe of Christe and as the Holy Catholique Fathers haue euermore vsed to speake before vs. These wilde and wanton vnseemely speaches agree rather with your Doctrine For cal your owne woordes alitle to remembrance In your Firste Answeare ye cal the Holy Sacramente as it is vsed and Ministred by vs accordinge to the Order of the Holy Fathers A peece of Breade not vvoorthe a pointe In this place ye cal the Holy Ministration so vsed by vs A leane and a Carrien Banket In the nexte diuision ye cat it A Toie These be your woordes M. Hardinge and maie wel stande bothe with the Sobrietie of your Sprite and also with the whole Substance and tendure of your Religion Wee cal it The Sacramente of Thankesgeuinge and the Sacramente of Christes Body and Bloude And with the Holy Father S. Augustine wee saie In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste Consider not vvhat thei be in them selues but what they Signifie Wee haue no special regarde to the Breade Wine or Water For they are Creatures Corruptible as wel after Consecration as they were before But wee directe our Faithe Onely vnto the very Body Bloude of Christe not as beinge there Really and Fleashelâ— Presente as ye haue imagined but as sittinge in Heauen at the Righthande of God the Father The Holy Father Chrysostome saith although in general woordes not speakinge specially of this Sacramente Oculi Fidei quando vident haec ineffabilia bona ne sentiunt quidem haec visibilia Tantum inter haec illa interest The eies of our Faithe when they beholde these vnspeakeable good thinges they doo not so mutche as marke these out warde thinges that we see with our Bodily eies So greate is the difference bitvvene these thinges And herein resteth the grossenesse of your errour yâ— ye diuide not the one thinge from the
Churche of God before your Masse was euer knowen and were then thought no Toies Touchinge these woordes Sursum corda Lifte vp your Hartes ye saie they were applied in olde times vnto praier and not onely or chiefely to the Ministration of the Sacramente and that as ye séeme to saie by the witnesse of S. Cyprian As for these emptie Woordes Onely or Chiefely ye vse them onely as a false light to blinde your Reader For in our Apologie yee founde them not Touchinge S. Cyprian Yée thought it beste to dissemble and to shifte his woordes and to commaunde him to silence For thus he saithe euen directely againste the whole practise of your Churche Sacerdos ante Orationem Praefatione praemissa parat Fratrum mentes dicendo Sursum Corda vt dum respondet Plebs Habemus ad Dominum admoneatur nihil aliud se quà m Dominum cogitare debere Before Praier the Priest with a Preface prepareth the hartes of the Brethren saieinge vnto them Lifte vp your Hartes that when the People ansvveareth VVee lifte them vp vnto the Lorde they maie be put in minde to thinke of nothing els but of the Lorde Where is this order M. Hardinge where is this Ecclesiastical Tradition now becomme Throughout your whole Territorie of Rome in what Churche in what Chaple is it keapte Where doothe your people answeare the Prieste at the Common Praier Or where dooth the people vnderstande either the meaning of the Sacramentes or any thing that is pronounced by the Priest Or why are you so vnaduised to allege manifeste Authorities against your selfe Ye saie the people was taught by these woordes not to coÌ„sider what was meant onely by yâ— Sacramentes but to geue attendance vnto yâ— Praier Wherein your own Massebooke is casâ—ly hable to control you And in the Greeke Liturgies not before any other publike Praier but immediately before the Holy Ministration the Prieste saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs lifte vp our Hartes And Chrysostome saithe Clamamus in conspectu Sacrificij Sursum Corda Wee crie alowde in the sight of the Oblation Lifte vp your Hartes S. Augustine saithe Sursum Corda Habeamus Si Resurrexistis cuÌ„ Christo dicit Fidelibus Corpus Sanguinem Domini accipientibus dicit Si Resurrexistis cum Christo quae sursum sunt sapite vbi Christus est in Dextra Dei sedens Quae sursum sunt quaerite noÌ„ quae super terram Let vs lifte vp our Hartes If ye be risen againe with Christe he saith vnto the Faitheful he saithe vnto them that receiue the Body and Bloude of our Lorde If ye be risen againe with Christe sauer those thinges that are aboue where Christe is al the right Hande of God Seeke for the thinges that be aboue not for the thinges that be in Earthe Againe he saithe In Sacramentis Fidelium dicitur vt Sursum Corda habeamus ad Dominum At the Ministration of the Sacramentes of the Faithful it is saide Let vs lifte vp our Hartes vnto the Lorde Likewise againe Inter Sacra Mysteria Cor habere Sursum iubemur In the time of the Holy Mysteries wee are commaunded to Lifte vp our Hartes But what néede wee to rehearse the Ancient Fathers Your own late New Doctours haue saide yâ— like And to leaue the reste your own Manipulus Curatorum that is to saie the Ordinarie and Direction of al your whole Cleregie saith thus Sacerdos ante Canonem dicit Sursum Corda Quasi dicat quòd volens sumere istud Sacramentum debet habere Cor suum eleuatum ad Deum Before the Canon the Prieste saithe Lifte vp your Hartes As if he vvoulde saie vvho so vvil receiue this Sacramente ought to haue his Harte lifted vp vnto God These woordes be plaine and can in no wise be denied It were wisedome M. Hardinge in sutche cases to auouche nomore then ye knowe Otherwise your woordes wil goe for Toies Howe be it the matter beinge graunted that these woordes perteine to the Holy Ministration yet if wee woulde reason thus Christes Body is in Heauen Therefore it is not Really and Fleashely in the Sacramente Ye saie VVee shoulde make a foolishe Argumente Our Rhetorique is better stuffe then our Logique This Argumente M. Hardinge is taken of the Nature of Christes Humanitie whiche beinge the Very Natural Body of a Man by the Iudgemente of the Auncient Fathers muste needes be in one onely place at one time and can reache no further For otherwise it were not a Very Natural Mannes Body Therefore S. Augustine saithe as he is alleged by Gratian Corpus Domini in quo Resurrexit in vno loco esse oportet The Body of our Lorde wherein he rose againe muste needes be in one Place Like wise againe he saithe Christus secundum Praesentiam Corporalem simul in Sole in Luna in Cruce esse non potuit Touchinge Bodily presence Christe coulde not be in the Soone in the Moone and vpon the Crosse al at once And againe Christus vbique est Virtute non Opere Diuinitate non Carne Christe is euery where By his Power not in deede By his Godhed not by his Fleashe S. Cyril saithe Christus cum Discipulis suis etfi non Corpore tamen Virtute Deitatis semper futurus est Christ wil euermore be with his Disciples by the Povver of his Diuinitie although not in his Body Therefore to conclude S. Augustine saith Videre Ascendentem Credite in Absentem Sperate venientem Tamen per Misericordiam occultam etiam sentire Praesentem Behold Christe Ascendinge Beleaue in Christe beinge Absente Truste in Christe that shal comme againe And yet by his priuie mercie feele him Presente Beleeue saith S. Augustine in Christe Beinge nowe Absente and not here Thus the Auncient Catholique Fathers were bolde reuerently to reason of Christes Humanitie yet was not M. Hardinge yet borne that shoulde so bitterly charge them with Foolishe Argumentes Nay rather Ruffinus saithe Stulta adinuentio Calumniae est Corpus Humanum aliud esse putare quà m Carnem It is but a Foolishe findinge of a Cauil to saie that the Body of a Man is any other thing then Fleashe But Chrysostome saithe Christe is whole here and whole there But Chrysostome in the same place many waies expoundeth his whole meaning For thus he saithe if it woulde haue pleased M. Hardinge to haue seene his woordes Offerimus quidem sed ad RecordationeÌ„ facientes Mortis eius Hoc Sacrificium Exemplar illius est Hoc quod nos facimus in Commemorationem fit eius quod factum est Idipsum semper offerimus Magis autem Recordationem Sacrificij Operamur Wee offer in deede But in Remembrance of his Deathe This Sacrifice is a Token or Figure of that Sacrifice The thinge that wee doo is sonne in Remembrance of that thinge that was donne before VVe offer alvvaie the same thing yâ— Christe offered Nay rather wee woorke the Remembrance of that Sacrifice
Diuinis honoribus affecerint Beleeue me it is a greate matter to vnderstande what is the Creature and what is God the Creatoure what are the Woorkes and what is the VVoorkeman For if theise Heretiques coulde make diligente difference hereof they would not thus make confusion of al thinges nor place those thinges beneathe that be aboue I meane not They either pulle down the Heauen or the Starres or set vp the Earthe in theire Place But that they pulle downe the Kinge him selfe from his high throne and place him emongest his vvoorkes and Creatures and of the other side vvoorshippe a Creature vvith Godly Honoure The Apologie Cap. 15. Diuision 2. Bisides where they saie and sommetime doo persuade fooles that they are hable by theire Masses to distribute and applie vnto mennes commoditie al the Merites of Christes Deathe yea although many times the parties thinke nothing of the mater and vnderstande ful litle what is donne this is a Mockerie a Heathenishe fansie and a very ioie For it is our Faith that applieth the Deathe and Crosse of Christe to our benefite not the Acte of the Massinge Prieste Faithe had in the Sacramentes saithe Augustine doth iustifie and not the Sacramentes And Origen saithe Christe is the Prieste the Propitiation and Sacrifice vvhiche Propitiation commeth to euery one by meane of Faithe And so by this reckeninge wee saie that the Sacramentes of Christe without Faithe doo not once profite these that be a liue a greate deale lesse doo they profite those that be deade M. Hardinge Leaste any piece of your Apologie should be without a witnes for proufe that ye are his children who is the father of lies ye make vs to affirme that by our Masses we distribute and applie to men indifferently how so euer they be disposed for so ye meane as it appeareth partely by that ye saie here and special by your Doctrine other wheres vttered al the Merites of Christes Deathe But tel vs who euer taught this Doctrine in the Catholike Churche Yea God is so good and prone to bestowe his mercie that not onely when a man is through faithe prepared for it he geueth it abundantly vnto him but also though he of his owne parte haue no faithe presently yet for others sake whiche are Gods derely beloued frendes he farethe the better and hath that gifte obteigned to him As when S. Steuen praied at his deathe for those that persecuted him for whom prayed he then but for those who had no Faithe at al in Christe And when this grace was geuen vnto them as that from theire Iewishnes they came to the faith of Christe who shal exclude that blessed Martyr from this worship and honoure that throughe his praier as by one special meane that grace was applied vnto them VVhat effecte his praier tooke if any man thereof doubte he maye thinke it to haue wrought mutche for the benefite of others of lesse malice seinge that it did so mutche in Paule VVho as the Scripture saithe yet breathinge out threatninges and slaughter againste Christes Disciples was so chaunged and conuerted that of a Persecutour he became an Apostle For as S. Augustine writeth Si Sanctus Stephanus sic non orasset Ecclesia Paulum non haberet If S. Steuen had not praied so the Churche shoulde not haue had Paule Nowe if those that be no Priestes without publike Auctoritie of Consecrating the Body and Bloude of Christe yet by waie of praier doo obteine that men be conuerted to the Faithe whiche is the applyinge of one fruite of Christes merites mutche more the publike Minister and Bishop whiche assumpted from amonge men is ordeined for men in matters belonginge to God that he may offer vp giftes and Sacrifices for sinnes And nowe if ye liste to learne what kinde of applyinge we vse in our Masses we doo offer vp vnto God firste his Sonne representinge his passion and celebratinge the memorie of the same accordinge to Christes institution But what measure of good we procure them to God onely is that knowen If as the Learned Bishop Prosper saithe the grace of our Sauiour passe ouer some Persons as we see it to happen and if the Praier of the Churche wherein the Sacrifice is conteined after S. Augustines Minde be not admitted for them it is to be referred to the secrete iudgèmentes of Goddes iustice and it is to be acknowledged that the depth of this secrete may not be opened in this life The B. of Sarisburie Thus ye saie M. Hardinge Ye make vs to affirme that by our Masses wee distribute and applie to menne indifferently the Merites of Christes Deathe howe so euer they be disposed in token that ye are the Children of him who is the Father of lies Therefore ye saie Tel vs who euer taught this Doctrine in the Catholike Churche If ye be so vnskilful M. Hardinge and so far to séeke in your owne Doctours then it maie please you to vnderstande that the moste Catholique Pillers of your Catholique Churche haue euen thus taught vs. Thomas de Vio otherwise called Caietanus a Catholique Cardinal of your Catholique Churche of Rome in the Conference he had at Augusta in Germanie with Doctour Luther saide thus Fides non est necessaria accessuro ad Eucharistiam Faith is not necessarie for him that wil receiue the Sacramente of thankes geuinge Notwithstandinge otherwheres he acknowledgeth this was an errour and confesseth it was commonly receiued and beleeued of many euen in your Catholique Churche of Rome Thus he writeth In hoc videtur communis multorum error quod putant hoc Sacrificium ex solo Opere Operato habere certum Meritum vel certam satisfactionem quae applicatur huic vel illi Herein standeth the Common Errour of many that thei thinke this Sacrifice hath a certaine Mente or Satisfactiō whiche is applied to this man or to y◠man not by meane of the Faithe of the receiuer but by the Onely meane of the Woorke that is wrought by the Prieste Gabriel Biel saith The Prieste receiueth the Sacramente and the vertue thereof passeth into al the Members of the Churche Iacobus de Valentia saithe The Prieste is the Mouthe of the Body Therefore when the Prieste receiueth the Sacramente al the Members are refreased Againe he saithe Nos Communicamus Ore Sacerdotis Wee that be of the People doo Communicate or receiue the Sacramente by the Mouthe of the Prieste Thomas of Aquine youre Angelical Doctour saithe thus Sicut Corpus Domini semel oblatum est in Cruce pro debito Originali ita offertur iugiter pro quotidianis delictis in Altari As the Body of our Lorde was once offered vpon the Crosse for the debte of Original Sinne so it is daily offered vpon the Aultare for the debte of Daily Sinnes This Doctrine not longe sithence was holden for Catholique and was strongly mainteined by your Catholique Doctours Catharinus one of the woorthies of
where the Romaine Religion is vsed these I saie wee haue vtterly refused without al manner exception bicause we would not haue the right worshippinge of God to be any lenger defiled withsutche folies M. Hardinge S. Augustine whom ye alleage wrongfully against the Ceremonies of the Catholique Churche speaketh onely of the cuttinge awaie of suche manners and rites as be crepte into some one particulare Countrie neither conteined in Holy Scriptures nor established by Councels of Bishops nor confirmed by Custome of the whole Churche But howe proue you by that place that you maie pul downe Aultars and Images disallowe the Vowe of Pouertie Lente Oile c. S. Augustine referreth the taking awaie of any Custome or manner vnto dewe Authoritie exhortinge it to be donne Vbi faculras tribuitur VVhere Power is geuen to doo it Neither els may it be donne lawfully at al c. Ye thinke wee haue many ridiculous and fonde thinges in our Ceremonies If we had as in deede wee haue not would ye laugh at them as Cham did at the nakednesse of his Father Noe c. Laugh on ye cursed Chananees but wee wil daunce before the Arke we will shire our heade with Paule c. The B. of Sarisburie This mater had benne ouer colde had not M. Hardinge a litle enflamed his Choler in the ende cried out vpon his Cursed Chananees His Aultars his Images his Vowes his Lentes his Otles be answeared sufficiently otherwheres S. Augustines woordes concerninge this mater are pregnante and plaine Hâ—cnimis doleo quia multa quae in Diuinis Libris saluberrimè praecepta sunt minùs curantur tam multis Praesumptionibus sic plena sunt omnia c. This thinge greeueth me that so many thinges whole somely commaunded in the Holy Scriptures are not regarded and of thinges are ful of so many presumptions c. And againe Quamuis ista contra Fidem non sint tamen ipsam Religionem quam Paucissimis Manifestissimis Celebrationum Sacramentis Misericordia Dei liberam esse voluit seruilibus oneribus ita premunt vt tolerabilior sit conditio Iudaeorum qui etsi tempus libertatis non agnouerint Legalibus tamen sarcinis non humanis Praesumptionibus subijciuntur Al be it these thinges be not against the Faithe yet with seruile burthens they so oppresse our very Religion whiche God of his Mercie woulde haue to bee free vnder very fevve and moste manifeste Sacramentes of Diuine Seruice that the state of the Ievves is mutche more tolerable then the state of the Churche of Christe For the Jewes notwithstandinge they knewe not the time of Libertie yet were they subiecte to the packes and burthens of the Lawe of God and not vnto the Diuises and Presumptions of Menne Of sutche Diuises and Presumptions Chrysostome saithe Non dicunt Cur Legem Mosi sed Cur Traditionem Seniorum transgrediuntur Vnde patet eos multa innouasse cùm Deus contrà vetuisset ne quid adderent aut minuerent Sed illi cùm timerent ne Principatum amitterent ceu legum Latores vt Maiores esse viderentur plurima innouarunt Quae res ad tantam peruenir nequitiam vt praecepta sua custodirent magis quà m Praecepta Dei The Phariseis saie not vnto Christe Wherefore doo thy Disciples breake the Lawe of Moses but Wherefore doo they breake the Traditions of the Elders Whereby it appeareth that they had altered many thinges whereas God had commaunded that they shoulde neither adde nor diminishe But fearinge leste they shoulde lose their Authoritie as if they had benne Lawe Makers to th ende they mighte seeme the greatter they altered mutche VVhiche thinge in the ende grewe to sutche a wickednesse that they keapte their ovvne Commaundementes more then the Commaundementes of God In like manner saithe S. Cyril Vellent suam Doctrinam Paternas Traditiones ab hominibus potiùs suscipi atque in admiratione honoreque haberi Quicquid igitur Christo credentium accesserit sibi detractum putant The Phariseis woulde that menne should receiue and magnifie their Doctrine and the Traditions of the Fathers Therefore howe many so euer Faitheful came vnto Christe they thought so many were loste from them It is not true that ye saie Traditions maie not be changed or abolished without the general Consente of the whole Churche For Ceremonies as thei neuer grew togeather at one time in al places so can they not lightly be abolished togeather at one time in al places Socrates saithe plainely Videtur mihi Multa modò in his regionibus modò in illis Consuetudinem obtinuisse It seemeth vnto me that many thinges haue benne receiued by Custome novve in one Countrie and novve in an other Againe he saithe In vniuersum certèe in omnibus Obseruationibus piarum precum non possunt duae Ecclesiae inueniri quae prorsus inter se consentiant Verily to speake Vniuersally in al maner of Obseruations or Fourmes of Common Praier there cannot tvvo Churches be founde that agree thorovvly bitvvene them selues S. Augustine saithe plainely Omnia talia c vbi facultas tribuitur sine omni dubitatione resecanda existimo Al sutche thinges in my iudgemente ought to be cut of as soone as iuste occasion or Power is geeuen vvithout any manner of doubtinge So saithe Pope Steuin Si nonnulli ex Praedecessoribus Maioribus nostris fecerunt aliqua quae illo tempore potuerunt esse fine culpa posteà vertuntur in errorem Superstitionem sine tarditate aliqua cum magna Authoritate à posteris destruantur If sundrie of our Predecessours or Elders haue donne certaine thinges whiche at that time might wel be donne without hurte and afterwarde are turned into errour and superstition vvithout any staggeringe and vvith greate Authoritie let them be destroied and abolished by the Successours We laugh not as ye saie at the nakednesse of our Father M. Hardinge Our Father is in Heauen the Father of Light the God of Glorie and in him there is no nakednesse Wée laugh not at any of these thinges but wee saie with S. Augustine as it is alleged before Hoc nimis doleo c. This thinge very mutche greeueth me that so many thinges wholesomely commaunded in the Holy Scriptures are not regarded and that al thinges are ful of so many presumptions And that as S. Chrysostome saithe These thinges are called vpon and more regarded then the Lawes and Commaundementes of our Father Our Father saithe of you and of your Felowes Volunt facere vt obliuiscatur Populus meus Nominis mei propter somnia sua They wil cause that my people shal foregeate my name for loue of their Dreames Our Father saithe Two-euils haue my people donne They haue foresaken me the Fountaine of the Water of Life and they haue ripte vp to them selues broken Cesternes that can holde no Water Our Father saithe What is chaffe vnto the Corne Who hath required these
thinges at your Handes To be shorte hereof Christe him selfe saithe thus Euery plante that my Heauenly Father hath not planted shal be pluckte vp by the Rootes The Apologie Cap. 18. Diuision 1. Wee make our Praiers in that tongue whiche al our people as meete is maie vnderstande to th ende they maie as S. Paule counselleth vs take common commoditie by Common Praier euen as al the Holy Fathers and Catholique Bishoppes bothe in the Olde and Newe Testamente did vse to Praie them selues taught the people to Praie too leste as S. Augustine saithe Like Parottes and Ouselles vvee shoulde seeme to speake that vvee vnderstande not Neither haue we any other Mediatour and Intercessour by whom wee maie haue accesse to God the Father but onely Iesus Christe in whose onely name al thinges are obteined at his Fathers hande But it is a shameful parte and ful of Infidelitie that wee see euery where vsed in the Churches of our aduersaries not onely in that thei wil haue innumerable sortes of Mediatoures that vtterly without the Authoritie of Goddes Woorde So that as Ieremie saithe the Sainctes be nowe as many in numbre or rather aboue the numbre of the Cities and poore menne cannot tel to whiche Saincte it were beste to turne them firste And though there be so many as they cannot be tolde yet euery one of them hath his peculiare duetie office assigned vnto him by these folkes what thinge they ought to aske what to geeue and what to bringe to passe But bisides this also in that their doo not onely wickedly but also shamefully calle vpon the Blessed Virgine Christes Mother to haue her remember that she is a Mother and to commaunde her Sonne and to vse a Mothers authoritie ouer him M. Hardinge VVee haue but onely one Mediatour to Saluation Iesus Christe by whose merites God is reconciled vnto vs. But where ye saie that besides the same one Mediatour â–ª ye haue none other that may Prai or make Intercession for you that pointe of false beleefe ye may keepe for your selues VVe had rather holde with S. Paule who as he praied for al Christen menne so he doubted not to saie to the Corinthians that he hoped to escape danger A diuuantibus vobis in Oratione pro nobis by the helpe of you in Praier for vs. If one good man maye helpe an other in this life by Praier whiles he hath yet some what of his owne to be careful for muche more the Sainctes whiche are dissolued and raigne with Christe can healpe vs with their perfite Praier Ye can tell I trowe that S. Hierome made this argumente within litle of twelue hundred yeeres paste Neither make we them Gods as ye woulde seeme to saie by the place whiche beinge spoken by the Prophete Hieremie of very Idolles ye applie to the frendes of Christe VVhome Dauid saithe to be vnto him moste honorable and their dominion to be moste stronge There is no cause why yee shoulde wonder if diuerse Cities doo gladly acknowledge some one Holy Angel Apostle Martyr or Confessour as their chiefe Patrone and Frende For if as it is written Michael the Archangell was once Prince of the Iewes and stoode alwaies for the children of Gods people it is not to be doubted but that Christen people haue nowe also their Patrones To this purpose some apply that whiche is written Fulgebunt iusti tanquam scintillae in arundineto discurrent iudicabunt nationes dominabuntur populis regnabit dominus illorum in perpetuum The iuste men shal shine and like sparkes of fire in drie kickes shal runne abroade they shal iudge nations and beare rule ouer peoples and our Lorde shal reigne ouer them for euer S. Ambrose is of that opinion plainely where he saithe writinge vpon S. Luke Sicut Angeli praesunt ita ij qui vitam meruerint Angelorum As the Angels be ouer Nations so they also whiche deserue the Life of Angels Concerninge the offices that ye saie wee appointe vnto the Sainctes ye muste vnderstande that as God hath shewed by any Miracle what good woorke he hath wrought by this Saincte rather then by that so the people desire to obteigne of God by the same Sainctes Praier that thinge wherein they maie coniecture that God hath geuen him moste grace And because our Lady the blessed Virgine Mary hath more grace geuen to her then any other Creature excepte ye can name a greater grace then to be the Mother of God therefore all Christen Nations are moste bolde to desire in Praier to be reliued by her Intercession and Mediation of her Praier made to her Sonne Iesus Christe who we doubte not heareth her moste gladly as nolesse intendinge to doo good by her continually to vs then we are sure that by her he hath done for vs those greate benefites whiche continually we doo receiue for so muche as he tooke Fleashe of her And seinge that Christe is the firste begotten amonge many Brothers wee that are called into one Heretage with him and by him maie take harte to accompt Christes Mother for our Mother specially whereas he saide vnto Iohn his Disciple and in him to all the Children of Grace beholde thy Mother If nowe any spirituall man suche as S. Bernarde was deepely consideringe the greate honour and dignitie of Christes Mother doo in excesse of minde spiritually sporte and dally as it were with her biddinge her to remember that she is a Mother and that thereby she hath a certaine right to commaunde her Sonne and require in a moste sweete manner that shee vse her righte is this either impiously or impudently spoken Is not he rather moste impious and impudent that findeth faulte there with If euer any of you had practised in contemplation any of that swetenes whiche is in Canticis Canticorum ye shoulde haue founde that there the spiritual Soule is bolder with God her Creator and spouse then S. Bernarde euer was with our Lady beinge but a Creature and a member of the same Churche with him The B. of Sarisburie Ye saie There is one onely Mediatoure of Saluation but there are many Mediatoures of Intercession And thus with this prety simple distinction ye conueigh your selfe awaie inuisible in a clowde But to cutte of quarrels M. Hardinge Let vs haue that one onely Mediatoure of Saluation and then afterwarde take to you your other Mediatoures of Intercession at your pleasure Howe be it if Christe onely be the Mediatoure of Saluation wherefore then doo you thus cal vpon the Blessed Virgine Christes Mother Salua omnes qui te glorificant Saue thou al them that glorifie thee Here ye intrude vpon Christes office and make the Holy Virgine a Mediatoure not onely of Intercession but also of Saluation Wherefore saie ye thus of Thomas Becket of whose Saincthoode for ought that I knowe ye maie wel stande in doubte Tu per Thomae Sanguinem
stil the Substance of Breade and Nature of VVine The Substance and Nature of Breade are not changed The selfe same Breade as touchinge the Material Substance goeth into the bely and is caste out into the priuie Or that Christe the Apostles Holy Fathers praied not in that tongue whiche the people might vnderstande Or that Christe hath not perfourmed al thinges by that one offeringe whiche he once offered vpon the Crosse Or that the same Sacrifice was Vnperfite so that now we haue neede of an other M. Hardinge VVhat crake ye of a good parte of the VVorlde The greater is the number of those ye haue seduced the more greeuous shal be your iudgement There be not yet many yeeres paste that ye boasted of your poore small flocke alludinge to the fewnesse of the Flocke that liued with Christe in Fleashe and made their fewnesse an argumente of the sincere Truthe But nowe that through your euil teachinge the worlde groweth more to be dissolute and wicked ye boast of your number This is certaine touchinge groundes of truthe the Churche erreth not as that whiche enioyeth Christes promise and your Congregation teachinge the contrary muste therefore be taken for the Children of the Father of Lies Though tenne or twenty Masses were not saide in one daie by Christe the Apostles or Fathers as ye scoffe when the Faithe was firste Preached and fewe beleued no Churches whiche here not without prophane malice ye name Temples yet beinge builie this is no sufficient reason why we maie not nowe where the Faithe is generally receiued haue sundry Masses in one Churche in one daie Ye make muche a doo about bothe Kindes and to aggrauate the matter ye vse the odious terme of bannishinge the people from the Cuppe VVe teache the people for good causes to be contente with one Kinde doinge them to vnderstande they receiue the whole Body of Christe Fleashe and Bloude no lesse then if they receiued Bothe Kindes The Sacriledge whiche Gelasius speaketh of consisteth in diuidinge Christe and the same he imputeth to the Manichees as I haue an other where declared And therefore as that toucheth not vs who doo not diuide Christe but in the Sacramente geue to the people whole Christe so it sheweth you to be either sclaunderous or ignorant As for the tongue of the Churche Seruice how so euer Christe the Apostles and Holy Fathers praied the vse of the Latine tongue vsed in the Seruice of the Latine Churche is not by any reason or Auctoritie ye can bringe yet so farre disproued that the Churche ought to condemne the order from the beginninge receiued and hitherto continewed The B. of Sarisburie Wée make no crakes of our numbers M. Hardinge but humbly géeue God thankes that maugre al your practises and policies hath published and proclaimed the name of his Sonne in euery place through the worlde The foorth and force thereof greeueth you nowe as it did others your Fathers before you that cried out in an agonie What shal wee doo Al the worlde renneth after him Of them S. Cyril saithe Quicquid Christo credentium accesserit sibi detractum putant As many Faitheful Beleeuers as are gotten to Christe so many they thinke are loste from the selues Notwithstandinge the Truthe of God hangeth neither of many nor of fewe Liberius the Bishop of Rome saide sometime to the Arian Emperour Constantius Non si ego solus sum idcircò minor est ratio Fidei Although I be alone yet the accoumpte of Faithe is therefore no white the lesse Christe compareth the Kingedome of God vnto a peece of Leauen whiche beinge litle in quantitie the woman taketh and laiethe in a greate Lumpe of dough vntil the whole be al Leauened Chrysostome saithe Nemo paucitatem vestram deploret Magna enim est virtus Praedicationis Et quod semel fermentatum est rursus fermentum ad coetera efficitur Let noman bewaile the smal number of you For greate is the Vertue of Preachinge And who so is once Leauened is him selfe made Leauen to Leauen others It is noted in the Glose vpon the Clementines Veritas pedetentim cognoscitur Truthe is knowen by Litle and by Litle And S. Ambrose Constat Diluuium eodem numero quo cumulatum est esse diminutum It is knowen that the â—loudde in the time of Noe as it grewe by degrees so by degrees it abated Origen saithe Ego concitabo eos in non Gentem Nos sumus non Gens qui pauci ex ista Ciuitate credimus alij ex alia Et nusquam Gens integra ab initio credulitatis videtur assumpta I shal prouoke them by them that are no people VVee are they that were no people that Beleeue in Christe a fewe in this Cittie and a fewe in an other And neuer was there any Nation that was taken whole at the first beginninge of the Faithe The meaninge hereof is this that God calleth menne not al togeather but nowe a fewe nowe moe as vnto his secrete wisedome séemeth beste So is it writen in the late Councel of Basile Spiritus Sanctus non illuminat omnes eodem tempore Sed vbi vult quando vult spirat The Holy Ghoste doothe not geeue light to al menne at one time but breatheth where it wil and when it wil. This is the Counsel and the hande of God M. Hardinge Wée maie saie vnto you as Tertullian saide sometime vnto the Heathens Exquisitior quaeque crudelitas vestra illecebra est magis Sectae Plures efficimur quoties meâ—imur à vobis Semen est Sanguis Christianorum Your earnest crueltie is an entisemente and a prouocation vnto this Secte As often as ye recken vs ye finde vs moe and moe The Seede hereof is Christian Bloude Arnobius saide sometime vnto the enimies of the Crosse of Christe Nonne haec saltem fidem vobis faciunt argumenta credendi quâ—d iam per omnes terras in tam breui tempore paruo immensa nominis huius SacrameÌ„ta diffusa sunt At the leaste doo not these proufes make you beleeue that ye see the greate Secretes of this Name of Christe are powred abroade in so shorte space through al Countries Fighte not againste God M. Hardinge There is no Wisedome there is no Counsel againste the Lorde This is certaine ye saie touchinge the groundes of Faithe the Churche erreth not Whether your Churche haue erred or no and in what groundes it shal better appeare hereafter Truely S. Bernarde saithe of your Churche euen of your Churche of Rome Intestina insanabilis facta est plaga Ecclesiae The wounde of the Churche is within the bowelles and paste recouerie And againe Haec sunt infoelicissima tempora quae praeuidit Apostolus in quibus homines sanam Doctrinam non sustinent These be the vnhappy daies that the Apostle sawe before when Menne cannot abide sounde Doctrine This was S.
Fornicationem non esse peccatum Martinus de Magistris in suo libro De Temperantia quaestione secunda de Luxuria dicit se fateri Fornicationem Simplicem esse Peccatum Mortale Tamen dicit insuper quòd oppositum credere non sit Haereticum quia vt dicit Testimonia Scripturae Sacrae non sunt expressa The Greekes as Guido chargeth them saie that Simple Fornication is no Sinne. Martinus de Magistris in his Booke Of Temperance and in the seconde question disputinge of Lecherie graunteth in deede that Simple Fornication is deadly Sinne. And yet he saithe It is no Heresie to beleeue the contrarie for that as he saithe the Testimonies of the Scriptures touching this mater are not plaine Here M. Hardinge ye haue your owne Doctours minde Martinus saithe It is no Heresie to beleeue that Simple Fornication is no Sinne And this he saithe euen in the very same Booke that he hath written De Temperantia So daungerously M. Hardinge and so shamefully are we deceiued in alleginge your Peltinge Doctours And therefore Alphonsus concludeth thus Sed cum pace illius dixerim ego credo Martinum alioqui virum Doctum in hac parte errasse But to speake with his fauour I beleeue that Martinus de Magistris in this behalfe was mutche deceiued M. Hardinge After this fowle lye foloweth an other Let him remember say these Defenders that they be his men that haue decreed that a priest for fornication ought not to be remoued from his cure To this we may saye that although he be not depriued of his cure yet he may be punished other wise But let vs see how they would proue that they saye By their note in their margent they send vs for proufe to the canon lawe 3. quaest 7. Lata Extra de bigamis Quia circa As touching the chapter Lata in the decrees we finde none suche And in Causa 3. quast 7. there is nothinge to this purpose The paragraphe Quia circa Extra is vnderstanded of them who being in the state of bigamie are not to be promoted to holy orders and not of one who is already made priest that he be not for Fornication remoued But to vnderstande what was donne to a priest that had committed fornication by order of lawe in case any Bishop or priest or deacon after degree of deaconship taken had benne conuict of fornication or aducutrie he was deposed and castout of the Churche and enioined to doo penaunce amonge the lartie VVhiche thinge S. Syluester at length mercifully changed enioininge ten yeres penaunce after a prescript forme whiche to oure newe cleregie woulde seeme very harde and straite Yea further the lawe of the Churche in this case so litle beareth with the sinnefull life of Clerkes that if any Bishop in his Dioces had consented and borne with the fornication of Priestes or Deacons or with the crime of incest for money or praier or had not by Auctoritie of his Bishoply Office duly punished sutche faultes committed the same shoulde be suspended from his Office And this muche wee haue shewed touchinge the remouinge of a Prieste not onely from his benefice but also from his office for cause of fornication wherein these menne moste falsely haue slaundered the Churche as now to any man it may appeere The B. of Sarisburie Here M. Hardinge ye shewe your selfe to be mutche vnskilful in your owne Canons The simpleste Proctour in your Courtes coulde soone haue tolde you that yee are ouer farre deceiued For thus it is written by expresse woordes in your owne Glose vpon the Decrees Dicunt neminem hodiè propter Fornicationem esse deponendum nisi in ea perdurat They saie that for Fornication noman ought this daie to be deposed onlesse he continewe in the same And leste ye shoulde in any wise mistrust or doubte your Glose it is also thus noted of pourpose in faire great letters in the Margine Fornicationis causa hodiè nemo est deponendus Novv a daies noman maie be deposed for Fornication Were there nothinge els to be saide yet this thinge onely were sufficiente But Panormitane also your greateste Canoniste like wise saithe Ad varietatē temporū debent mutari statuta humana Ideò hodie ex Simplici Fornicatione Clericus non deponitur The Lawes of Menne ought to be altered accordinge to the change of times And therefore nowe a daies for Simple Fornication no Prieste is deposed from his benefice Likewise ye haue it noted vpon your Decrees Communiter dicitur quod pro Simplici Fornicatione Clericus deponi non debet Quia pauci sine illo vitio inueniuntur It is commonly saide that for Simple Fornication no Prieste ought to be depriued For that fevve Priestes are founde vvithout that faulte Againe Panormitane saithe to like effecte Clericus Concubinarius in officijs vitandus non est nisi sit notorius A Prieste that keepeth a Concubine onlesse he be notorious maie not be refused in his Seruice Sundrie other sutche like Authorities your pooreste Proctoure coulde haue brought you Howe be it you saie S. Syluester in sutche cases enioineth tenne yeeres penance This was true in deede M. Hardinge But it was true in Olde forne yeeres aboute twelue hundred yeeres agoe Nowe Syluester is paste quite out of minde and his Lawe with him Your owne folke nowe can saie Nunc aliud tempus alij pro tempore mores Martinus Poenitentiarius saith Ecclesia multos huiusmodi Canones exufflauit quia onerosi sunt The Churche hathe blowen awaie many sutche Canons for that thei be too burthenous Looke better on your Bookes M. Hardinge Your owne Lawe saithe Fornicationis causa nemo hodiè deponendus est Quia corpora hodiè sunt fragiliora Noman nowe a daies ought to be depriued for Fornication and that bicause our bodies are frailer then they were woonte to be And therefore touchinge that cruel tenne yeeres Faste appointed by Syluesters Constitution the Glose there saithe thus Potest ieiunare per alium vel potest dare numum pro Ieiunio Hee maie Paste by somme other man or els He mai geeue a good Penny and so redeeme his whole tenne yeeres Faste But there is graciousely added a special prouiso In the behalfe of him that shal receiue this Penny Sed debet iste Donarius esse talis quòd non euincatur ab illo cui donatur Alias non contingeret liberatio But it muste be sutche a Penny that it be neuer euicted againe by Lawe from him that receiued it Otherwise he shoulde not be discharged of his penance In like manner saithe Pope Pelagius Defectus nostri temporis quibus corpora ipsa hominum defecerunt districtionis illius non patitur manere censuram The weakenesse of our time by meane whereof the very bodies of menne are decaied doothe not suffer the rigoure of that Lawe to continewe Otho Bonus in his Constitution Legantine saithe Remoueant ipsas
the Frenche Kinge the Kinge of Spaine or any other Prince for sufferinge them in their dominions It remaineth wee seeke whether they haue also the lowest and vilest place in that Citie or no lest perhaps although they be a necessarie euil yet beinge promoted aboue their degree they make an euil shewe in the body where they rest Their place maie be considered two waies in respect of the temporal or of the Ecclesiastical order or lawe For temporal order thus they stande Not to haue free libertie of dwellinge in the most haunted streetes and Palaices where them list but onely to be in suche corners and bylanes and smal outhouses as are most fitte shoppes for the vile marchandize of suche occupiers Againe they can not without a very great forfeit ride in Coches or Chariots as Matrones there doo but are constrained either to keepe their homely homes or to walke a foote in the streetes And then also by order they must be in suche apparel that as Iewe by theire red cappes so they by theire shorte vailes a note of dishonestie be knowen to al and be subiect to all shrewdnes of the boies of the streetes who vse commonly to mocke and reuile them And here I can not but mislike with that malice whiche appeareth to be in the makers of this Apologie For it is a vertue in the Prince to set greate burdens and paimentes vpon so filthy a profession to the ende he maie feare women from it and make them the soner weary of it c. In good soothe maisters ye are too yonge to controll the Cittie of Rome in her doinges Besides al this if in that sinneful state they continewe to their ende without repentance it is not lauful for them to make any testamente or last will for bestowinge of their goodes but as condemned and infamous persons they must leaue al to be confiscated and disposed at the Princes pleasure But on thother side if they turne and repent there are houses called Monasteries of the Conuertites and speciall prouision and discipline for them where they are taught howe to be waile their vnchaste life so sinnefully past ouer The B. of Sarisburie Touchinge the number of your Courteghianes of Rome whether they be twentie thousande or more or lesse wee wil not striue They be leased out in see farme The Popes rentes are alwaies certaine For Fornication is fineable in Rome and a goode â—aleable kinde of sinne But this you saie is an other Lie as false and as sclounderous as the reste For ye saie they paie no yeerely pension for theire sufferance in that trade of Life but onely the common taxes whiche are likewise raised vpon other Citizens Whether it be so or no M. Hardinge it is sufficiente for you so to saie Otherwise he that raiseth sutche fines vpon baudrie might wel bee thought to be the baude Howe be it your owne Doctours herein wil soone condemne you For thus it is written by them in your owne Glose Videtur quod crimen Meretricij Ecclesia sub dissimulatione transire debeat Nam Mareschallus Papae de facto exigit tributuÌ„ à Meretricibus It seemeth that the Churche ought to dissemble the fault of whooredome For the Popes Marshal in deede receiueth a tribute or pension of VVhoores Whereas ye saie Cornelius Agrippa was the first Authour of this sclaunder it is vntrue For your owne Glose laste before alleged auoucheth it by the Authoritie of Iohannes Andreas a notable Canoniste that liued welneare twoo hundred yeeres before Agrippa was borne And Nicolaus de Clauengijs that liued in the time of yâ— Emperour Sigismunde in his Booke intituled De Corrupto Ecclesiae statu hathe one special Chapter De Exactionibus pro concubinis tolerandis Of Exactions for the sufferinge of Concubines But al this ye wipe awaie easily with one woorde For ye saie The Courteghianes in Rome paie these impositions not as a portion of theire vnthrifty gaistes but onely as a pounishemente for theire wicked life For it is not laweful there to commit sinne freely without paiemente And thus is the mater wel defended So it is noted vpon your Decrees Quòd dicitur Sacerdos non potest percipere mercedem prostibuli potest dici quòd non debet recipi Oblatio Meretricis licet Eleemosyna possit inde fieri Whereas it is saide The Prieste maie not receiue the revvarde or Oblation of the Stevves wee maie saie that the Oblation of an Harloâ— maie not be receiued notwithstandinge wee maie make an almouse of the same That is to saie A Harlottes monie maie be taken by yâ— waie of Almouse but not by the waie of Oblation Thus are wee taught and it behooueth vs to beleeue that the Pope maie liue not by the Oblations of the Courteghianes but by theire Almouse Nowe for as mutche as M. Hardinge woulde so faine haue this mater to passe by the name of a pounishemente of these il weémenne I beseeche thee good Reader to consider howe greeuousely and with what extremitie and rigoure of Lawe they haue diuised to haue them pounished In a Prouincial Councel holden at Oxforde it is written thus Concubinae Sacerdotum moneantur ab Archidiacono c. Let Priestes Concubines be vvarned by the Archedeacon c. If they vvil not amende then let them be forebidden to Kisse the Pax and to take Holy Breade in the Churche With sutche extremitie and crueltie they keepe the people from dooinge il It was neither for your profession M. Hardinge nor for your grauitie to become a Proctoure for the Stevves Although it might wel becomme Leontium an Heathen Courteghiane of lewde conditions that wai to bestow her witte and Eloquence againste Theophrastus in the defence of that filthy state yet may not the same likewise becomme a Christian man and a professoure of Diuinitie Ye cal your Courteghianes a Necessarie Euil but by what Authoritie of the Scriptures I cannot tel That the whole trade and life of them is il we take it as your graunte But that thei be Necessarie in any Christian Common wealth I recken it very harde for you to proue Yee allege the heate of the Countrie as if that weere a sufficiente warrante for your Stewes And yet I trowe the towne of Louaine and the Countrie of Brabante where ye nowe inhabite is not so hote The heates of Ievvrie are thought farre to passe al the heates of Italie Yet God saithe vnto the Ievves Non erit vlla Meretrix de filiabus Israel nec Scortator de filijs Israel There shal be no Whoore of the Daughters of Israel Nor Whoorekeeper of the Sonnes of Israel And euen nowe where so euer the Gospel of Christe is openly and freely receiued notwithstandinge the heate of the Countrie your Stewes and Bordelles flee awaie as the night clowdes before the Sonne But after that your Priestes were once forbidden laweful Marriage then was it needeful that your
mutche that your paper blusshed not in your behalfe Reade his Bookes throughout and consider the quiet gouernement bothe of the Common Wealthes and also of the Churches of Germanie and ye shal finde that noman euer neither by woorde nor by example more auaunced the Authoritie of the Ciuile Magistrate To leaue al other his notable Sentences to this pourpose againste the Rebelles of whom ye speake beinge then in the fielde againste theire Lordes he wrote thus God commaundeth al menne vniuersally to obeie the Magistrate with feare and reuerence c. Againe Ye take the Swerde and withstande the Magistrate vvhom God hath appointed Is not this rashly to abuse the Name of God But he saithe Emonge Christians neither maie be nor ought to be any Magistrate O M. Hardinge nothinge coulde haue founde faulte herewith but onely intemperate and mere malice For Luther speaketh not these woordes of the outwarde Ciuile Gouernement but onely of our Inwarde Bande and Obedience towardes God And in this respecte there is no Kinge or Prince in déede nor maie be any In this sense S. Paule saithe There is no levve there is no Gentile There is no Lorde there is no Seruaunte There is no Man there is no VVooman For al you are one in Christe Jesu S. Paule denieth not but Ievve Gentile Lorde Seruaunte Man and VVooman remaine stil in theire seueral states and kindes as they were before But in Christe Iesu he saithe there is no regarde of any sutche difference In Ciuile Gouernmente a Kinge is a Kinge and so hath God commaunded him to be knowen But after that wée be once comme to the reuerence and obedience of Goddes wil there God onely is the Kinge the Kinge be he neuer so mighty is but a Subiecte So saith S. Ambrose to the Emperoure Valentiâ—â—ian Noli te extollere Imperator Sed si vis diutiùs Imperare esto Deo subditus Scriptum est Quae Dei Deo quae Caesaris Caesari O my Lorde auance not your selfe But if ye wil remaine long in Empiere be subiecte vnto God It is written Geeue to God that belongeth to God Geeue to Caesar that belongeth to Caesar So saithe the Emperoure Valentinian the Elder of him selfe Ego sum in sorte plebis I am in this respecte as one of the people To like pourpose Iulius Caesar beinge an Heathen Prince saide sommetime of him selfe at Rome in the Councel house Equidem ad alia omnia quae pro vobis gerenda sunt Consul sum Dictator quod autem ad iniuriam cuiquam faciendum attinet sum priuatus Touchinge al other affaires that ought to be taken in hande for your sake I am bothe your Consul and your Dictator But as touchinge any wronge to be donne to any man I am as a priuate man without office So said the Heathen Renegate Iulianus the Emperour Principes vbi ad limen Delubri venerint perinde sunt atque Priuati When the Princes and Magistrates once comme within the entrie of the Temple they are none other but as Priuate Menne And this is al that traiterous and horrible Iudgement that as it pleaseth you to saie Luther had of the Ciuile Magistrate Where ye saie he sturred vp his Disciple Thomas Munzer in Thuringia to be the preacher to the Rebelles it is no strang mater to sée your tonge to renne riot Luther him selfe writinge thereof vnto the Rebelles saithe thus Satanas sub Euangelij praetextu multos hoc tempore seditiosos planè sanguinarios Doctores excitauit Satan vnder the pretense of the Gospel hath sturred vp in these daies many seditious and Bloudy Doctours Meaninge thereby Munzer and other like his companions The Apologie Cap. 5. Diuision 2. But whereas it is woonte sommetime to be obiected by personnes wantinge skil touchinge the Heluetians chaunge of state and killing of Leopoldus the Duke of Austria and restoringe by force theire Countrie to libertie al that was donne as appeareth plainely by al Stories for twoo hundred and threescore yeeres paste or aboue in the time of Pope Boniface the Eight when the Authoritie of the Bishop of Rome was in greatest iolitie aboute twoo hundred yeeres before Huldericus Zuinglius either beganne to teache the Gospel or yet was borne And euer sithence that time thei haue had al thinges stil and quite not onely from foreine Enimies but also from al ciuile dissension And if it were a sinne in the Heluetians to deliuer theire owne Countrie from foreine gouernement specially when they were so proudely and tyrannously oppressed yet to burthen vs with other mennes faultes or them with the faultes of theire Forefathers it is againste al right and reason M. Hardinge Nowe your sprite is not contente withe that ye haue railed already againste the Pope and Holy Churche but it moueth you againe to raue and crie out But whether with more malice or reason let vs indifferently consider The Apologie Cap. 6. Diuision 1. But O immortal God and wil the Bishoppe of Rome accuse vs of Treasone Wil he teache the People to obeie folowe theire Magistrates Or hath he any regarde at al of the Maiestie of a Prince Why doothe hee then as none of the olde Bishoppes of Rome euer didde suffer him selfe to bee called of his flatterers Lord of Lordes as though hee woulde haue al Kinges and Princes whoe and what so euer they be to bee his vnderlinges Why doothe hee vaunte him selfe to bee Kinge of Kinges and to haue Kingely Roialtie ouer his Subiectes Why compelleth he al Emperours and Princes to sweare to him fealtie and true obedience Why dooth hee boaste that the Emperours Maiestie is a thousandfolde inferioure to him that for this reason specially bicause God hath made two lightes in Heauen and bicause Heauen and Earth were created not in twoo Beginninges but in one Why hathe hee and his felowes like Anabaptistes and Libertines to the ende they might runne on more licenceously and carelessy shaken of the yoke exempted them selues from beinge vnder al Ciuil Power Why hathe hee his Legates asmutche to saie as moste suttle spies lieinge in waite in al Kinges Courtes Councelles and Priuie chambers Why doothe he when he liste sette the Christian Princes one againste an other and at his owne pleasure trouble the whole worlde with debate and discorde Why dooth hee Excommunicate and commaunde to be taken as a Heathen and a Pagan any Christian Prince that renounceth his Authoritie and why promiseth he his Indulgences and his Pardons largely to any that wil what waie so euer it be kil any of his enimies Doothe hee maintaine Empires and Kingedomes Or doothe hee once desire that common quiete shoulde bee prouided for You muste pardonne vs good Reader though wee seeme to vtter these thinges more bitterly and bitingly then it becommeth Diuines to doo For bothe the shamefulnesse of the matter and also the desire of rule in the Bishoppe of Rome is so excedinge
a greate inconuenience That the Pope him selfe for as mutche as he Ministreth Sacramentes Teacheth Exhorteth and occupieth him selfe in Spiritual affaires leaste of al others is therefore the lowest and baseste of al his cleregie Nowe M. Hardinge I beseeche you consider the weight and drifte of your owne Reason The Popes Charge is Spiritual saie you Ergo the Emperoure is bounde to sv veare obedience to the Pope By what Reason maie this Reason be proued Uerily by the same good Reason ye maie saie Euery Priestes Charge is Spiritual Ergo the kinge is bounde to svveare obedience to euery Prieste Yet by sutche proper Reasons the Pope hath auanced him selfe aboue al the states and Princes of the Worlde But your Holy Father Innocentius leste he shoulde séeme to wante Scriptures for proufe hereof allegeth also the woordes of God spoken vnto the Prophete Hieremie Beholde I haue set thee ouer Nations and Kingedomes to the intente that thou maiste pulle vp and scatter and builde and plante Ergo saithe he the Emperoure is Subiecte vnto the Pope These proufes ye saye Our Defenders coulde not find Further ye saie in your sober māner VVhen wil you forsake the Schole of Lieing Truely if there be any sutch Schole M. Hardinge you maie claime of good right to be the Maister Wée are as far frō lieinge as you are from saieing the Truthe But what make these woordes of Hieremie for the Bishop of Rome Wil ye saie that the Prophete Hieremie was the Pope Or that the Kinge then was sworne to be subiecte and loial vnto him What Kinge or Prince did Hieremie subdue What People or Countrie euer did he ouerthrowe One of your owne Doctours saithe Hieremias nullum Regem deposuit Sed intelligitur positus supra Centes Regna quasi habens Authoritatem super ea in annuntiando praedicando Vera. Nō de destructione Regum Mundi sed de destructione Vitiorum plantatione Fidei morum Vt illud Pauli Dei aedificatio estis Dei Agricultura estis Hieremie deposed no Kinge But wee vnderstande that he was placed ouer Nations and Kingedomes as hauinge Authoritie ouer the same in openinge and preachinge of the Truthe He speaketh non of the ouerthrowinge of the Kingedomes of the World but of the ouerthrowinge of vices and of the planting of Faith and manners In this sense S. Paule saith to the Corinthians Ye are Goddes buildinge Ye are Goddes tillage The very Glose it selfe saithe Vt euellas Regnum Satanae vt plantes bona vt aedifices Ecclesiam I haue placed thee to roote vp not the Kingedomes of the worlde nor the states of Common Weales but the Kingedome of Satan to plante good thinges to builde vp the Churche His whole Commission was limited with these woordes Posui Verbum meum in Ore tuo I haue put my Woorde in thy Mouthe Sutche Authoritie had Elias ouer Kinge Achab. And therefore he saide vnto him It is not I that trouble Israel but thou and thy Fathers house Sutche Authoritie had Iohn the Baptiste ouer Kinge Herode and therefore he saide vnto him It is not lawful for thee to haue thy Brothers Wife If it be true that ye woulde seeme to saie that the Popes Superioritie standet onely in thinges Spiritual wherefore then doothe Pope Nicolas saie Christus Beato Petro Terreni simul Coelestis Imperij Iura commisit Christe bath geuen to Blessed Peter the Right as wel of the worldly as also of the Heauenly Empiere Wherefore then did Pope Adrian thus write vnto the Emperoure Fredericus Romae nostra Sedes est Imperatoris est A quis in Arduenna quae est Sylua Galliae Imperator quod habet totum habet à nobis Sicut Zacharias transtulit Imperium à Graecis ad Teutonicos ita nos possumus illud transferre ab Alemānis ad Graecos Ecce in potestare nostra est vt demus illud cui volumus proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus My Seate is in the Cittie of Rome The Emperours Seate is at Acon in Ardenne whiche is a Foreste in Fraunce VVhat so euer the Emperoure hath he hath it of vs. As Pope Zacharias translated the Empiere from Graecia into Germanie so maie wee againe translate the same from y◠Germaines to the Greekes Behold it is in our power to bestowe the Empiere vpon who wee liste Therefore are wee appointed by God ouer Nations and Kingdomes to pulle downe to roote vp to builde and to plante againe This Authoritie I trowe reacheth sommewhat further then onely to causes Spiritual One of your own Doctours saith Magis esset acceptum Deo quòd per Solum pōtificem Mundus in Omnibus regeretur It were more acceptable vnto God that the worlde in Al Maters both Spiritual and Temporal were gouerned onely by the Pope That Innocentius addeth of the Sonne and the Moone yée saye is not a Reason but a Similitude This thinge maie easily be graunted For in déede it is a Similitude vtterly voide of either VVitte or Reason But who taught the Pope so childishly to plaie with Similitudes thereby to auance him selfe and to abase the Empiere of the world Who tolde him that the Pope is the Sonne and the Emperoure the Moone Or that the Emperoure is so far inferioure to the Pope as y◠Moone is inferiour to the Sonne Isidorus that liued sixe hundred yéeres before Pope Innocentius saithe quite contrarie Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne vvee vnderstande the Kingdome and by the Moone vve vnderstande the Priesthoode Whereby he geueth vs to consider contrarie to the Iudgemente of your good Father Pope Innocentius that as the Moone is inferioure to the Sonne so is the Pope inferioure to the Emperoure M. Hardinge But when Constantine was Baptized he gaue place to S. Syluester then Bishop of Rome and to al other Successours of S. Peter O how that irketh your haries that so great an Emperour and the first that openly professed Christianitie shoulde by the same Holy Ghoste who called him to the Faithe of Christe be made to departe from the Cittie whiche ruled the worlde and to yelde his owne Palaice partly a Churche to our Sauiour Christe partely a dwellinge house for the Bishops of Rome Aske of Constantine why he submitted his necke to S. Syluester VVe haue cause to thinke that Constantius the heretike sonne of Constantine was not very glad of his Fathers dooinge And yet God suffered him not to retourne and dwel at Rome but to leaue that Cittie free to the Rulers of the Churche The B. of Sarisburie Constantine ye saie gaue ouer the Cittie of Rome and al the VVeaste parte of the Empiere to the Pope and to his Successours for euer And this thing erye saie yrketh our hartes ful soare Yea verily M. Hardinge it irketh vs mutche in
not wel calle her the Holy Father In déede thus ye haue it prouidentely noted vpon your Decre talles Est quaedam Spiritualitas secundum statum quando est in statu Sanctissimo Spiritualissimo in hoc statu est Solus Summus Pontifex There is a certaine Spiritual Holinesse according to the state moste Holy and moste Spiritual and in this state is onely the Highest Bishop that is the Pope And a Special Statute of premunire in the Popes behalfe is written thus Papa de Homicidio vel Adulterio accusari non potest Vnde Sacrilegij instar esset disputare de facto suo Nam facta Papae excusantur vt Homicidia Samsonis Furta Hebraeorū Adulteria Iacob The Pope maie neuer be accused neither of Aduouterie nor of Murther Therefore it were as badde as Churcherobbinge to reason or moue mater of any his dooinges For what so euer he doo it is excused as are the Murthers committed by Samson the Robberies in Egypte by the Jewes and y◠Aduouteries of Iacob And againe In Papa si defint bona acquisita per meritum sufficiunt quae à loci praedecessore praestantut In the Pope if there want good deedes gotten by his own inerites yet the good deedes donne by S. Peter that was his Predecessoure in that place are sufficiente But S. Hierome saithe far otherwise Non Sanctorum Filij sunt qui tenent loca Sanctorum Sed qui exercent opera eorum They are not alwaies the children of Holy menne that fitte in the places of Holy menne but they that doo the woorkes of Holy menne Therefore I maie saie to you M. Harding as S. Augustine saith to Emeritus y◠Heretique Noli Frater noli obsecro nō te decet eisi aliquē fortè deceat si tamē quicquā deceat malos Emeritum certè non decet defendere Optatum Doo not my Brother doo not I praie you It be commeth you not Although happily it maie becomme somme other man If any thing maie becomme the wicked Yet verily it becommeth not Emeritus to defende Optatus in open wickenesse S. Hierome saith Si quis hominem qui Sanctus non est Sanctum esse crediderit Dei eum iunxerit socierari Christum violat cuius Corporis omnes membra sumus Qui dicit inquit Iustum Iniustum Iniustum Iustum abominabilis est vterque apud Deum Et rursus qui dicit Sanctum non esse Sanctum rursus non Sanctum esse Sanctum est abominabilis apud Deum Who so beleeuèth that man to be Holy that is not Holy and ioineth the same man to the felowship of God dooth villanie to Christe For al we are members of his Body It is written Bothe he that calleth a Iuste man Wicked and he that calleth a Wicked man Iuste are bothe abominable before God Likewise who so saith a Holy man is not Holy or An Vnholy man is Holy is abominable before God The Apologie Cap. 8. Diuision 2. 3. Yf we be counted Traitours whiche doo honoure our Princes which geue them al obedience as mutche as is due to them by Gods woorde and doo praie for them what kinde of men then bee these whiche haue not onely donne al the thinges before saide but also allowe the same for specially wel donne Doo they then either this waie instructe the people as wee doo to reuerence theire Magistrate or can thei with honestie appeach vs as seditious personnes breakers of the common quiete and despisers of Princes Maiestie Truely we neither put of the yoke of obedience from vs neither doo we disorder Realmes nor doo we set vp or pulle downe Kinges nor doo wee translate gouernementes nor geeue wee our Kinges poison to drinke nor yet holde foorth to them our feete to kisse nor opprobriously triumphe ouer thē nor leape into theire neckes with our feete This rather is our Profession this is our Doctrine that euery soule of what callinge so euer it bee bee it Monke bee it Preacher be it Prophete be it Apostle ought to be Subiecte to Kinges and Magistrates yea and that the Bishop of Rome him selfe onlesse he wil seeme greater then the Euangelistes then the Prophetes or the Apostles ought bothe to acknoweledge and to cal the Emperour his Lorde and Maister as the Olde Bishoppes of Rome who liued in times of more grace euer did Our common teachinge also is that we ought so to obeie Princes as menne sent of God and that who so withstandeth them withstandeth Goddes ordinance This is our Doctrine this is wel to be seene both in our Bookes and Preachinges and also in the manners and modeste behaueour of our people M. Hardinge The Doctrine of obedience apperteineth specially to subiectes The Bishop of Rome sittinge by due succession in the chaire of Peter in spiritual causes can haue no Superiour In temporal matters it maie be that in one age he hath acknowledged the Emperoure as the Lorde of that prouince where he liued as before Constantine al the Popes did liue in subiection and in an other age he maie be Lorde thereof him selfe Likewise S. Gregorie might cal Mauritius his Lorde either of courtesie or of custome and yet our Holy Father Pius the fourth shal not be bounde to do the like in consideration that the custome hath longe sence ben discontinewed Neither did S. Gregorie by that title of honour preiudicate vnto him selfe in any spiritual iurisdiction For that name notwithstandinge he gouerned the whole Churche and complained that Maximus was made Bishop of Salonae a Cittie in Illyrico without his Auctoritie not regarding that Mauritius the Emperoure was thought to haue willed it so to be donne And therefore he writeth to Constantia the Empresse that for as mutche as neither he nor his depute was made priuie to it that the thinge had benne donne whiche neuer was donne before by any of the Princes that were the Emperours Predecessours The B. of Sarisburie What néede you to speake so precisely and so nicely of your Causes Spiritual M. Harding Ye knowe that your Pope hath claimed and yet claimeth his Souerainetie not onely in Spiritual Causes but also in Tēporal as it shal appeare He wil saie ye are an il Proctoure and doo him wronge and goe aboute to abridge his right that wil so lightly exclude that thinge that he so gréedily wil haue included You saie The Pope can haue no Superioure in Spiritual Causes And yet by the Iudgement of sundrie your Doctours euen in Causes Spiritual the Councel is Superioure to the Pope and maie summone him and Iudge him and geeue Sentence againste him and depose him As hereafter it shal be declared more at large Thus is it noted of pourpose vpon your owne Decrees Cùm agitur de Fide tunc Synodus Maior est quà m Papa When the case is mooued in a mater of Faithe that is to saie in a cause Spiritual then is
obsequi dictis probro ducunt Ipsi sunt qui vobis dicere solent Seruate vestrae Sedis honorem c. Estis vos vestro Praedecessore impotentior Si non crescit per vos non decrescat per vos Hae illi At Christus aliter iussit gessit Reddite inquit quae sunt Caesaris Caesari que sunt Dei Deo Let euery soule be subiecte to y◠Higher Powers If euery soule then is your soule subiecte as wel as others For notwithstanding your Dignitie yet who hath excepted you from this generalitie He that would excepte you from the Obedience of the Prince seeketh to deceiue you Geue no eare to theire Counselles For notwithstandinge they be Christians yet they thinke it a shame either to folow Christes deedes or to obeie Christes Woordes They vse to saie vnto you ô sir mainteine the honoure of your See c. Are not you so good as youre Predecessoure If your See be not auaunced by you yet let it not be abased by you Thus saie they But Christe hath bothe taught and wrought far otherwise For he saithe Geeue to Caesar that belongeth to Caesar and geeue to God that belongeth to God Likewise he saithe againe vnto Pope Eugenius A te tamen Mosiste vel potiùs Mors ista non coepit vtinam in te desinat Vides omnem Ecclesiasticum zelum feruere sola pro Dignitate tuenda Honori totum datur Sanctitati nihil vel parum Si causa requirente paulò submissiùs agere ac socialiùs te habere teniaueris Absit inquiunt Non decet Tempori non congruit Maiestati non conuenit Quam geras personam attendito But ye wil saie this Manner or rather this Deathe beganne not of you Woulde God it mighte ende in you Doo ye not see that al your Ecclesiastical zele and care standeth onely in mainteinance of Honoure Vpon Honoure al togeather is bestowed vpon Holinesse either nothinge or very litle If vpon occasion ye woulde sommewhat submit your selfe and deale familiarely O doo not so saie they It is not meete It is not agreeable to the time It is not conuenient for your Maiestie Consider vvel vvhat state ye beare Sutche good Lessons yée haue where with to nourture and to traine the Pope And if he happen of him selfe to be a foole by sutche schoolinge yée are hable to make him madde But Gregorie ye saie beinge Pope gouerned the whole Churche of God For he complaineth that Maximus was made Bishop of Salonae in Illyrico without his allowance This Authoritie is answered in my Former Replie But how holdeth this Argument M. Hardinge Gregorie complaineth that Maximus vvas made Bishop of Salonae in Illyrico vvithout his allovvance Ergo Gregorie ruled the vvhole Churche What Schole wil allowe you sutche Conclusions It is knowen that in the Nicene Councel the charge of the whole Churche was committed to thrée Principal Patriarkes whereof the Patriarke of Rome was the Firste the Seconde of Alexandria the Thirde of Antioche And eche of these thrée was limited seuerally to his owne peculiare portion Nilus a Greeke Writer saithe Cùm aliae Regiones assignatae sint Romano aliae Alexandrino aliae Constantinopolitano non magis hi sub illo sunt quam ille sub hisce For ás mutche as certaine Countries are limited to the Bishop of Rome certaine to the Bishop of Alexandria and certaine to the Bishop of Constantinople they are novv no more vnder him then he vnder them As for the Churches of Illyricum they were specially appointed to the Bishop of Rome as it appeareth by the Epistle of Pope Damasus written to the Bishoppes of Illyricum Par est omnes qui sunt in Orbe Romano Magistros consentire It is meete that al the Teachers that be within the Romaine Prouince agree togeather So saithe Athanasius Roma est Metropolis Romanae Ditionis Rome is the Mother Churche not of the whole worlde but of the Prouince of Rome Nicephorus saithe Iustinianus decreuit vt Iustiniana Prima haberet locum Sedis Apostolicae Romae vtque esset Caput sibi ipsi cum plena potestate Iustinianus the Emperoure appointed that the Cittie called Iustiniatia Prima shoulde haue the place of the Apostolique See of Rome and that with ful power it should be Head vnto it selfe Neither durste your forged and countrefeite Anacletus to claime the Iurisdiction of al the whole worlde but onely a portion of the same For thus he saithe Omnes Episcopi qui huius Apostolicae Sedis ordinationi subiacent Al Bishoppes not through the worlde but that are Subiecte to the ordination of this Apostolique See of Rome So likewise S. Gregorie in his complainte vnto the Empresse touchinge this same Maximus the Bishop of Salonae speaketh not of al the Bishoppes that were throughout the whole Churche of God but onely of sutche Bishoppes as were limited vnto his particulare charge For thus he maketh his complainte Si Episcopi mei me despiciant c. If mine owne Bishoppes lieinge within mine owne peculiare Iurisdiction shal despice me Therefore your Diuinitie wanted Logique M. Hardinge when ye framed your Argument in this sorte Gregorie complained of Maximus c. Ergo Gregorie gouerned the vvhole Churche The Apologie Cap. 9. Diuision 1. 2. But where they saie we haue gonne awaie from the Vnitie of the Catholique Churche this is not onely a matter of malice but bisides though it bee most vntrue yet hath it somme shewe and appearance of truthe For the common people and ignorante multitude geeue not credite onely to thinges true and of certainetie but euen to sutche thinges also if any chaunce whiche maie seeme to haue but a resemblaunce of truthe Therefore we see that suttle and crafty persones when they had no truthe on their side haue euer contended hotely argued with things likely to be true to the intent thei which were not able to espie the very grounde of the mater mighte be caried away at least with somme pretense probabilitie or likelihoode of the Truthe In times paste whereas the firste Christians oure Forefathers in makinge their Praiers to God did turne them selues towardes the Easte there were that saide they woorshipped the Sonne reckened the same as their God Againe where oure Forefathers saide that as touchinge Immortal Euerlastinge Life they liued by none other meanes but by the Fleashe and Bloude of that Lambe without spotte y◠is to saie of oure Saueour Iesus Christe the enuious Creatures Enimies of Christes Crosse whose onely care was to bringe Christian Religion into sclaunder by al manner of waies made the people beleeue that they were wicked personnes that thei sacrificed mennes Fleashe and dronke mennes Bloude Also where oure Forefathers saide that before God there is neither Man nor Woman and that for atteininge to the true Righteousnesse there is no distinction at al of personnes whereas they called one an other indifferently by the name
no more then if I saide to an impudent and common Harlot fie for shame VVho maie not plainely see the Scripture verified on you Frons mulieris Meretricis facta est vobis Ye haue gotten to you the impudent face of an Harlot The B. of Sarisburie Here M. Hardinge it hath pleased you to bestowe large liueries of youre False Liers Diuelishe Sclaunderers Impudent Faces Common Harlots with Fies and shames c. Wherein no man may iustly grudge you to be so liberal of youre owne First that by youre Doctrine Ignorance highly pleaseth God is sufficient to Saluation bisides the general practise of youre whole Churche yee maie soone cal to minde that one of youre dearest frendes in most honourable Audience not long sithence openly published the same in the name and behoufe of al his Brethren as a Secrete Mysterie and the very bottome of youre Diuinitie Ignorance is the Mother of Deuotion You knowe M. Harding that a greate many bothe worthy and honourable are hable to witnesse that this is neither false Lie nor Diuelishe Sclaunder Concerninge Superstition and Idolatrie what neede we many wordes The thinge it selfe is too wel hable to proue it selfe Who so but looketh into youre Churches maie easily not onely see it with his eies but also feele it with his fingers That Goddes Holy VVorde by youre Learning is mutable and serueth onely for a time youre owne Doctoure Cardinalis Cusanus woulde soone haue taught you Notwithstandinge it maie scarcely seeme lawful for you beinge so learned a man in the Substance of youre owne Doctrine to pleade Ignorance Cardinal Cusanus woordes be these Scripturae adaptatae sunt ad tempus variè intelliguntur Ita vt vno tempore secundum currentem vniuersalem ritum exponantur mutato ritu iterùm Sententia mutetur The Scriptures are applied vnto the time and maie haue sundrie vnderstandinges So that at one time they maie be expouÌ„ded one waie accordinge to the vniuersal current order of the churche and that the same order being broken the meaning of the Scriptures maie be chaunged Looke better on your bookes M. Hardinge and ye shal see that herein is neither Lie nor Sclaunder That the Holy Scriptures of God by youre Diuinitie be not Authentical farther then they be ratified by the Pope ye might haue learned of your Syluester Prierias Maister of the Popes Palaice Thus he writeth A Doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur trahit authoritatem The Holy Scripture taketh strengthe and Authoritie of the Doctrine of the Romaine Churche and of the Bishop of Rome Againe he saithe Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authoritate Romanae Ecclesiae Romanorumque Pontificum quae Maior est Pardonnes are not knowen to vs by the Authoritie of the Scriptures but by the Authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is greater then the Authoritie of the Scriptures If ye saie these be Lies and Sclaunders ye offer greate wronge to your owne Doctours Neuerthelesse if ye shal happen to crie out in the impatience of your Choler Fy for shame Impudente Faces Common Harlottes remember what you your selfe haue written immediately before touching the same These be your owne wordes Recante them yee maie But denie them yee maie not Thus you saie Christe novve requireth of you not to obeie Peter and Paule that is to saie the Worde of God But to obeâ—e him vvho sitteth in theire Chaire Wee forge not these wordes M. Hardinge They are youre owne Folkes wil thinke yee haue no Modeste Matrones face if ye speake willingly against youre selfe Nowe ye see M. Hardinge who teacheth you That Goddes VVoorde vvas vVritten onely for a time And that Goddes Commaundementes are no further Authentical but as they be ratified by the Pope Therefore hencefoorth ye maie spare these Lies and Sclaunders and crie oute Fy and Shame when somme occasion shal be offered In deede Cardinal Cusanus saithe Veritas adhaeret Cathedrae Quare Membra Cathedrae Vnita Pontifici Coniuncta efficiunt Ecclesiam The Truthe cleaueth faste to the Popes Chaire Therefore the Members vnited vnto that Chaire and ioined vnto the Pope make the Churche The Apologie Cap. 11. Diuision 1. As touching that we haue now donne to departe froÌ„ that Churche whoe 's errours were proued made manifest to the worlde whiche Churche also had already euidently departed from Goddes Worde and yet not to depart so mutche from it selfe as froÌ„ the errours thereof not to doo this disorderly or wickedly but quietly and soberly we haue donne nothing herein against the doctrine either of Christe or of his Apostles For neither is the Churche of God sutche as it maie not be dusked with somme spot or asketh not sometime reparation Els what neede there so many Assemblies Councelles without the whiche as saithe Egidius the Christian Faithe is not hable to stande For looke saithe he hovve often Councelles are discontinued so often is the Churche destitute of Christe M. Hardinge That the Churche is pointes of our Faith necessarie to saluation erreth we denie it and vpon warrant of Christes promise we tel it you al assuredly ye shal neuer be able to proue it Councels are kept and Bishoppes bee made by the same prouidence of God whiche prouideth partly by that meanes and partly by other that the Romaine Faithe Chaire and Rocke shal stande for euer Ad quos saithe S. Cyprian speaking of them of Rome perfidia non potest habere accessum to the whiche vnfaithfulnes can not haue accesse He saithe not onely shal not haue accesse but can not haue accesse The B. of Sarisburie It séemeth M. Hardinge ye haue benne brought vp vnder somme poore vnskilful Surgian For ve applie one salue to euery soare What soeuer bee alleged against you it is sufficient for you to answeare The churche of Rome erreth not hath not erred can not erre And to this pourpose ye haue brought vs in certaine wordes of S. Cyprian farre bisides the Authours meaninge Whereby it appereth that sommetimes ye allege Authorities of the Fathers not considering neither to what ende they spake nor what they meante For where as S. Cyprian saithe Vnto the Romaines vnfaithfulnesse can haue no accesse he speaketh not of the Vnfaithfulnesse of Faithe or Doctrine as you by erroure haue imagined but onely of the Vnfaithfulnesse of reporte The cause of writinge that Epistle in shorte was this Certaine lewde felowes refusinge to stande to the iudgemente of the Bishoppes of their owne Countrie of Aphrica appealed further and fledde to Rome with many vntrue and forged tales to winne somme credite of their cause Hereunto S. Cyprian saithe The Romaines be godly and wise men they wil soone be hable to espie their falsehedde For vnfaitheful reportes and lewde tales can haue no accesse vnto them If ye had considered either the occasion of the writting or
Againe S. Augustine saithe Non tamen propter hos remanebit Christus sine Haereditate Nouit Dominus qui sint sui c. Yet shal not Christe bicause of the wicked remaine without his Enheritance The Lord knovveth vvho be his ovvn The Apologie Cap. 13. Diuision 1. But leste somme man should saie that the foresaid thinges happened onely in the time of the Lawe of Shadowes and of Infancie when the Truth lay hid vnder Figures and Ceremonies when nothing as yet was brought to perfection when the Lawe was not grauen in mennes hartes but in stone And yet were that but a foolishe distinctiō for euen at those daies there was the very same God that is nowe the same Spirite the same Christe the same Faith the same Doctrine the same Hope the same Enheritaunce the same Couenaunt and the same Efficacie and Vertue of Gods Woorde Eusebius also saith Al the Faithful euen from Adam vntil Christe were in dede very Christians though they were not so termed But as I said leste menne should thus saie stil Paule the Apostle founde the like faultes falles euen then in the prime and chiefe of the Gospel in the greattest perfection in the light so that he was compelled to write in this sorte to the Galathians whom he had wel before instructed I feare me quod he leste I haue laboured amongest you to smal pourpose and leste ye haue heard the Gospel in vaine O my litle Children of vvhom I trauaile anevve til Christe be fashoned againe in you And as for the Churche of the Corinthiās how fowlely it was defiled it is nothing needeful to rehearse Now tel me might the Churches of the Galathians and Corinthians goe amisse and the Churche of Rome alone may it not faile nor goe amisse M. Hardinge VVe aunswere that in partes of the churche faultes may be founde and sundrie men that seme to be of the Churche and be in the Churche in deede maie fal and perish al this we graunt But that the whole catholique and vniuersal Churche whose faith we professe may erre fall and faile that we denie vtterly whiche had ben this Defenders part to proue els he talketh to no purpose And where S. Paule rebuketh al the Galathians in general as though al had forsaken their faith he doth it after the wonte of the Prophetes both in that and other epistles for the greater partes sake reprehending al though some deserue praise As for the Corinthians though many among them were faulty yet who considereth how be beginneth his epistle to them shal finde that he acknowleged a Churche among them For thus he writeth Paule by vocation by Apostle c. to the churche of God which is at Corinth c. The B. of Sarisburie That in any particulare Churche faultes may be founde that ye saie ye wil confesse But that the whole Catholique Vniuersal Churche may erre and faile that you saie ye denie vtterly Notwithstandinge it is certaine that the Churches of Corinthe and Galatia and sundrie others are nowe not in any Particulare portion but thorowly departed from the Faith and are nowe wholy subiecte to the Turke This therfore muste needes be your meaning that al be it al other Particulare Churches throughout the worlde happen to erre yet the Churche of Rome that is to saie the Pope and his Cardinalles can neuer erre This Lesson I trowe ye learned of Petrus de Palude For neither Christe nor any of his Apostles euer taught it you This woorthy Doctour saith thus Tota Ecclesia Petri non potest à Fide deficere Omnes autem Ecclesiae Apostolorū omniū possunt deficere à Fide totaliter indigentes ab Ecclesia Petri confirmari The whole Churche of Peter cannot wholy faile from the Faithe But al the other Churches of al the Apostles may faile wholy from the Faithe hauinge neede to be confirmed by the Churche of Peter And to this ende you your selfe cal the Romaine Faith the Catholique Faith making no maner difference betweene either other And therefore Pope Nicolas thus auaunceth and thundreth out his owne Authoritie Non quaelibet Terrena Sententia sed illud Verbum quo constructum est Coelum Terra per quod denique omnia condita sunt Elementa Romanam fundauit Ecclesiam Not any worldly Sectence but the selfe same Woorde where by Heauen and Earthe was made and whereby al the Elementes were created was it that founded the Churche of Rome By whiche woordes he meaneth that the Romaine Faithe shal stande as faste as the Fundations of Heauen and Earthe Euen so Peter assured his promisse vnto Christe Although saide he al others denie thee yet I alone wil not denie thee No though I shoulde presently die with thee yet I onely wil neuer denie thee Neuerthelesse when it came to trial the same Peter denied him firste Nowe that the Churches of Rome whiche you cal the Catholique Churche maie erre be foresaken of God it is euident by the plaine woordes of S. Paule For thus he writeth euen vnto the Churche of Rome Quòd si aliqui ex ramis fracti sunt c. If any of the boughes be broken of and thou beinge a wilde Oliue tree arte graffed into the natural Oliue and made Partaker of the roote and of the fatnesse thereof boaste not thee selfe againste the boughes If thou boaste remember thou bearest not the Roote but the roote beareth thee Thou wilte saie The boughes are broken of that I might be graffed in Wel they are broken of for theire Infidelitie but thou standest faste by Faithe Be not highe minded but stande in awe Seeinge God hath not spared the Natural boughes leste happily he spare not thee See therefore the goodnesse and the sharpenesse of God His sharpenesse towardes them that are fallen awaie but his goodnesse towardes thee if thou continewe and remaine in goodnesse Othervvise thou beinge the Churche of Rome shalte likevvise be smitten of Hereby it is plaine that the Churche of Rome maie faile and fal from God no lesse then other like Churches For otherwise this aduertisement of S. Paule had benne in vaine Therefore Hormisda beinge him selfe Bishop of Rome writeth thus Dilectissimi Fratres continuas preces ad Dominum fundamus iugi deprecatione poscamus vt institutione opere illi cuius esse membra cupimūs adhaereamus nec vnquam ab illa via quae Christus est deuio tramite declinemus ne ab eo iustè quem impiè reliquerimus deseramur My dearely beloued Brethren let vs Praie vnto God that bothe by profession and by order of life we maie cleaue to him whose Members we desire to be and that by any crooked path we neuer turne from that waie whiche is Christe leste vvee beinge the Churche of Rome be iustely forsaken of him vvhom vvickedly vvee haue forsaken Thus would not the Pope him selfe haue written in the behoufe of the Churche of Rome yf
then the other Thus he saith Nunquid noÌ„ cùm se Antichristus veniens Deum dixerit friuolum valdâ— erit Sed ramen nimis perniciosum Si quantitatem vocis attendimus Duae sunt Syllabae si pondus iniquitatis Vniuersa pernicies When Antichriste shal comme and cal him selfe God shal it not be a very trifle Yet shal it be marueilous hurteful to the Churche If ye weigh the quantitie of the woorde it standeth in twoo Syllables If ye consider the weight of the wickednesse it is an Vniuersal destruction These are no Lies as it liketh you to calle them M. Harding They are very plaine woordes it is the vndoubted meaninge of S. Gregorie And therefore he calleth this claime of Vniuersal Povver a Superstitioâ—â—s a Profane an Vngodly a Wicked title a name of Hypocrisie a name of Blasphemie To auoide these Authorities beinge so pregnaÌ„t so cleare ye are faine to tansie sundrie prety shiftes sutche as neither Iohn nor Gregorie was euer hable to vnderstande Firste ye saie This Iohn the Bishop of Constantinople meante by this title vtterly to disgrade al Bishoppes and Patriarkes what so euer and to make him selfe the Onely Bishop of al the world It is a childish laboure to seeke a knotte in a russhe to imagine doubtes where the case is cleare It is certaine that the Bishop of Constantinople meante none other Vniuersal Authoritie then that now is claimed by the Pope Therefore it is thus noted in the Booke called Chronicon Eusebij Institntum fuit vt Romana Ecclesia Caput esset Ecclesiarum omnium cùm priùs Constantinopolitana id vsurpare tentasset Order was taken that the Churche of Rome should be the Head of al Churches whereas before the Churche of Constantinople had attempted to Vsurpe the same Whiche thinge is also noted by Matthias Palmerius of Florence that without any manner difference or change of woordes Sabellicus saithe Bonifaciusz egit ab initio administrationis suae cum Phoca vt Romana Ecclesia esset omniuÌ„ aliarum Caput Estque id aegrè nec sine multa contentione Apostolicae Sedi datum Graeci id ad se decus trahentes ibi Christianae Pietatis Arcem esse oportere aiebant vbi Imperij Bonifacius the thirde at the firste enitre into his office was an earneste suiter vnto the Emperoure Phocas that the Churche of Rome might be the Heade of al other Churches Whiche thinge hardely and with greate laboure was graunted to the Apostolique See of Rome The Grecians drawinge the same honoure vnto them selues saide It was necessarie the Heade of Christian Religion shoulde be there where as was the Heade of the Empiere whiche was at Constantinople Likewise writeth Vrspergensis At the requeste and suite of Pope Boniface Phocas the Emperoure appointed the See of the Apostolique Churche of Rome to be the Heade of al Churches For before that time the Churche of Constantinople wrote her selfe the First or Chiefe of al others By these it maie appeare M. Hardinge it was greate folie for you thus to caâ—â—â—l at the name For the Power and Iurisdiction then claimed by the Bishop of Constantinople and afterwarde vsurped by the Bishoppes of Rome â–ª was al one Therefore S. Gregorie saithe to Iohn the Bishop of Constantinople Tu quid Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij dicturus es examine qui Cuncta cius membra tibimet conaris Vniuersalis appellatione supponere What answeare wilte thou make at the trial of the Laste Judgement vnto Christe the Head of the Vniuersal Churche whiche thus by the name of Vniuersal Bishop seekeste to make al his Members subiecte vnto thee Euen the selfe same Vniuersal povver claimeth nowe the Bishop of Rome and séeketh to make al other Bishoppes through the world and the whole Vniuersal Churche of Christe thral and subiecte vnto him The Bishoppes of Constantinople felle sommetimes into Heresies were deceiued But Christe hath praied for Peter that his Faithe shoulde not faise Ergo saie you The Bishop of Rome can neuer possibly be deceiued O M. Hardinge let shame once force you to refraine these Vanities I doubte not but hereafter in place conuenient I shal be hable to shewe that there haue benne mee Heretiques placed in S. Peters Chaire eueÌ„ in the See of Rome then you are hable to finde in any one Sée within Europe Verily S. Gregories reason touching the danger Confusion of the Churche weigheth nomore againste the Bishop of Constantinople then againste the Bishop of Rome For thus he saithe If he that is called the Vniuersal Bishop happen to erre then needes must yâ— who le Vniuersal Churche fal togeather with him into Erroure And therefore if ye had perused the Councel of Basile ye shoulde haue founde this selfe same reason alleged there not againste the Bishop of Constantinople but against the Pride and Arrogancie of the Bishop of Rome The woordes be these Alioqui errante Pontifice sicut saepè contigit contingere potest toâ—a erraret Ecclesia Otherwise when so euer the Pope erreth as he hath often erred and maie erre againe the vvhole Churche should erre with him Thus wrote the Bishoppes and by your owne Iudgemente Catholike Bishoppes in the Councel of Basile yet had they not forgotten the Praier that Christe made for S. Peter And therefore Franciscus Zarabella a notable Canoniste and Cardinal of the Churche of Rome seeinge the greate enormities that grewe hereof saithe thus Papae faciunt quicquid libet etiam illicita sunt plusquam Deus Ex hoc infiniti sequuti sunt errores Quia papa occupauit omnia iura inferiorum Ecclesiarum ita vt inferiores Praelati fint pro nihilo Et nisi Deus succurrat statui Ecclesiae Vniuersalis Ecclesia periclitatur The Popes doo now what so euer they liste to doo yea although it be vnlawfultand are becomme more then God Hereof haue folowed infinite Erroures For the Pope hath inuaded and entred vpon al the right of the Inferioure Churches so that the inferiour Bishoppes maie goe for nought And onlesse God healpe the state of the Churche the Vniuersal Churche is in danger Thus hitherto M. Harding ye haue founde no lie Nowe where ye woulde seeme to saie Gregorie so reproued the Bishop of Constantinople that neuerthelesse he claimed yâ— same Title Vniuersal Authoritie to him selfe maie it therefore please you herein to stand to yâ— IudgemeÌ„t of S. Gregorie him selfe of whoÌ„ I recken ye doo not doubte but he vnderstood his owne meaninge Doubtelesse if ye had so diligentely considered S. Gregorie as ye beare vs in hande ye should haue found that touchinge any his owne right herein he Disclaimeth this Title refuseth it vtterly For so he writeth to yâ— Emperour Mauritius Nunquid ego in hac re pijssime Domine propriam causam defend O my moste Graceouse Lord doo I herein quarrel for myne owne right Againe he
saith Non mea Causa sed Dei est NoÌ„ ego solus sed tota turbatur Ecclesia Quia piae Leges quia venerandae Synodi quia ipsa Domini nostri lesu mandata Superbi atque pompatici cuiusdam Sermonis inuentione tuibantur It is Goddes cause It is not mine Not I onely am troubled therewith but also the whole Churche For the Godly Lawes the Reuerende Synodes and the very Commaundementes of oure Lorde Iesu are broken by the inuention of a certaine prowde and pompouse Name Againe Nullus Romanorum Pontificum hoc Singularitatis NomeÌ„ assumpsit Nullus Decessorum meorum hoc tam profano vocabulo vti consensit Nos hunc honorem nolumus oblatum recipere None of al the Bishoppes of Rome euer tooke vpon him this name of Singularitie None of my Predecessours euer consented to vse this Vngodly style wee our selues wil not receiue this honoure though it were offered Thus it appeareth by the Iudgemente of S. Gregorie that this Vniuersal Authoritie is vtterly vnlawful not onely in other Bishoppes but also euen in the Bishop of Rome Touchinge the place of S. Hierome I sée ye are contente to geue ouer and to recante youre former erroure For in your Firste Booke ye saie these woordes are Notable aboue others and therefore might not be dissembled And where S. Hierome saithe The safetie of the Churche hangeth of the Dignitie of the Highe Prieste meaninge thereby euery seueral Bishop within his owne Limites ye thought it good thus to lard the same by a proper pareÌ„thesis with certaine other special stuffe of your owne prouision He meaneth the Pope Peters Successour as if this Highe Prieste of whom S. Hierome writeth could be none other but the Bishop of Rome Now vpon somme better aduise by waie of Retractation ye saie thus This peerelesse Authoritie aboue al other S. Hierome dooth attribute to the Bishop of euery Diocese whiche in déede was the very meaninge of S. Hierome Certainely if S. Hierome by these woordes meante Onely the Bishop of Rome as ye tolde vs before then he meant not the Particulare Bishop of euery Diocese as ye tel vs nowe Therefore ye muste néedes confesse that either nowe or before ye haue soughte meanes to beguile your Reader As for the Pope Peters Successour he meante nomore of him then of any other Bishop If it shal likewise hereafter please you to cal in other your like ouersightes ye shal publishe more truthe and encumber your Reader with lesse Erroure The Apologie Cap. 14. Diuision 3. Bernarde the Abbate aboue foure hundred yeeres paste writeth thus Nothinge is novve sincere and pure emongest the Cleregie vvherefore it resteth that the Man of Sinne shoulde be reueled The same Bernarde in his Treatie of the Conuersion of S. Paule It seemeth novve saithe he that Persecution hath ceased no no persecution seemeth but novve to beginne and that euen from theÌ„ vvhich haue chiefe preeminence in the Church Thy frendes and neighbours O God haue dravven neere and stood vp against thee froÌ„ the sole of the foor to the crovvn of the head there is no part vvhole Iniquitie is proceded from the Elders the ludges and Deputees vvhiche pretende to rule thy people VVee cannot saie novve Looke hovve the people is so is the Prieste For the people is not so il as is the Prieste Alas alas O Lorde God the self same persones be the chiefe in persecuâ—ing thee vvhich seeme to loue the Highest place and beare moste rule in thy Churche The same Bernarde againe vpon the Canticles writeth thus Al thei are thy frendes yet are thei al thy foes Al thy kinnesfolke yet are thei al thy aduersaries Beinge Christes seruauntes thei serue Antichriste Beholde in my reste my bitternesse is moste bitter The Apologie Cap. 15. Diuision 1. Roger Bacon also a man of greate fame after he had in a vehemente Oration touched to the quicke the woeful state of his owne time These so many errours saith he require and looke for Antichriste Gerson complaineth that in his daies al the Substance and efficacie of Sacred Diuinitie was brought vnto a glorious contention oftentatioÌ„ of wittes very Sophistrie The poore menne called pauperes à Lugduno menne as touching the manner of theire life not to be misliked were woonte boldely to affirme that the Romishe churche from whence alone al Counsel and Order was then sought was the very same Halot of Babylon and rovvte of Diuels whereof is Prophesied so plainely in the Apocalyps M. Hardinge Now commeth me he in with a newe band which consisteth of tagge and ragge and a weake companie God knoweth they be to shewe theire faces againste the Catholike Churche whiche as the Holy Ghoste speaketh by Salomon is terrible like an armie of men set in bataile raie Firste frier Bacon the Coniurer and negromanser as commonly they saie o him he is set in the forewarde a man of greate fame forsoothe Then commeth in the good plaine father Gerson a writer in our Graundfathers time he complaineth that Friers and studentes gaue them selues too mutche to the vnprofitable subtilitie of Scholastical questions VVhat maketh this againste the faithe of the Churche After these this Defender placeth in an out winge the falle brethern of Lyons commonly called VValdenses or Pauperes de Lugduno notorius Heretikes condemned of the Churche These beinge detestable Heretikes condemned of the Churche we recke not what they saie no more then what Luther saieth what Zuinglius what Caluine what these Defenders them selues saie what Antichriste what Sathan saieth For the enimies of Gods truthe maie not be admitted to geue witnes againste the Truthe The B. of Sarisburie Of these laste Authorities whiche ye calle tagge and ragge wée neuer made any greate accoumpte Notwithstandinge bothe Iohannes Gerson and Rogerus Bacon were notable and famouse in theire times and in al respectes comparable then with the beste Plaine Father Gerson for by sutche woordes ye thought if beste to quaile his credite beinge otherwise coumpted a suttle disputer and a profounde Schole Doctoure vvas Chauncellar of the Vniuersitie of Parise and for his wisedome and Learninge was thought woorthy to be the Directoure of al the Bishoppes in the Councel of Constance Rogerus Bacon as it appeareth by his Booke De Idiomate Linguarum was hable to iudge of the Latine Greeke and Hebrevve tongues and difides diuerse other Bookes writeth also sundrie Epistles vnto Pope Clemente wherein he mutche complaineth of the ruine and Confusion of the Churche Certainely the weakest of these bothe hath more weight and Substance then either your Amphilochius or your Abdias or your Hippolytus or your Leontius or youre Anacletus or your Pope Clemens whom ye so often cal the Apostles felovve Howe be it there is no man so simple but maie beare witnesse to the Truthe Clemens Alexandrinus Lactantius Arnobius Eusebius S. Augustine other Holy Fathers thought it no preiudice to theire cause to allege the witnesse of the Frantique Sibylles
lies here be made at once VVhereas of al these neuer a one leadde his life at Rome but Laurence Valla who was a Canon of Laterane and this Defender saieth that al did there is one lie That al these might see the Popes secretes there be two lies That none of these foresooke the Catholike faithe there be three lies As for Laurence Valla he was not in euery pointe very sounde as it appeareth in his Booke of Free wil and in his annotations vpon the newe Testamente In althinges he handled he shewed him selfe newe fangled rather then groundedly lerned as wel in grammer and logike as in diuinitie But Mars lius of Padua to please the Emperouve Ludouicus Bauarus who liued aboue twoo hundred yeeres paste through malice conceiued againste Pope Iohn the xxij of whom the saide Ludouicus was for iuste causes excommunicate went so farre in schisme as at length he fel into Heresie And Abbot Ioachim whiles he reproued Peter Lombarde vttered Heresie contrarie to the Catholike faithe touchinge the Trinitie and therefore his booke was condemned by the Churche though his person was not condemned because he submitted him selfe and his writinges to the iudgemente of the Holy Romaine Churche as we finde in the Decretals That al these haue greately and often complained of the Bishoppes of Rome theire tyrannie and pride there be foure lies That they declared the Pope him selfe to be very Antichriste there be fiue lies And whereas to make this shameles lie you aske leaue so we aske leaue of you to tel it you and to challenge you of a lie and saieplainely vnto you that speaking of them al you belie them and that you shal neuer be able to proue that you saie of them Francis Petrarch the Italian Poēte and Baptiste of Mantua the Latine Poëte speake like Poëtes eche of them once in theire woorkes againste the euil manners of the Courte of Rome But what proufe maketh al this that the Romaine Churche that is to saie the Weast Churche whiche onely remaineth and euer hath remained whole and sound of Faithe erreth in Doctrine Or what argumente can you gather out of al these I wil not saie againste the life but againste the office Auctoritie and dignitie of the Bishop of Rome The argumente you can make hereupon is this Poëtes reprehende the vices of the Courte of Rome Ergo the Pope is Antichriste Or ergo the Catholike Churche erreth and is to be foresaken VVhat force is in this reason euery reasonable man be he neuer so meane of witte may soone iudge The B. of Sarisburie Your Comparison of Madde Dogges M. Hardinge becommeth wel the rest of your Courteous eloquence Who so shal marke howe vainely you snappe at what so euer ye can imagine is in your waie nowe at our Logique nowe at our Rhetorique nowe at our Greeke nowe at our Latine nowe at our Lamenesse nowe at our leane Cheekes nowe at oure thinne Beardes nowe at our Superintendenteshippes nowe at our Ministershippes nowe at oure Maistershippes nowe at our Mashippes for this is the sobrietie and grauitie of your speache and further howe greedily and egrely ye fasten your teeth and feede your selfe with Winde and are stil snappinge and catche nothinge although in regarde of manhood he spare to cal you a Madde Dogge as it liketh you to calle others yet he maie wel thinke you scarcely to be a sober man Christe founde faulte sommetime with the Bishoppes Sommetime with the Priestes Sommetime with the Scribes Sommetimes with the Phariseis Sommetime with the People Sommetime with theire Religion Sommetime with theire Traditions Sommetime with theire Ignorance Sommetime with theire Praiers Sommetime with theire Fastinges sommetime with theire Life Sommetime with theire Hypocrisie Sommetime with theire Crueltie And thus in your fantasie he ranne hither and thither vp and downe Yet I trowe ye wil not touche him with your Comparisons nor saie therfore as ye saie to vs he had a very vnquiet Heade Who so hath eies to see and considereth the miserable Abuses of the Churche of Rome touchinge either Life or Religion cannot lightly wante iuste mater to reproue Ye remember what Churche it is whereof S. Bernarde saithe A planta pedis vsque ad verticem Capitis non est Sanitas vlla Non est iam dicere vt Populus sic Sacerdos Quia nec sic Populus vt Sacerdos There is not one whole place from the sole of the foote to the toppe of the Heade Wee maie not nowe saie As is the People so is the Prieste For the People is nothinge so il as is the Prieste Ye saie these witnesses dwelt not in Rome and here in a smal matter ye haue noted a great lie Howe be it Bernarde the Abbate that dwelte furtheste of was twise in Rome and was Chiefe of Councel with Pope Innocentius in his greateste affaires Franciscus Petrarcha was made Poete in the Capitol and keapte Laura his Concubine in the eie of the Pope and had his moste aboade in Rome Laurentius Valla vvas Cauon of the Cathedral Churche in Laterane and leadde his Life and died in Rome Briefely S. Bernarde onely excepted al the reste were Italians and dwelte neuer far from Rome as it maie appeare by the plainenesse of theire speache vnderstoode somme parte of the déepeste Secretes of the Churche of Rome Marsilius Patauinus ye saie was an Heretique But what one Heresie he defended or before what Iudge he was conuicted or where he was either abtured or pounisshed for the same neither you nor any of al your Felowes haue hitherto tolde vs. Therefore wée muste thinke He vvas an Heretique vvithout Heresie as somme menne be Doctoures vvithout Diuinitie Ioachimus Abbas founde faulte with the Bishop of Rome And therefore he muste néedes be an Heretique As for that he is charged in the Popes Decretalles with erroure touchinge the Trinitie it is a greate Vntruthe as ye maie clearely perceiue by a Booke that Martin Luther hath pourposely written in his Defence But to comme neare the matter and to speake of the thinge that moste misliketh you S. Iohn saith Antichriste shal fitte in a Cittie builte vpon seuen Hilles and so is the Cittie of Rome Irenaeus saith The number of Antichristes Name shal be expressed by this woorde Latinus Sibylla saith The greateste terroure and furie of his Empiere and the greateste woe that he shal woorke shal be by the bankes of Tyber Whiche circumstances séeme plainely to painte out the Cittie of Rome S. Hierome saithe Antichristus fedebit in Templo Dei vel Hierosolymi vt quidam putant vel in Ecclesia vt veriùs arbitramur Antichriste shal fit in the Temple of God either at Hierusalem as somme thinke or els in the Churche of God it selfe vvhiche vvee take to be the truer meaninge S. Gregorie saithe Ego fidenter dico quo'd quisquis se Vniuersalem Sacerdotem vocat vel vocari defiderat in elatione
sua Antichristum praecurrit I speake it boldely Who so euer calleth him selfe the Vniuersal Prieste or desireth so to be called as doth the Pope in the Pride of his harte he is the forerenner of Antichriste And when Iohn then Bishop of Constantinople had firste entred his claime vnto this title S. Gregorie made answeare vnto the same Ex hac eius Superbia quid aliud nisi propinqua iam esse Antichristi tempora designantur By this Pride of his what thinge els is signified but that the time of Antichriste is euen at hande Againe he saithe vpon occasion of the same Rex soperbiae propè est quod dici nefas est Sacerdotum est praeparatus exercitus The Kinge of Pride that is Antichriste is comminge to vs and an Armie of Priestes is prepared whiche thinge is wicked to be spoken S. Hierome saithe Antichristus omnem Religionem suae subijciet Potestati Antichriste shal cause al Religion to be subiecte to his Power I wil not here take vpon me to discrie either the Person or yâ— dwelling Place of Antichriste Who so hath eies to sée let him sée These CircuÌ„stances agree not vnto many S. Paule saith Antichriste woorketh the Mysterie or secrete practise of Iuiquitie Whereupon the Glose saith Mystica est Impietas Antichristi id est Pieratis nomine palliata The wickednesse of Antichriste is Mystical that is to saie It is not plaine open or easy to be espied of euery body but cloked vnder the name of Godlinesse And for as mutche as M. Hardinge thinketh wee misallege these Writers and violently force them to our side whether thei wil or no S. Bernarde saithe thus Bestia illa de Apocalypsi cui datum lest os loquens Blasphemias bellum gerere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad praedam That Beaste that is spoken of in the Booke of Reuelations vnto whiche Beaste is geuen a mouthe to speake Blashemies and to keepe warre againste the Sainctes of God is novve gotten into Peters Chaire as a Lion prepared to his praie Ioachimus Abbas saide aboue three hundred yéeres sithence Antichristus iam pridem natus est Romae altiùs se extollet in Sede Apostolica Antichriste is already borne in Rome and shal auaunce him selfe higher in the Apostolique See Arnulphus in the Councel of Remes saith thus Quid hunc ReuereÌ„di Patres in sublimi Solio residentem veste purpurea aurea radiantem quid hunc inquam esse censeris Nimirùm si charitate destituitur solaque scientia inflatur extollitur Antichristus est in Templo Dersedens sese oftendens tanquam sit Deus What thinke you Reuerend Fathers of this man be meaneth the Pope sittinge on highe in his Throne glitteringe in purple and clothe of Golde What thinke you him to be Verily if he be voide of Charitie and be blowen vp and auaunced onely with knowledge then is he Antichrist sitting in the Temple of God and shewing out him selfe as if he were God The Bishoppes in the Councel at Reinspurg saie thus Hildebrandus Papa sub specie Religionis iecit Fundamenta Antichristi Pope Hildebrande vnder a coloure of holinesse by forebiddinge Priestes mariage hath saide the Fundation for Antichriste Dante 's an Italian Poëte by expresse woordes calleth Rome the Whoore of Babylon Fanciscus Petrarcha likewise saithe Rome the Whoore of Babylon The Mother of al Idolatrie and Fornication the Sanctuarie of Heresie and the Schole of Errour I knowe these woordes wil séeme odious vnto many Therefore I wil staie spare the reste The Pope him selfe for that he sawe to whoe 's Person and credite these thinges belonged therefore in his Late Councel of Laterane gaue straite Commaundemente to al Preachers that noman shoulde dare once to speake of the Comminge of Antichriste The Apologie Cap. 17. Diuision 1. And what marueile if the Churche were then carried awaie with errours in that time specially when neither the Bishop of Rome who then onely ruled the roste nor almoste any other either didde his duetie or once vnderstoode what was his duetie For it is harde to be beleeued whiles they were idle and faste asleepe that the Diuel also al that while either fel asleepe or els continually laie idle For howe they were occupied in the meane time and with what faithfulnesse they tooke care of Goddes House though we holde our peace yet I praie you let them heare Bernarde theire owne frende The Bishoppes saith he vvho novve haue the charge of Goddes churche are not Teachers but Deceiuers They are not Feeders but Beguilers They are not Prelates but Pilates These wordes spake Bernarde of that Bishop who named him selfe the higheste Bishop of al and of the other Bishoppes likewise whiche then hadde the place of gouernemente Bernarde was no Lutherane Bernarde was no Heretike he had not forsaken the Catholike Churche yet neuerthelesse he did not lette to cal the Bishoppes that then were Deceiuers Beguilers Pilates Nowe when the people was openly deceiued and Christian mennes eies were craftily bleared and Pilate sate in Iudgement place and condemned Christe and Christes Members to Swerde and Fiere O good Lorde in what case was Christes Churche then But yet tel me of so many and so grosse errours what one erroure haue these menne at any time refourmed Or what faulte haue they once acknowledged and confessed M. Hardinge VVhy Sirs are ye so wel learned and so holy of life your selues that ye take vpon you to iudge the Bishop of Rome Christes chiefe officer in earthe and al other men before the time of your Apostates and Renegate Frters to haue ben both impious for not doing theire dutie and ignorant for not knowinge what was theire dutie VVas al Vertue so farre bannished al necessarie knowledge and Christian learninge so cleane put out that wee muste nowe beginne to learne how to beleue and howe to liue a Christian life of sutche light preachers Wicked vowbreakers lewde Lecherous Lurdens and detestable blasphemers as your deuilishe rable is S. Bernardes wordes to Eugenius be these Age indagemus adhuc diligentiùs quis sis c. VVel goe too Let vs somewhat more diligently examine what manner a man thou art what person thou bearest for the presente time in the Churche of God VVho art thou The greate Preieste the highest Bishop Thou arte the chiefe of al Bishoppes thou arte the heire of the Apostles for primacie thou arte Abel for Gouernement Noë for Patriarkship Abraham for holy order Melchiscdech for dignitie Aaron for Auctoritie Moyses for iudgemente Samuel for power Peter for thy anointinge Christe Thou art heâ—to whom the Keies were deliuered to whom the Shepe were committed There be also other porters of Heauen and Pastours of flockes But thou so mutche farre passinge al other as thou haste inherited bothe names mutche more indifferent They haue theire flockes assigned vnto them
Pope is Antichriste For bothe Heauen Earthe knoweth he is not Christe The Apologie Cap. 18. Diuision 1. But forsomutche as these menne auouche the Vniuersal possession of the Catholique Churche to be their owne and cal vs Heretiques bicause we agree not in iudgemente with them let vs know I beseeche you what proper marke and badge hathe that Churche of theirs whereby it maie be knowen to bee the Churche of God Yewis it is not so harde a matter to finde out Goddes Churche if a manne wil seeke it earnestly and diligently For the Churche of God is sette vpon a highe glisteringe place in the toppe of an Hille and builte vpon the Fundation of the Apostles and Prophetes There saithe Augustine lette vs seeke the Churche there lette vs trie oure maters And as he saithe againe in an other place The Churche muste be shevved out of the Holy and Canonical Scriptures and that vvhiche can not be shevved out of them is not the Churche Yet for al this I wote not how whether it be for feare or for conscience or despaire of victorie these menne alwaie abhorre and flee the VVoorde of God euen as the Theefe fleeth the Gallowes And no woonder truely For like as menne saie the Cantharus by and by perisheth dieth as soone as it is laide in baulme notwithstandinge Baulme be otherwise a moste sweete smellinge ointemente euen so these men wel see their owne matte is damped and destroied in the VVoorde of God as if it were in poison Therefore the Holy Scriptures whiche oure Saueour Iesus Christe did not onely vse for Authoritie in al his speache but did also at laste seale vp the same with his owne Bloude these menne to the entent they mighte with lesse businesse driue the people from the same as from a thinge daungerous and deadly haue vsed to cal theim a Bare Letter Vncertaine Vnprofitable Doūbe Killinge Deade whiche seemeth to vs al one as if they shoulde saie The Scriptures are to no pourpose or as good as none at al. Hereunto they adde also a Similitude not very agreeable how the Scriptures be like to a Nose of VVaxe or a Shipmans Hose how thei may be fashioned and plied al manner of waies and serue al mennes turnes M. Hardinge VVhere ye saie the Churche is builded vpon the Fundation of the Apostles and Prophetes and shewed by the Holy Canonicall Scriptures we confesse the same with S. Augustine VVhen ye adde the Churche whiche can not be shewed out of the Scriptures to be no Churche we saie that though S. Augustine haue no suche woordes in the Chapters whiche ye alleage in the Margent yet were it neuer so muche graunted that he had those woordes in that place they shoulde make nothinge for your pourpose S. Augustine in that Booke disputeth againste the Donatistes who would restraine the Catholike Churche to the onely Countrie of Aphrike denieinge other Christen menne to be members thereof S. Augustine refutinge their Heresie declareth the Sonne of God to be Heade and all the true Faithfull to be the Body of the Churche and that it is not sufficient to holde with the Head alone or with the Body alone but we muste holde with bothe together if we will be saued The Donatistes did graunte the Heade Iesus Christe and denied his Body the Churche For this cause saithe S. Augusiine Ipsum Caput de quo consentimus ostēdat nobis Corpus suum de quo dissentimus Let the Heade vpon whom we agree shewe vnto vs his Body whereupon we disagree The Head is Christe who spake firste by his Prophetes afterwarde by him selfe and laste of all by his Apostles In his igitur omnibus quaerenda est Ecclesia In all these saithe he the Churche muste be sought If thou marke good Reader that whiche I haue here rehersed out of S Augustine it is to be seene that he bindeth not the proufe of the Churche simply to the Holy Scriptures but onely in a case when he hath to doo with an Heretike who wil not admitte the auctoritie of the Churche Therefore a true Churche maie be founde whiche is not shewed in the Scriptures so the contrarie thereof be not shewed in the Scriptures Now if these Defenders will haue that to be no Churche which can not be shewed out of Scriptures they shall vnderstande that as therein they plaie the Donatistes so we must needes folow's Augustine in bringinge Scripture against them not as the onely proufe in deede whiche they falsely saie but as a very good and chiefe kinde of proufe moste profitable in all cases and necessary at suche time as the aduersarie will admitte none other proufe c. VVherefore it remaineth that it is the Synagog of Antichriste and Lucifer VVho as he fell out of Heauen like a lightninge so he maketh a blase and shewe of a Churche in the Earthe for a time But as we can tell when it was not borne so shall it not be longe but that through Gods power it will vanishe awaie dispersed and be scattered by the lightsome Maiestie of Christes true Churche whiche from S. Peters time to this daie florisheth in her Head the Bishop of Rome and in her members throughout the worlde vvhiche abide in the Vnitie of the same Bishop VVee esteeme and vnderstande the Scriptures to be the sense and the woorde If they can pretende the bare woorde they thinke themselues good inough to make a sense of their owne VVhiche bare woorde as they misuse it Pighius perhaps compareth to a nose of waxe But the Scriptures he neuer meante to dishonour with that similitude If it were lawfull for vs to vse Scripture after our owne interpretation as they doo we shoulde not lacke sufficient matter in the Holy Bookes to ouerthrowe by our owne applieinge all theire false opinions and Heresies But we are bounde to that religious awe and reuerence of them that excepte we haue an Authour to auouche the sense whereof we take holde we dare bringe foorthe nothinge And yet reade our Bookes who will he shall lacke neither Scriptures in them nor witnesses of our interpretation in any controuersie of this age Let it be agreed that for decision of controuersies suche sense of the Scriptures be taken for Scripture whiche the Holy Ghost hath taught the Churche and then let the worlde iudge who flieth the woorde of God as the Theefe dothe the Gallowes The B. of Sarisburie Contrarie to that wée haue here alleged of S. Augustine ye saie A true Churche maie be founde whiche is not shewed in the Scriptures Whereby it appeareth ye are lothe your Churche shoulde comme to the trial of this Standerde But for as mutche as this quarrel groweth of S. Augustine let S. Augustine him selfe be the Iudge And to allege a fewe woordes in stéede of many thus he saithe Vtrùm ipsi Ecclesiam teneant Diuinarum Scripturarum Canonicis Libris ostendant Ecclesiam Christi
knewe What then shal I saie heere O ye principal Postes of Religion O ye Archegouernours of Christes Churche is this that your reuerence whiche yee geue to Goddes VVoorde The Holy Scriptures whiche S. Paule saithe came by the inspiration of God whiche God did commende by so many Miracles wherein are the moste perfite printes of Christes owne steppes whiche al the Holy Fathers Apostles Angels whiche Christe him selfe the Sonne of God as often as was needeful did allege for testimonie and proufe wil ye as though they were vilwoorthy for you to heare did them Auaunt That is wil ye enioine God to keepe silence who speaketh to you moste clearely by his owne mouthe in the Scriptures Or that VVoorde whereby alone as Paule saithe we are reconciled to God and whiche the Prophete Dauid saithe is Holy and Pure and shal laste for euer wil ye cal that but a bare and deade Letter Or wil ye saie that al our laboure is loste whiche is bestowed in that thinge whiche Christe hath commaunded vs diligently to searche and to haue euermore before our eies And wil ye saie that Christe the Apostles meante with suttletie to deceiue the people when they exhorted them to reade the Holy Scriptures that thereby they might flowe in al wisedome and knowledge No marueile at al though these men despise vs and al our dooinges seeinge they set so litle by God him selfe and his infallible saieinges Yet was it but wante of witte in them to the intent they mighte hurte vs to doo so extreme iniurie to the VVoorde of God But Hosius wil here make exclamation and saie that wee doo him wronge that these be not his owne woordes but the woordes of the Heretique zvvenkfeldius But how then if zvvenkfeldius make exclamation on the other side and saie that the same very woordes be not his but Hosius owne woordes For tel me where hath zvvenkfeldius euer written them Or if he haue written them and Hosius haue iudged the same to be wicked why hath not Hosius spoken so mutche as one woorde to confute them How so euer the mater goe although Hosius peraduenture wil not allowe of those woordes yet he dothe not disallow the meaninge of the woordes For welueare in al Controuersies namely touchinge the vse of the Holy Communion vnder Bothe Kindes although the woordes of Christe be plaine and euident yet dothe Hosius disdeinefully reiecte them as no better then Colde Dead Elementes and commaundeth vs to geeue Faithe to certaine Newe Lessons appointed by his Churche and to I wote not what Reuelations of the Holy Ghoste And Pighius saith Mēne ought not to beleue no not the most cleare manifeste woordes of the Scriptures onlesse the same be allowed for good by the Interpretation Authoritie of the Churche whereby he meaneth the Churche of Rome M. Hardinge How ignorantly wickedly and stubbornely the Authour of this Apologie burdeneth the reuerent Father in God and Honourable prelate Cardinall Hosius with that he neuer saide it is not vnknowen to al men who haue readen that Booke whiche he wrote De Expresso verbo Dei of the expresse VVoorde of God Here I aske so muche pardon as to detecte an hereticall touche or twoo before I make direct answeare to the foule slaunderinge of Hosius Firste I note with what fidelitie these newe Holy brethren doo their thinges It maie be thought that the Secretary of this newe Clergie at his penninge of the Apologie sawe not Hosius Booke of the expresse woorde of God But as they haue benne conuersant in S. Augustine Hierome Chrysostome and the Auncient Fathers so vse they Hosius at this time that is to saie they reade neither the Olde Fathers with any diligence neither the writers of our time But by snappes and pieces either them selues write out here and there a line or two or vse that whiche some of their owne secte hath taken out of them So that for moste parte they neuer knowe the true meaninge of the place whiche they alleage But vsinge patched note bookes and bringinge in scattered Authorities they be deceiued themselues and deceiue others And he that tooke the note knewe well they were not the woordes of Hosius and did but onely put the name of Hosius vnto them because they were taken out of his Booke The writer of this Apologie not knowinge or not remembringe so muche when he founde in the note booke the name of Hosius with suche woordes he did rashely put them in printe to his owne greate shame and discredite If this excuse be not true wee muste needes laie maruelous malice to the saide writer who wittingly and of set purpose did impute the woordes to Hosius whiche he reported by waie of mislikinge of them and shewinge whose Heresie they conteined Now let the Defenders chose whether they will haue their Secretarie condemned of ignorance or of malice How so euer it be marke yet the thirde pointe whiche hereof we wil gather The Apologie was skant Printed and published but that grosse errour was out of hande espied and woorde thereof brought to the Authour I meane him that penned it But what did he Did he confesse that he was deceiued Did he crie Hosius mercie No no. That is not the woonte of Heretikes They wil go forewarde with the matter once begonne what so euer come of it VVhat did he then VVhen it shoulde be set foorthe in Englishe and woorde came to him thereof he made an excuse I warraunt you meete for an Heretike whose propertie it is Proficere in peius as S. Paule saithe to proceede to worse and worse to take his degree backewarde and of a great faulte to make a farre greatter For whereas before as Charitiemoueth me to thinke he had made an errour supposinge Hosius to haue saide that whiche he had not after warde by stubborne mainteininge of it he sheweth what spirite he is of And when he mighte reasonably haue excused his ignorance chose rather spitefully to discouer his malice As it shall manifestly appeare by the circumstance of the thinge He laieth to Hosius charge and in his persone to all our charges that we do not esteeme the Holy Scriptures He proueth it by certaine woordes alleaged out of a treatise made by Hosius De Expresso verbo Dei The woordes are here put in the Apologie as the reader maie see The true argumente of Hosius booke is no other then to shewe that all Heretikes haue alleaged the woordes of God as they be written But none of them all haue taken the righte vnderstandinge of Goddes woordes as they doo in deede signifie For that onely the Catholike Churche atteineth vnto because onely it hath the Holy Ghoste All Heretikes haue brought for their opinions the written VVoorde of God so longe vntill at the laste saithe Hosius there were founde who by the woordes of the Scriptures toke vpon them to take away al Auctoritie from Scriptures Natum est saithe he nouum quoddam Prophetarum genus
VVoorde of God Ye calle it Deade Inke a Liuelesse mater a doumbe Iudge that cannot speake a Blacke Gospel Inken Diuinitie a Nose of vvaxe and a thinge vtterly voide of Authoritie of it selfe Examine these places weigh these woordes They are no Lies They are no Sclaunders Iudge vprightly remoue affection ye shal finde that Hosius and Zuenkfeldius touchinge the Authoritie and Credite of Goddes VVoorde accorde in one For proufe whereof when obiection was made that Kinge Dauid beinge not a Bishop but onely a Temporal Prince had written Psalmes that is to saie the very kete of the Scriptures Hosius made answeare Quid ni scriberet Scribimus indocti doctique poëmata passim VVrote Dauid Psalmes And why shoulde he not write them Horace saith VVee write Ballades euery body learned and vnlearned tagge and ragge So vnreuerently like an Heathen he scorneth and scoffeth at the scriptures of God and likeneth the Heauenly Ditties of the Holy Ghoste to a Vile Heathenishe Wanton ballade This in Zuenkfeldius had benne great Blasphemie Yée allowe it in Hosius as a vertue S. Luke saithe Pharisaei Iurisperiti spreuerunt consilium Dei in semetipsis The Phariseis and Learned in the Lawe despised the Councel of God in them selues Irenaeus saithe Haeretici accusant Scripturas quasi nō rectè habeant necsint ex Authoritate c. Heretiques finde faulte with the Scriptures as if they were not wel written and as if they were not of sufficient Authoritie c. And thus they doo to the ende to cause the people to lothe doubte the Woorde of Life so to becomme captiue to their owne Traditions Therefore Cardinal Cusanus saithe thus Haec est omnium sanè intelligentium sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiae Fundamentum in Scripturarum Authoritate locant c. Dico nulla else Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt This is the Iudgemente of al them that meane wel whiche founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche But contrarie wise laie not the Fundation of the Churche in the Authoritie of the Scriptures Thus I saie There are no Cōmaundementes of Christe but onely sutche as by the Churche are allowed for Christes Commaundementes So saithe your highest Doctoure Albertus Pigghius A postoli quaedam conscripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent The Apostles wrote certaine thinges not that their Writinges shoulde be aboue our Faithe and Religion but rather that they shoulde be vnder Iohannes Maria Verractus saithe Determinatio Ecclesiae appellatur Euangelium The Determination of the Churche is called the Gospel Therefore Hosius by his Episcopal Authoritie pronounceth Sentence Definitiue in this wise Quod Ecclesia docet Expressum Dei Verbum est quod contra Sensum Consensum Ecclesiae docetur Expressum Diaboli Verbum est What so euer the Churche teacheth by the Churche he meaneth the Pope and his Cardinalles and the Churche of Rome c. that is the Expresse VVoorde of God what so euer is taught againste the Meaninge and Consente of the Churche that is the Expresse VVoorde of the Diuel This was sommetime an ordinarie practise of sundrie Olde Heretiques to scorne and to disdeigne the Scripures of God and to grounde them selues vpon other Conclusions and imaginations of theire owne So the Heretique Carpocrates saide He knewe more then either Christe him selfe or his Apostles Tertullian saithe Discipuli Montani dicunt Paracletum plura in Montano dixisse quà m Christum in Euangelio protulisse nec tantùm plura sed etiam meliora atque maiora The Disciples of Montanus the Heretique said that the Holy Ghoste vttered moe thinges in Montanus theire Maister then euer Christe vttered in the Gospel and not onely moethinges but also greatter and better thinges And againe they saide Paulus ex parte sciebat ex parte prophetabat Nondum enim venerat quod perfectum est Paule knewe in parte and prophesied in parte For the perfection that was afterwarde in Montanus was not yet comme Therefore it is not vniuersally true M. Hardinge that you saie Al Heretiques haue alleged the Scriptures For somme Heretiques in whoe 's steppes ye séeme to treade haue made lighte of and disdeigned the Scriptures as wel as you But as somme Heretiques haue alleged the Scriptures as you doo without sense euen so al Heretiques are euermore reproued by the Scriptures as you bée And that is the cause that you and your Felowes for the most parte so fearefully shunne the Scriptures For he that dooth euil fleeth the Light Therefore wereas ye cal vs foorthe and bidde vs humbly to crie you mercie firste bidde Hosius your Scholemaister to recante his Errours wil him to speake more reuerently of Goddes VVoorde for it is Holy Let him confesse repente his Blasphemie in comparing the Scriptures of God with Heathenishe Ballades Recante you the Errours that Pigghius Cusanus Eckius and others your Doctoures and Felowes haue set abroade And the Authoure of the Apologie shal doo what so euer shal behoue him Remember also howe vniuste and vntrue reportes you your selfe and your Felowes haue witingly and willingly published and blased in writinge not sparinge any man whom it pleased you to touche with sclaunder You your selfe in this selfe same Booke haue written thus The Learned Gospellers of the Sea Townes in Saxonie teache that there is no Helle at al. An other of your Companie there thus moste vniustly sclaundereth that godly Father Doctoure Peter Martyr Petrus Martyr negat Christum else nostrum Deprecatorem Peter Martyr denieth that Christe is our Intercessoure Likewise againe with one general sclaunder he misreporteth al the Professours of the Gospel what so euer Omnes Euangelici Pseudomartyres negant Christum venisse in Carne Al the Gospellers whom he thought it better to calle the False witnesses of the Gospel denie that Christe euer came in the Fleashe I wil presse you no further with Examples of your immoderate sclaunders As your vncourteous tongue hath no bridle so your waste woordes haue no ende Al these and other like reportes your conscience knoweth are moste vntrue Yet haue ye not doubted thus to hasarde your whole credite and vainely with the same to féede the world Suffer me therefore M. Hardinge to answeare you with your owne woordes For shame man repente and reuoke that for whiche your owne Conscience stinteth not to barke againste your selfe The Apologie Cap. 21. Diuision 1. And yet as though this were too litle they also burne the Holy Scriptures as in times paste wicked Kinge Aza or as Antiochus or Maximinus did and are woonte to name them Heretiques Bookes And out of doubt as it seemeth thei would doo as Herode in olde time did in Ievvrie that hee
Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y◠Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let
saie Christes Immortal and Impassible Body it selfe is Broken Sommetime ye saie Our eies be deceiued and nothinge is broken Againe yee saie the First péece signifieth the Chruche trauailing in the world The Seconde signifieth the Blessed Sainctes in Heauen the Thirde signifieth the Soules in Purgatorie But Pope Sergius the Father of these fantastes conueieth his Mysteries an other waie For the Firste portion saithe he signifieth Christes Body after his Resurrection The Seconde christes Body vvalkinge on Earthe The Thirde Christes Body in the Graue These M. Hardinge be your Holy Significations Special Mysteries With sutche folies and Mystical vanities ye mocke the world In Olde times the Breade was not broken to busie mennes heades with Significations but onely to be deliuered to the people as in my Former Replie I haue declared more at large S. Augustine saith Panis benedicitur Sanctificatur ad distribuendum Comminuitur The Bread is Blessed and Sanctified and broken into peeces to the ende it maie be deliuered The Apologie Cap. 4. Diuision 2. Pope Clement saithe It is not lawful for a Bishop to deale with Bothe Swerdes For if thou vvilt haue bothe saith he thou shalte deceiue bothe thee selfe and those that obeie the. Nowe a daies the Pope chalengeth to him selfe Bothe Swerdes and vseth bothe Wherefore it ought to seeme lesse marueile if that haue folowed whiche Clemente saithe that is that he hath deceiued bothe him selfe and those vvhiche haue geeuen eare vnto him M. Hardinge If these felowes had not sworne to belie al the worlde for maintenance of theire newe Gospel they woulde at this time at leaste haue made a true reporte of S. Clementes woordes S. Clement speaketh not of two swordes The palace truely alleaged hath thus Si mundialibus curis fueris occupatus teipsum decipies eos qui te audiunt If thou be occupied in worldely cares thou shalt bothe deceiue thy selfe and those that listen to thee The Authoure of this Apologie hauinge spite at the Church whiche is Christes folde and at the Pope the heade Shepherde enuieing at his auctoritie forgeth a lie vpon S. Clement making him to saie Si vtrunque habere vis if thou wilt haue bothe swordes thou shalt bothe deceiue thy selfe and those that obeie thee VVhereas Clemente speaketh no word of the two swordes but of worldly cares where with what Bishop so euer is entangled shal as he saithe deceiue both him selfe and others that harken to him For whiche cause these Defenders being coupled with yoke fellowes in pretensed wedlocke which state wrappeth a man in worldly cares because sutche a one careth for the thinges of the worlde howe to please his wife and is diuided as S. Paule saithe it must needes folowe that hauing taken the office of superintendentes and charge of Soules vpon them they haue deceiued them selues and dayly doo deceiue so many as heare them and folow their false Doctrine The B. of Sarisburie O what a pleasante grace M. Hardinge hath to talke of Lies A man woulde thinke it were somme good parte of his studie In this place twoo sundrie Authorities the one of Clemens the other of S. Bernarde I knowe not by what erroure were ioined in one and bothe alleged and set foorthe vnder the name onely of Clements I graunte There was herein an ouersight But Lie or Falshedde there was none The woordes of Clemens are as you reporte them The woordes of S. Bernarde written vnto Pope Eugenius are these Planum est Apostolis interdici Dominatum I ergo tu tibi vsurpate aude aut Dominans Apostolatum aut Apostolus Dominatum Planè ab alterurto prohiberis Si vtrunque similiter habere velis perdes vtrunque It is plaine that vnto the Apostles of Christe Lordeship or Temporal Princehoode is forebidden Goe thou thy waie therefore thus he saithe to the Pope and dare thou to vsurpe either the Apostleship beinge a Lorde or a Lordeship beinge an Apostle From one of them vndoubtedly thou arte forebidden If thou vvilt indifferently haue bothe thou vvilt lose bothe Of sutche S. Hierome writeth thus Militantes Christo obligant se negotijs Saecularibus eandem imaginem offerunt Deo Caesari Beinge the Souldiers of Christe they binde them selues to worldly affaires and offer vp one Image to God and Caesar In the Canons of the Apostles it is written thus Non oportet Episcopum aut Presbyterum se Publicis Administrationibus immittere sed vacare coÌ„modum se praebere vsibus Ecclesiasticis Nemo enim potest duobus Dominis seruire A Bishop or a Prieste maie not entangle him selfe with worldly Offices but be at reaste and shewe him selfe meete for the vse of the Churche For noman can serue twoo Maisters Yet the Pope this daie claimeth the righte of Bothe Svverdes not onely of the Spiritual but also of the Temporal And Pope Bonifacius 8. in the Greate Iubilee and in the open sighte of the worlde when he had one daie shewed him selfe in his Pontificalibus apparelled in Procession as a Bishop the nexte daie he put vpon him the Emperours Roabes of Maiestie had the Emperial Crovvne vpon his heade and the Swâ—rde naked and glitteringe borne before him As for Pope Clemens his Canon is easily shifted by a prety Prouiso For thus saithe your Glose touchinge the same Cessante causa cessat effectus Verbi causa Prohibetur ne Presbyteri gerant tutelas hac causa vt meliùs vacent Diuinis Officiis Haec causa finalis est Vnde cessante hac causa cessat effectus Vnde si non vacent Diuinis Officiis poterunt gerere tutelas The cause endinge the Effecte endeth too For example The Lawe commaundeth that a Prieste shal not be charged vvith the VVardeship of a Childe in his nonage The cause hereof is this that he maie the better applie his Diuine Seruice This is the Final Cause This cause remoued the Effecte geeueth place Therefore if the Prieste folowe not his Diuine Seruice then he maie haue yâ— Wardeship of a Childe Euen so if the Pope doo not the Office of a Bishop then maie he be a Temporal Prince But by these meanes it commeth to passe euen as clemens saithe He deceiueth bothe him selfe and also them that heare him Touchinge this vaine obiection of the charge and cares of Marriage it is fully answeared before in a place more conueniente The Apologie Cap. 4. Diuision 3. Pope Leo saith Upon one daie it is lawful to saie but one Masse in one Churche These menne saie daiely in one Churche commonly tenne Masses twentie thirtie yea often times moe So that the poore gafer on can scante tel whiche waie he were beste to turne him selfe Pope Gelasius saithe It is a wicked deede and subiecte to Sacrilege in any man to diuide the Communion and when he hath receiued one Kinde to absteine from the other These menne contrarie to Goddes VVoorde
but verily at the becke of the Prieste and commaundement of the Emperoure Thus. touchinge the Popes bothe swoordes you are fully answered by S. Bernarde The B. of Sarisburie The Pope hath power to claime Authoritie without shame Emongest others his vnaduised and vaine Woordes thus he saith Christus Beato Petro Vitae Aeternae Clauigero Terreni simul Coelestis Imperij iura commisit Christe hathe committed vnto Peter the keiebearer of Euerlastinge Life the right bothe of the VVorldly and also of the Heauenly Empiere That is to saie The Pope is Emperoure bothe of Heauen of Earthe And therefore Pope Bonifacius 8. as it is saide before in the sight of the worlde ware the Crovvne Emperial on his heade commaunded the naked svverde to be borne before him Proclamation to be made Ecce duo Gladij hic Beholde here are the twoo Swerdes I meane the same Pope Bonifacius of whom it is written He entred as a Foxe He reigned as a Woulfe he died as a Dogge Hereof it is written in concilio Vangionum Vtrunque Imperium Pontificatum sicuti Decij Falsorum Deorum Cultores factitare cōsueuerunt vsurpat The Pope wronge fully vsurpeth bothe togeather as wel the VVorldly Empiere as the Bishoprike as Decius and the woorshippers of False Goddes were woonte to doo Yet S. Bernarde saithe The Pope hath Bothe Svverdes But S. Bernardes Authoritie in this case is but simple He liued Eleuen hūdred yéeres after Christes Ascension in the time of Kinge Henry the Firste the Kinge of Englande in the middes of the Popes route and Tyrannie How be it touchinge his Iudgemente and Credite herein let vs rather heare one of your owne Doctours Herueus therfore saithe thus Bernardus ponit quòd Papa habet Gladium Materialem in nutu Sed istud cum hoc quòd non est magnae Authoritatis magis est cōtra eos quà m pro eis Bernarde saithe that the Pope hath the Material or Temporal Swerde at his commaundement But this saieinge of Bernardes bisides that it is of smal force maketh also more againste them then with them Againe he saithe Vnum istorum Gladiorum Petrus non teugit scilicet Saecularem qui suus non erat The one of these tvvo Svverdes Peter neuer touched I meane the VVorldly or Temporal Svverde For that Swerde was none of his Likewise ye maie finde it written in your owne Decrees vnder the name of S. Cyprian Christus actibus proprijs dignitatibus distinctis Officia Potestatis vtriusque discreuit Christe hath not committed Bothe these Svverdes to one mannes hand but by seueral Dueties and sundrie Dignities hath seuered the Offices of either Power Whereupon your owne Glose saithe thus Ergo est Argumentum quòd Papa non habet vtrunque Gladium This therefore is a proufe that the Pope hath not Bothe the svverdes The Apologie Cap. 6. Diuision 3. Whiche of the Anciente Fathers euer saide that you haue Authoritie and righte to calle Councelles M. Hardinge VVho hath authoritie to commaunde the partes of the body but the head And that the Pope is head where it is amply declared ye hearde euen nowe VVhere you aske whiche euer saide that the Pope hath authoritie to cal councelles if you knowe not so mutche We tel you that Socrates the writer of the Ecclesiastical historie saithe so not speaking in his owne person but reportinge an olde rule of the Churche in these woordes Sed neque Iulius interfuit maximae Romae praesul neque in locum suum aliquem destinauit cùm vtique regula ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis concilia celebrari But neither Iulius the bishop of greate Rome was present at the councel of Antiochia neither sent he any man in his place where as the ecclesiastical rule commaundeth that without the aduise and wil of the Pope of Rome no councels be kepte And as Socrates witnesseth of the calling of councels so doth Sozomenus witnesse of the thinges doone in them Cum sacerdotali lege constitutum sit pro irritis haberi debere quae praeter sententiam episcopi Romani geruntur VVhere as saithe he it hath benne ordeined by a lawe of Bishoppes that what thinges be doone in any councel besides thaduise and wil of the bishop of Rome they ought to be taken for none and voide If you wil see more for this authoritie of calling councels reade Rescriptum Iulij Papae contrà Orientales Epist Athanasij Aegyptiorum Pontificum ad Foelicem Papam This matter is also fully answeared The B. of Sarisburie Here hath M. Hardinge brought in a shewe of greate Authorities withoute sense For answeare whereof it maie please thee Gentle Reader to consider the fourth Article of my Former Replie Notwithstanding emongest al these wordes of Pope Iulius Socrates Cassiodorus and forged Athanasius there is not one woorde of power and Authoritie to calle Councelles Onely thus mutche they saie No Decree maie passe in Councel without the agreemente and consente of the Bishop of Rome for that he was one of the Foure Principal Patriarkes and oughte to haue his voice there as wel as others It is a Principle ruled in Lawe Quod omnes tangit ab omnibus debet approbari That toucheth al muste be allowed by al. But leste you shoulde thinke this was the Popes onely prerogatiue and belonged to none other bisides him the same Socrates writeth the very like wordes as wel of the Bishop of Constantinople as of the Pope Thus he saithe Et hoc fecerunt contemnentes Legem qua cauetur ne quis eligatur praeter sententiam Episcopi Constantinopolitani Thus did they not regardinge the Decree whereby order was taken that no Bishop should be chosen without the consente of the Bishop of Constantinople Yet maie not M. Hardinge conclude hereof that therefore the Bishop of Constantinople had Authoritie to calle Councelles Aeneas Syluius that afterwarde him selfe was Pope named Pius the Second writeth thus His Authoritatibus mirum in modum putant se armatos qui negant Concilia fieri posse sine consensu Papae Quorum sententia si vt ipsi volunt inuiolata persistat ruinam secum Ecclesiae trahit They that saie no Councel maie be keapte without the consente of the Pope thinke them selues marueilously fensed by these Authorities But if theire saieinge holde and take place as they woulde haue it it vvil dravve vvith it the decaie and ruine of the Churche The Foure first greate Councelles of Nice of Ephesus of Chalcedon of Constantinople and the reste as it shal afterwarde more largely appeare were alwaies called by the Emperours and not by the Pope As for the Pope he hadde not yet the whole worlde at his commaundemente nor any sutche Vniuersal Authoritie to calle Councelles but rather was commaunded him selfe as other Bishoppes were by the Emperours Authoritie to comme to Councelles Therefore where you
woulde conclude thus The Pope was Head of the Churche Ergo he had Authoritie to calle Councelles Wee maie rather and mutche better turne youre tale backewarde and saie thus The Pope hadde no Authoritie to calle Councelles Ergo he vvas not Headde of the Churche The Apologie Cap. 6. Diuision 4. Whiche of the Auncient Fathers or Doctours euer saide The vvhole vvorlde is but your Diocese M. Hardinge He that saide to Peter fede my Lambes and fede my Shepe whiche Lambes and shepe al Christen menne be through the worlde The B. of Sarisburie The Canonistes that is to saie the Popes Pages of Honoure haue not doubted to infeaffe their Maister with the possession of al the worlde One saithe thus Dominus Papa est Ordinarius omnium hominum Oure Lorde the Pope is the Ordinarie or Bishop of al menne An other saithe Papa totius mundi obtinet Principatum The Pope hath the Princehoode of al the worlde An other saithe Papa est Episcopus totius Orbis The Pope is the Bishop of the whole worlde An other saithe Papa etiam cessante negligentia Praelatorum potest conferre beneficia totius Oribis Quia ipse est Ordinarius totius mundi Though there be no defaulte or negligence in any Bishop yet maie the Pope bestowe the benefices of al the worlde For that he is the Bishop of al the worlde Therefore when the Chiefe Deacon inuesteth or enrobethe the Pope at his Consecration he saithe vnto him Ego inuestio te de Papatu vt praesis Vrbi Orbi I do inueste thee with the Popedome that thou maiste rule bothe the Cittie and the worlde Of this infinite Ambition and inordinate tyrannie manie good menne haue often complained Franciscus Zarabella beinge him selfe a Cardinal of Rome saithe thus Ex hoc infiniti sequuti sunt errores Quia Papa occupauit omnia iura inferiorum Ecclesiarum Et nisi Deus succurrat statui Ecclesiarum Vniuersa Ecclesia periclitatur Hereof haue ensued infinite errours for that the Pope hathe inuaded the right of al inferiour Churches And onlesse God healpe the state of the Churches the Vniuersal Churche is in ieoperdie The learned Lady Anna Daughter vnto the Emperoure Alexius and Irene in her Storie that she wrote in Greeke emonge many other thinges to like pourpose writeth thus Papa est Dominus totius Mundi quemadmodum Latini quidem putant praedicant Est enim etiam haec pars quaedam illorum insolentiae The Pope is the Lorde of al the worlde as the Latines thinke and speake of him For this is a peece of theire Ambition This hath benne the late wanton Claime of the Popes Canonistes Otherwise the Ancient Learned Fathers haue euermore bounded and limited the Pope within his owne particular Iurisdiction Ruffinus saithe the Fathers in the Councel of Nice appointed the Pope to ouersee the Churches of his ovvne Suburbes Vt Romanus Episcopus Suburbicarum Ecclesiarum sollicitudinem gerat Athanasius saith Roma est Metropolis Romanae ditionis Rome is the Mother Churche not of al the vniuersal worlde but of the Romaine particulare Iurisdiction The Bishoppes in the Councel of Rome write thus to the Bishoppes of Illyricum Par est omnes qui sunt in Orbe Romano Episcopos conuenire It is conuemente that al the Bishoppes that be within the Iurisdiction of Rome shoulde accorde togeather S Hierome speakinge of the vsage and order of the Churche of Rome saithe thus Quid mihi profeis Vnius Vrbis Consuetudinem What allegeste thou me the Custome of one Cittie So mutche he abbridgeth the Popes Iurisdiction that he extendeth it not vnto the Listes endes of al the worlde but restreineth it only to the limites of one Cittie Likewise againe speakinge of the Bishop of Rome he saithe thus Non solùm Vnius Vrbis sed etiam totius Orbis errant Episcopi Then not onely the Bishop of One Towne whiche was the Bishop of Rome but also the Bishoppes of al the worlde are deceiued Thus therefore writeth Gennadius togeather with the Councel of Constantinople vnto the Bishop of Rome Curet Sanctitas tua Vniuersas tuas Custodias tibique subiectos Episcopos Let youre Holinesse see vnto not al the whole worlde but al your owne charge and sutche Bishoppes as he subiecte vnto you By these fewe we see the Bishop of Romes power was not Vniuersal or infinite ouer al the Churches and Kingedomes of the worlde but certaine and limited within his owne particulare Iurisdiction As for the reasons yee vse for proufe hereof I marueile ye would euer trouble the worlde with so Childishe folies Christe saide vnto Peter Feede my sheepe Ergo saie you the vvhole vvorlde is the Popes Diocese A good Sheepe woulde haue made a better Arguments The Apologie Cap. 6. Diuision 5. Whiche of the holy Ancient Fathers euer saide that al Bishoppes haue receiued of youre fulnesse M. Hardinge Besides others so hath S. Bernarde saide in his booke de consideratione ad Eugenium VVhere he saithe that he is called in plenitudinem potestatis into the fulnes of power The B. of Sarisburie There is no folie so vaine but by some shift maie be mainteined In your Glose M. Hardinge it is written thus Omnes subiecti sunt motioni Papae sunt in illo quasi Membra de Membro Al men are subiecte vnto the Popes wil and are in him as mēbers of a member An other saithe Ecclesia non habet Potestatem aliquam Iurisdictionis nisi à Petro The Churche hath no Power of Iurisdiction but onely from Peter And againe A Petro post Christum Spiritualis Gratia Potestas deriuatur Nexte after Christe Spiritual Grace and Power is deriued from Peter And therefore an other of your Doctours saithe Omnes Episcopi descendunt à Papa quasi Mēbra à Capite de eius Plenitudine omnes accipiunt Al Bishoppes are deriued from the Pope as Members from the Head and al they receiue of his fulnesse that is to saie Power of his Power and Grace of his Grace Al these vanities M. Hardinge thinketh maie be wel borne out by two bare woordes of S. Bernarde But S. Augustine many hundred yeeres before Bernarde was borne wrote thus Nos quidem accipere possumus hoc donum pro modulo nostro Fundere autem illud super alios non possumus Sed vt hoc fiat Deum super eos à quo hoc efficitur inuocamus In deede we maie receiue the gifte of God accordinge to our portion but to poure the same vpon others we are not able Notwithstanding in theire behalfe wee cal vpon God that is the worker hereof that he wil doo it The Apologie Cap. 6. Diuision 6. Whiche of al the Ancient Doctours euer saide that al Power is geuen to you as wel in Heauen as in Earthe M. Hardinge Al they whiche speake of the ministerial Power whereby vnder Christe the militant Churche by him is gouerned But
if you meane absolutely as youre woordes seeme to sounde so no discrete Catholike man euer saide or thought The B. of Sarisburie Here by a prety distinction of Povver Absolute and Povver not Absolute Christe and his Vicare are set togeather to parte tenures Howe be it what manner of Povver it is that the Pope claimeth his owne Proctours and Counsellers can tel vs beste Cardinal Hostiensis saithe Excepto peccato Papa potest quicquid Deus ipse potest Sinne onely excepted the Pope hath Power to doo what so euer God him selfe can doo Stephanus the Bishop of Patraca in youre late Councel at Laterane in Rome saithe thus In Papa est omnis Potestas supra omnes Potestates tam Coeli quà m Terrae Al Power is in the Pope aboue al the Powers as wel of Heauen as of Earthe And to make the mater plaine youre owne Bernarde him selfe saithe Tibi data est omnis Potestas in qua qui totum dicit nihil excludit Al manner of Power is geeuen to thee He that saithe Al excepteth nothing And Abbate Panormitane saithe Plenitudo Potestatis superat omnem Legem positiuam Et sufficit quòd in Papa sit pro Ratione Voluntas The fulnesse of Power passeth al Positiue Lawe and it is sufficieÌ„t in the Pope that Wil stande instede of Reason This is that Power that M. Hardinge here hathe so closely conueied in vnder the Cloude of his Distinction But Baldus that by experience sawe the practise hereof saithe thus Haec Plenitudo Potestatis est Plenitudo Tempestatis This Fulnesse of Power is a Fulnesse of Tempeste An other of youre Doctoures saithe Bernardus nullam Potestatem ponit in Papa quam non ponit in Praelatis inferioribus licet in Papa ponat Summam Bernarde alloweth no Povver vnto the Pope but he alloweth the same to other inferioure Bishoppes Notwithstandinge he alloweth the greatest Povver vnto the Pope S. Bernarde him selfe saithe to like pourpose Sic factuando probatis vos habere plenitudinem Potestatis Sed Iustitiae fortè non ita Thus dooinge and dealinge yee shewe youre selfe to haue the Fulnesse of Power but perhaps not likewise the Fulnesse of Iustice The Apologie Cap. 6. Diuision 7. Whiche of the Ancient Fathers euer saide that neither Kinge nor Prince nor the whole Cleregie nor al the people togeather are hable to be Iudges ouer you M. Hardinge VVhat Shepe shal be iudges ouer their shepherde For as the Fathers of the moste ancient Councel of Sinuessa saide in the cause of Marcellinus the Pope Nemo vnquam iudicauit Pontificem No man euer iudged the Pope nor any Prelate his highe Prieste Quoniam prima sedes non iudicabitur à quoquam * because the first See shal not be iudged of any body The B. of Sarisburie In these twoo pointes standeth the Popes Garde of truste and the keepe and Castel of al his Power Firste the Churche of Rome what so euer waie she take can neuer erre Nexte the Pope what so euer he doo maie neuer be called to any reckening One of your Doctours saithe thus Omne factum Sanctissimi Patris interpretari debemus in bonum Et fiquidem fuerit furtum vel aliud ex se malum interpretari debemus quòd Diuino instinctu fiat Wee muste expounde euery acte of the Holy Father for the beste And if it be thefte or any other thinge that of it selfe is euil as Aduoutrie or Fornication we muste thinke it is donne by the secrete inspiration of God An other saithe Si Papa innumerabiles populos cateruatim secum ducat mancipio Gehennae cum ipso plagis mulus in aeternum vapulaturos huius culpas arguere praesumat mortalium nullus If the Pope drawe infinite Companies of people by heapes togeather with him self into Hel to be pounished with him with many stripes for euer yet let no Mortal man presume to reproue his faultes An other saith Papa solutus est omni Lege Humana The Pope is exempted from al Lawe of Man An other saithe Sacrilegij instar esset disputare de facto Papae Facta Papae excusantur vt homicidia Samsonis vt furta Haebraeorum vt adulterium Iacob It is a sinne as greate as Sacrilege or Churche robbinge to reason of any of the Popes dooinges For his Actes are excused as Samsons Murders as the Ievves Robberies and as the Aduouteries of Iacob An other saithe Nec Totus Clerus nec totus Mundus potest Papam iudicare aut deponere Neither al the Cleregie nor al the whole Worlde maie either Iudge or Depose the Pope And againe Papa in nullo casu quamdiu est Papa propter quodcunque crimen potest deponi nec à Concilio nec à rota Ecclesia nec à toto Mundo The Pope while he is Pope cannot in any case for any offense by him committed be deposed neither by the General Councel nor by al the Churche nor by the whole worlde And al this they are wel hable to proue by good substantial Authoritie of the Scriptures For thus they reason The Scholare is not aboue his Maister The Seruant is not aboue his Lorde And againe The Axe boasteth not it selfe against the CarpeÌ„ter that hevveth vvith it Ergo no man maie accuse the Pope Therefore an other of youre Doctours saithe Iudicare de factis Papae hoc aliqui dicunt esse Tangere Montem ponere os in CoeluÌ„ To Iudge of the Popes deedes this somme menne saie is to touche the Holy Mounte wherein God gaue the Lawe shewed him selfe to Moses and to set the face against the Heauens And the Pope him selfe saithe It is the Sinne againste the Holy Ghost whiche shal neuer be forgeuen neither in this worlde nor in the worlde to comme Thus maie the Pope depose Kinges and Princes and trouble the whole state of the worlde and doo what he liste without Controlmente Yet maie no man dare saie vnto him Sir vvhy doo ye so Therefore the Accusers of Pope Symmachus saide in the presence of King Theodoricus Papa iactat se vnà cum docendi Potestate accepisse licentiam peccandi The Pope maketh his boaste that togeather with the Power of teachinge he hathe receiued free libertie to doo il Pope Marcellinus whose name ye haue alleged out of the Councel of Sinuessa for defence hereof was an Apostata had foresaken Christe and being Pope in Rome had made Sacrifice vnto Diuels Al this notwithstandinge ye saie no mortal man might accuse him Thus hath the Pope a Special Prerogatiue and Premunire to forsake Christe and to committe open Idolatrie and to geeue Honour and Sacrifice vnto Diuels without Controlmente Yet S. Paule accused S. Peter euen vnto his face in the presence of many And S. Cyprian saithe Petrus se non Vindicauit seu aliquid insolenter assumpsit vt diceret se Primatum tenere obtemperari sibi Ã
vs as Life vvith Beggars And yet to my remembrance neither youâ— Priuate Masse nor your Halfe Communion was euer touched in this whole Apologie more then once before this place the Liftinge vp or Shevvinge of the Sacramente not once at al. ye shoulde haue weighed your aduantages better M. Hardinge before ye thus bestowed your lothesome quarrels But thought you in déede M. Hardinge I wil not saie as you saie that with so Lovvsy and Beggerly but that with so poore and simple stuffe ye shoulde be hable to mocke the worde Many fonde tales bothe you and your felowes haue sent vs ouer but a fonder tale then this tale is of your Pardonnes and Purgatories ye haue sente vs none I muste saie to you as S. Augustine sommetime saide to Iulianus the Pelagian Heretique Necessitate compellitur Talibus pannis indui dui tam magna etiam Vestra superbia Your Pride be it neuer so greate euen for very poore neede and beggerie is faine to couer it selfe with sutche soary clowtes I beseche you consider howe aduisedly and reuerently ye vse Goddes Holy VVoorde Thus you saie Nathan saide vnto Dauid Our Lorde hath put awaie thy sinne thou shalt not die Christe saithe The Sinne againste the Holy Ghoste shal not be foregeuen neither in this Worlde nor in the Worlde to comme Or as S. Marke saithe Non habeâ— remissionem in Aeternum Sed reus erit Aeterni delicti He hath not remission for Euer but shal be guilty of Euerlastinge Sinne. S. Paule saithe Beare ye one an others burthen Christe saithe to Peter To thee wil I geeue the Keies of the Kingedome of Heauen c. S. Paule said of him the had liued in shameful inceste with his Fathers wife Let sutche a one be geuen ouer to Satan These be your Scriptures hereof ye ful discretely and learnedly Conclude thus Ergo The Pope hath a vvarrante sufficiente to graunte his Pardonnes and that as vvel to the deade as to the quicke O M. Hardinge God is not to be mocked feare his iudgementes Abuse not his Name or Woord in vaine Ful wel you know that neither Dauid nor Nathan nor Christ nor Paule were PardoÌ„moungers What should I further saie to him that with so greate a countenance and so mutche a doo can saie nothinge Let S. Augustine briefely answeare al these vanities Thus he saithe Hoc quid est aliud nisi diligeÌ„ter pro humana suspicione contendere Scripturas Sanctas negligenter attendere What thing els is this but stoutely to striue for mannes fansie and negligently to consider Goddes Holy VVoorde The Prophete Dauid vpon whom ye woulde séeme to grounde these folies answeareth you thus Narrauerunt mihi iniqui fabulationes Sed non vt lex tua Domine The wicked haue tolde mee many foolishe tales But O Lorde nothinge as thy Lawe S. Augustine if he were nowe aliue he woulde saie of you as he saide of other your Predecessours O Vanitas vendens Vanitatem Vanitatem audituris Vanis Credituris O Vanitie sellinge Vanitie to them that wil heare Vanitie and Vaine are they that wil beleue it Leo saithe In hanc insipientiam cadunt qui cùm ad cognoscendam Veritatem aliquo impediuntur obscuro non ad Propheticas voces non ad Apostolicas Literas nec ad Euangelicas Authoritates sed ad semetipsos recurrunt Into this folie they fal that when they be hindered by some darkenesse from the knowledge of the Truthe goe not to the Voices of the Prophetes nor to the Writinges of the Apostles nor to the Authorities of the Gospelles but onely haue recourse vnto them selues Now somewhat to saie particularely of the mater touching your pardonnes your owne Doctoure Syluester Prieriâs Maister of the Popes Palaice writeth thus Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authorirate Ecclesiae Romanae Romanorumque pontificum quae maior est Pardonnes are not knowen vnto vs by the Authoritie of the Scriptures but by the Authoritie of the Churche of â—ome and of the Popes whiche is greater then the Authoritie of the Scriptures Therefore M. Hardinge by this Doctours iudgemente it was greate folie to allege so many Scriptures for proufe of your Pardonnes For here yée are taught in good sadnesse that your Pardonnes can neuer be proued by any Scriptures It had benne mutche better for you to haue alleged onely the Popes Authoritie For that as your Syluester teacheth you far passeth al the Authoritie of the Scriptures Roffensis saithe Ego respondeo non satis certo constare à quo primùm Indulgentiae tradi coeperint Apud Priscos vel nulla vel certè quà m rarissima fiebat mentio de Purgatorio Quà m diu autem nulla esset cura de Purgatorio nemo quaesiuit Indulgentias Nam ex illo pendet omnis Indulgentiarum aestimatio Si tollas PurgatoriuÌ„ quorsum Indulgentijs opus erit Coeperunt Indulgentiae postquà m ad Purgatorij Cruciatus aliquandiu trepidatum est Thus I answeare It cannot wel appeare from whom Pardonnes first beganne Emonge the Olde Doctours and Fathers of the Churche there was either no talke at al or very litle talke of Purgatorie But as longe as Purgatorie was not cared for there was no man that sought for Pardonnes For the whole price of Pardonnes hangeth of Purgatorie Take awaie Purgatorie and what shal we neede of Pardonnes Pardonnes beganne when folke were alitle fraide with the paines of Purgatorie Iohannes Maior saithe De Indulgentijs pauca dici possunt per certitudinem quia Scriptura de illis expressè non loquitur Nam quod ditur Petro Tibi dabo Claues c. certum est quò'd oporâ—er intelligere illam Authoritatem cum sale Fatuae ergo superstitiosae sunt quaedam Indulgentiae viginti millium annorum of Pardonnes little maie be saide of certainetie for the Scripture expressely saith nothinge of them Touchinge that Christe saith vnto Peter Vnto thee wil I geeue the Keies c. we muste vnderstande this Authoritie with a corne of Salte otherwise it maie be vnsauery Therefore certaine of the Popes Pardonnes that promise tvventie thousande yeeres are foolishe and superstitious Your Schole Doctoures them selues were woonte sommetime to saie Inuentio indulgentiarum est pia fraus dolus non malus quò populus officioso errore trahatur ad pietatem The Diuisinge of Pardonnes is a Godly guile and a hurtelesse deceite to the intente that by a deuoute kinde of Eâ—oure the people maie be drawen to Godlinesse Alphonsus de Castro saithe Nulla res est quam minùs apertè Sacrae Literae prodiderint de qua minus vetusti Scriptores dixerint Non est mentio vlla de Indulgentijs There is nothing that the Scriptures haue lesse opened or whereof the Olde Learned Fathers haue lesse written then Pardonnes Of Pardonnes in the Scriptures and Doctoures there is no mention Of the shamelesse Marchandise and
that he heareth loseth the thinge that he heareth Therefore the Pope him selfe in his Pontifical géeueth this special Charge vnto the Reader Stude Lectiones Sacras distinctè apertè proferre ad Intelligentiam aedificationem Fidelium Endeuoure thee selfe to pronounce the Holy Lessons or Chapters distinctely and plainely not to a Spiritual doumbenesse but to the vnderstandinge and profite of the Faitheful Touching the Praiers that the simple people maketh in a tongue vnknowen Christe saithe This people honoureth me with theire lippes But theire hartes are far from mee The Apologie Cap. 9. Diuision 2. In these thinges haue they set al theire Religion teachinge the people that by the same God maie be duely pacified Spirites be driuen awaie and mens consciences wel quieted M. Hardinge VVhat shal I saie to al this but that ye lie I would saie as the manner is Sauing your worshippes but that your often and vnshamefaste lieing hath quite taken awaie from you al opinion of honestie Al Christes Religion whiche we professe consisteth not in these thinges neither by these be mennes consciences quieted By certaine of these euil and impure sprites be driued awaie in deede VVhich here by sundry Aunciente recordes and Testimonies I woulde declare to be moste true were it not wel yenough knowen by daily experience But as for you whereas neither Breade nor VVater nor Crosse driueth you awaie it semeth ye are worse to be coniured then the deuil himselfe Many of your secte Catholike Princes haue founde so stubborne as they could yet neuer ridde theire Countries of them but by coniuration of fire The B. of Sarisburie Yée saie yée ye neuer sought to quiet mennes Cōsciences by Oile Water Palmes c. And therefore ye stande vp a tipps toe and in your familiare manner crie oute yee lie For shorte trial hereof one example maie suffice in stéede of many Augustine Steuchus one of your special and woorthy Doctoures saithe thus Aquas Sale Orationibus Sanctificamus vt ad earum Aspersum nostra deleātur delicta We halowe VVater with Salte and Praiers that by the Sprinkelinge thereof our sinnes maie be foregeeuen Reade your owne Pontifical and ye shal finde in the halowinge of your VVater your Asshes your Palmes your Candels c. this clause euermore in the ende Vt sint nobis ad Salutem Animae Corporis That they maie be to vs to the Saluation of Body and soule Whereas in the ende ye vaunte your selfe of your Crueltie and so pleasantly make Sporte with the Bloude of your Brethern take it not for il if I answeare you with the Woordes of Salomon Viscera impiorum crudelia The bowelles of the wicked be alwaies cruel Therein M. Hardinge standeth your greateste puissance If ye were no better armed with Fire and Svverde then ye be with Scriptures and Doctoures no wise man woulde greately feare your force As for vs wée maie answeare you now as S. Cyprian sommetime answeared the Heathens Nobis ignominia non est pati à Fratribus quod passus est Christus neque vobis gloria est facere quod fecit Iudas It is no shame for vs to suffer of our Brethren the same violence that Christe suffered neither is it any praise for you to doo the same thinge that Iudas did Tertullian saith vnto your Fathers Crudelitas vestra gloria nostra est Semen est Sanguis Christianorum Your crueltie is our Glorie The Bloude of Christians is the seede of the Gospel I praie God al that innocente Bloude that hath benne sheadde in this cause be not required at your handes in the daie of Wrathe and at the declaration of the iuste iudgemente of God The Apologie Cap. 10. Diuision 1. For these lo be the oriente colours and Pretious sauours of Christian Religion these thinges dooth God looke vpon and accepteth thē thankefully these must cōme in place to be honoured must put quite awaie the Institutions of Christe of his Apostles And like as in times paste when wicked Kinge Ieroboam had taken from the people the right seruing of God had brought thē to woorship the Golden Calues leste perchaunce thei might afterward change theire minde and slippe awaie geatinge them againe to Ierusalem to the Temple of God there hee exhorted them with a longe tale to be stedfast saieinge thus vnto them O Israel these Calues be thy Goddes In this sorte commaunded your God you shoulde woorship him For it shoulde be wearisome and troublous for you to take vpon you a iourney so farre of yeerely to goe vp to Ierusalem there to serue and honoure your God Euen after the very same sorte when these menne had once made the Lawe of God of none effecte through theire owne Traditions fearinge that the people shoulde afterwarde open theire eies fal an other waie and shoulde sommewhence els seeke a surer meane of theire Saluation Iesu howe often haue they cried out This is the same woorshippinge that pleaseth God and whiche hee straitely requireth of vs and wherewith he wil be turned from his wrathe that by these thinges is conserued the Vnitie of the Churche that by these al sinnes be cleansed and consciences quieted and that who so departeth from these hath leafte vnto him selfe no hope of Euerlastinge Saluation For it were wearisome and troublous saie they for the people to resorte to Christe to the Apostles and to the Anciente Fathers and to obserue continually what theire wil and commaundement should be This ye maie see is to withdrawe the people of God from the Weake Elementes of the worlde from the leauen of the Scribes and Phariseis and from the Traditions of menne It were reason no doubte that Christes Commaundementes and the Apostles were remoued that these theire diuises might comme in place O iuste cause I promise you why that Anciente and so longe allowed Doctrine shoulde be nowe abolished and a newe Forme of Religion be brought into the Churche of God M. Hardinge It shoulde haue becomme Scoggin Patche Iolle Harry Pattenson or VVil Sommer to haue tolde this tale mutche better then your Superintendentships And if ye woulde nedes haue plaied the parte your selues it had ben more conuenient to haue donne it on the stage vnder a vices cote then in a booke set abrode to the worlde in defence of al your newe Englishe Churche Ye shal neuer make any reasonoble man beleue your scoffinge tale VVe esteme litle your railinge comparison with your spiteful woordes and so mutche deuilishe villany The Apologie Cap. 10. Diuision 2. And yet whatsoeuer it be these menne crie stil that nothing ought to be changed that mens mindes are wel satisfied here withal that the Churche of Rome the Churche whiche cannot erre hath decreed these thinges For Syluester Prieriàs saith that the Romishe Churche is the Squier and Rule of Truthe that the Holy Scripture hath receiued from thence Authoritie and Credite The Doctrine saith he
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem
iudicio euidentis aduersus Claram consonantemque Orthodoxorum Patrum SeÌ„tentiam aduersus communem Ecclesiae Definitionem aliquid credere cuiquam licere Pighius saithe that noman maie lawfully beleeue any thinge by the Authoritie of any Scripture be the same in our iudgement neuer so plaine and euidente againste the cleare and agreeable iudgemente of the Catholique Fathers and againste the Common determination of the Churche By whiche he meaneth onely the Churche of Rome Therefore M. Hardinge it maie please you nowe a litle to spare your voice and to staie your Proclamation But for as mutche as yée séeme so litle to estéeme these twoo Doctoures Prieriâs and Pigghius beinge otherwise not longe sithence the chiefe Leaders and Captaines of al your bandes ye maie therefore ioine others to them to better theire credite and to encrease the Companie And for as mutche as wée speake of the Churche of Rome let vs heare the iudgement of a Cardinal of the Churche of Rome notwithstandinge otherwise alleged before Cardinal Cusanus therefore hereof saithe thus Haec est omnium sanè intelligentium Sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiaeâ— Fundamentum in Scripturarum Authoritate locant Nulla sunt Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt Sequuntur igitur Scripturae EcclesiaÌ„ non è conuerso This is the iudgemente of al them that thinke rightly that founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche and not contrariewise laie the Fundation of the Churche in the Authoritie of the Scriptures There be no Commaundementes of Christe but sutch onely as so be taken and holden by the Churche Therefore the Scriptures folovve the Churche but contrarievvile the Churche folovveth not the Scriptures Likewise saithe Iohannes Maria Verractus Humiliter confitemur Ecclesiae Authoritatem esse Supra Euangelium We doo humbly confesse that the Authoritie of the Churche is aboue the Authoritie of the Gospel Likewise Albertus Pigghius saithe Apostoli quaedam Scripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent Scripturae sunt Muti Iudices Scripturae sunt veluti Cereus Naâ—us The Apostles haue written certaine thinges not that theire saide Writinges shoulde rule our Faithe or Religion but rather that they should be vnder and be ruled by our Faith The Scriptures are doumbe Iudges The Scriptures are like a Nose of vvaxe By theise and other like vnreuerente and godlesse speaches they séeke to leade the poore simple deceiued people from the Holy Scriptures and Voice of God to the Authoritie of theire Churche by whiche Churche they vnderstande onely the Pope and his Cardinalles But yée saie These be the Priestes of the House of Leui The Pope is the Iudge for the time in the place that our Lorde hath Chosen Somme others of you sale Papa est tota Ecclesia Virtualiter The Pope is by Power and vertue the whole Churche What so euer these shal happen to saie wée maie not swarue from theire Iudgemente neither to yâ— Right hand nor to the Lefte hand Whereupon the Hebrevve Glose noteth thus Si dixerint tibi quòd Dextra sit Sinistra aut quòd Sinistra sit Dextra talis Sententia tenenda est Although they tel thee yâ— thy Right hande is thy Lefte hande or that thy Lefte hande is thy Right hande yet sutche a Sentence muste be holden as good S. Augustine ye saie holdeth harde of your side He saithe Non crederem Euangelio nisi me Ecclesiae Catholicae Authoritas commoueret I woulde not beleue the Gospel excepte the Authoritie of the Catholique Churche moued me These fewe poore woordes haue benne tossed of your parte and wroonge and pressed to the vttermoste to yeelde out that was neuer in them For hereby yée would faine proue that the Authoritie of the Churche whereby yee euermore vnderstande your Churche of Rome and none other is aboue the Authoritie of Goddes VVoorde that is to saie that the Creature is aboue the Creatoure that made Heauen and Earthe But what if S. Augustine as he saithe I beleue the Gospel bicause of the Churche haue likewise saide I beleue the Churche bicause of the Gospel Then I trowe yee muste turne your tale and saie The Gospel is aboue the Churche His woordes be plaine Ex ore Veritatis Ecclesiam agnosco participem Veritatis By the Mouthe of God that is the Truthe I knowe the Churche that is partetaker of the Truthe Againe he saithe Nolo Humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demonstrari Ecclesiam quaerere debemus in Verbis Christi qui est Veritas optim è nouit Corpus suum Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat In Scripturis Sanctis Ecclesia manifestè cognoscitur Ecclesiam sicut ipsum Caput in Scripturis Sanctis Canonicis debemus agnoscere I woulde the Churche shoulde be shewed not by the Decrees of Menne but by the Heauenly Oracles or VVordes of God VVee muste seeke the Churche in the VVoordes of Christe whiche is the Truthe and beste knoweth his owne Body The Holy Scripture sheweth vs the Churche without doubtinge In the Holy Scripture the Churche is plainely knowen VVee muste knowe the Churche by the Holy Canonical Scriptures as we know Christe that is the Heade Likewise saithe Chrysostome Nullo modo cognoscitur quae sit Vera Ecclesia nisi tantummodò per Scripturas It is not any waies knowen whiche is the True Churche of Christe but Onely by the Scriptures And thus for as mutche as wée knowe bothe Christe by the Churche and the Churche by Christe the one geeuinge euidence to the other by this reckeninge M. Hardinge and by your shiftinge of turnes wee muste sometimes place Christe aboue the Churche and sommetimes the Churche aboue Christe Now be it S. Augustines minde was not to commence an Action bitwene Christe and his Churche in comparison of theire Dignities or for trial and keepinge of their boundes or to teache vs that the Truthe of God taketh Authoritie of the Churche but onely to shewe vs that the Churche is a witnesse to Goddes Truthe And certainely it hath greate weight of persuasion to moue the Conscience of any man to sée so many Kingedomes Countries to ioine togeather in yâ— profession and obedience of one Truthe And I doubte not but euen this daie many thousandes are the sooner leadde to humble them selues vnto the Gospel of Christe for that they see the whole worlde that is to saie the whole Churche of God is contented so willingly so humbly to embrace the same Dauid to testifie the Truthe and certainetie of the Gospel saithe thus The sounde of the Apostles wente oute into al the Barthe and the VVoordes of them into the endes of al the VVorlde This is
keepe the Churche for euer as her owne neast And will you knowe who telleth vs this Euen God him selfe saieinge in his Prophete Esaye to Christe of his Churche I will make this couenaunt with them saithe our Lorde My spirite whiche is in thee and my woordes whiche I haue put in thy mouthe shall not departe from thy mouthe and from the mouthe of thy seede and from the mouthe of thy seedes seede saithe our Lorde from this time foorthe for euermore Againste this truthe what so euer ye bringe in reproufe of Popes liues whom not withstandinge moste impudently ye belie what vndiscrete saieinges or flateries so euer ye burthen the Canonistes with all tourneth to nothinge The Truthe remaineth vnshaken your spirite of lieinge scoffinge and malice thereby is discyfred The B. of Sarisburie Here yée saie Sir Defender is pretily séene in Humanitie For that yée saie séemeth to be his chiefe profession Verily M. Hardinge Wee are wel pleased to take sutche and so mutche learninge as you maie spare vs. Wee contende onely for Truthe and not for Learninge What so euer our Learninge be if it maie please God to vse it to his Glorie it shal be sufficiente be it neuer so litle How be it had you not had somme good likinge in your owne Learninge yée woulde not vpon so simple occasions haue vpbraided others Touchinge that sundrie of your Doctours haue saide the Pope cannot commit Simonie firste it shal be necessarie in that behalfe to consider the state and practise of the Churche of Rome S. Bernarde writinge vnto Pope Eugenius saith Limina Apostolorum Ambitio iam plùm terit quà m Deuotio Vocibus Ambitionis vestrum toto die resultat Palatium Ambitio in Ecclesia per te regnare molitur The Apostles Entries or Gates in Rome are nowe more worne with Ambition then with Deuotion Al the daie longe your Palaice ringeth with the sounde of Ambition By thy meanes Ambition seeketh to reigne in the Churche of God Againe he saith Sacri gradus dati sunt in occasionem turpis Lucri quaestū aestimant Pietatem The Holy Degrees or Ecclesiastical roumes are geeuen ouer to occasion of filthy gaine and the same gaine they coumpte Holinesse Ludouicus Viues saith Romae cùm omnia propè vendantur emantur nihil tamen agas sine Lege ac Formula atque euam Sanctissimi iuris At Rome not withstandinge al thinges be boughte and solde yet maie yee doo nothinge there without Fourme and Order and that of most Holy Religion Your owne Glose saithe Roma est Caput Auaritiae Ideò omnia ibi venduntur Rome is the Heade of Couetousnesse Therefore al thinges there are boughte and solde Where as also Iohannes Andreae your greate Canoniste noteth this Verse alludinge to the name of Rome Roma manus rodit quos rodere non valet odit Durandus saithe Simonie so reigneth in the Churche of Rome as though in deede it vvere no Sinne. To be shorte these twoo Veries were commonly spreadde of Pope Alexander Vendit Alexander Claues Altaria Christum Vendere iure potest Emerat ipse priús Pope Alexander maketh sale of his Keies of his Aultares and of Christe him selfe VVel maie he lesse these thinges for he him selfe paied wel for them Notwithstanding ye doubte not but al this by a prety soary Distinction maie soone be excused For thus yée saie Verum est in ijs quae sunt Simoniaca de lure Posiiuo solùm Sed non in ijs quae sunt Simoniaca de lure Diuino Whereby ye saie the Authoure meaneth that the Pope is not vnder the Rules of Simonie concerninge sutche Lawes paines as he him selfe or his Predecessoures haue made and prouided in that behalfe And therefore as your modeste manner is yee saie wee haue falsely alleged and shamefully belied Summa Angelica But why doo you not better open the seueral partes of your Distinction Why doo ye not better tea◠he vs to vnderstande what is Simonie by Lavve Positiue and what is Simonie by the Lavve of God And why doo yée not declare eche parte by plaine Examples Seeinge you thus to steale awaie in the darke wée haue somme cause to doubte your dealinge How be it to make the matter plaine your owne Glose saith thus Simoniaca desui Natura sunt quae Nouo aut Vereri Testamento prohibita sunt vt Emere vel Vendere Sacramenta Simoniaca de Iure Positiuo sunt quae solùm sunt Spiritualia ex Constitutione Ecclesiae vt sunt Tituli Beneficiorum Ecclesiasticorum c. These thinges are Simoniacal of their ovvne Nature that are forebidden in the Olde and Newe Testamente as to buie or selle Sacramentes These thinges are Simoniacal by Lavve Positiue whiche are Spiritual onely by the ordinance of the Churche Sutche are the Titles of al Ecclesiastical Benefices and Dignities Ac be Bishoprikes Deanries Abbies Archedeaconries c. Thus M. Hardinge if your Pope selle Sacramentes whiche wil yéelde him but litle monie He maie be charged with Simonie But if he selle Bishoprikes Deanries Abbies Archedeaconries Prebendes Personages neuer so many yet by the shifte of your prety Distinction noman maie charge him For al these thinges are Spiritual onely by the Popes ovvne Positiue Lavve that is to saie by the Ordinance of the Churche And thinke you not so good a Distinction was wel woorthe the findinge oute One of your owne Companie speakinge hereof saithe thus O Petre quantam animarum multitudinem cateruatim transmisit transmittit ad Infernum haec Superstitialis Damnanda Distinctio Multis est occasio viam aperit and ruinam Damnationis aeternae O Peter Peter howe many Soules hath this Superstitious and Damnable Distinction sente by heapes and yet doothe dayly sende into Hel It is an occasion vnto many and openeth the waie vnto the fal of Euerlastinge Damnation To make the mater plaine Baldus saithe Simonia non cadit in Papam recipientem Though the Pope take monie yet no Simonie can touche him In like sorte saithe his felowe Bartolus Papa non dicitur facere Simoniam conferendo Beneficia Dignitates accepta Pecunia The Pope is not saide to commit Simonie although he take Monie for the Benefices and Dignities of the Churche Theodoricus saithe Papa non potest committere Simoniam Sic tenent Iuristae Quia Simonia excusatur per Authoritatem eius The Pope cannot commit Simonie So holde the Canonistes For Simonie by his Authoritie is excused Felinus saithe Ista Glosa videtur dicere quód Papa non committit Simoniam in recipiendo pecuniam pro collatione Beneficiorum ex quo non ligatur proprijs Constitutionibus Tamen Moderni tenent indistinctè quòd Papa non inuoluatur Crimine Simoniae Et ita ego teneo Et sic est seruanda communis opinio Ergo Papa potest dictam prohibitionem Simoniae firmatam in Vniuersali Ecclesia limitare respectu Apostolicae
of him selfe but of Freere Eckius that disputed against him Eckius and his felowes neuer beganne this mater for Goddes sake nor for Goddes sake wil they ende it For he sawe they had begonne were bente to ende it againste God as beinge enflamed with ambition and malice and procured and hired by the Pope Euen so M. Hardinge maie wée also truely saie You and your Felowes haue not begonne these your Contentious Vanities for Goddes sake nor for Goddes sake wil you ende them The Apologie Cap. 16. Diuision 8. Wherefore if thei wil weigh al these thinges with a quiet minde fully bente to heare to learne thei wil not onely allowe this determination of ours whoe haue foresaken Errours folowed Christe and his Apostles but themselues also wil foresake their owne selues and ioine of theire owne accorde to our side to goe with vs. Here endeth the Fifthe Parte The Sixthe Parte The Apologie Cap. 1. Diuision 1. BVt peraduenture they wil saie it was treason to attempt these maters without a sacred General Councel For that therein consisteth the whole force of the Churche there Christe hath promised he wil euer be a presente assistant Yet they themselues without tarrienge for any General Councel haue broken the Commaundementes of God and the Decrees of the Apostles and as wee said a little aboue they haue spoiled and disanulled almoste al not onely the Ordinaunces but euen the Doctrine of the Primitiue Churche And where they saie It is not lawful to make a chaunge without a Councel what was he that gaue vs these Lawes or from whence had they this Iniunction M. Hardinge If general Councels continewe in that estimation and Auctoritie they haue euer had theire priuate conspiracies and false conueiances in corners be like to be dasshed Nowe priâ—keth foorth theire Secretary who thinketh him self a fresh souldier in Rhetorike and geueth the onsette vpon vs with a blinde peraduenture But Sir what so euer you imagine vs to saie touchinge a General Councel we are not so simple as to graunt whiche your Peraduenture semeth to surmise of vs that your Heretical and moste vngodly matters whiche you speake of might without blame be attempted by licence of any Councel Sutche wicked changes in religion as ye haue made neither is it lawful to make with a Councel nor without a Councel The Apologie Cap. 1. Diuision 2. In deede King Agesilaus did but fondely who when he had a determinate answeare made him of the opinion and wil of mighty Iuppiter woulde afterwarde bringe the whole matter before Apollo to knowe whether he woulde allowe thereof as his Father Iuppiter had donne or no. But yet shoulde wee doo mutche more fondely when we heare God him selfe plainely speake to vs in his most Holy Scriptures and maie vnderstande by them his wil and meaninge if wee would afterwarde as though this were of none effecte bring our whole cause to be tried by a Councel which were nothinge els but to aske whether menne would allowe as God did and whether menne woulde confirme Goddes Commaundemente by theire Authoritie M. Hardinge For as mutche as the scriptures wherein God speaketh vnto vs be in sundrie places not moste open and plaine to humaine senses and many by mistakinge them be deceiued were it not wel done of you for the more suretie and better vnderstandinge of that ye goe about I meane in matters concerninge religion to folowe the iudgemente of the Catholike Churche represented in general councels Yea we saie boldely that surer it is in pointes of faithe to leane to the exposition of the Fathers agreinge togeather and to folowe the tradition of the Churche then to trust to your selues or to the letter of the scriptures scanned onely by your owne wittes For the Churche is promised to be lead into al Truthe by the holy Ghost Ye cannot saie any such promise hath ben made to your particulare company Therefore it were not fondly done as ye saie but wisely saie we if ye tried and examined your Doctrine which ye pretende to be according vnto the Scriptures by the rule of Ecclesiastical Tradition which is the chiefe rule to trie euery Doctrine by The B. of Sarisburie Wée neuer despised the iudgemente of the Learned and Holy Fathers but rather take them and embrace them as the Witnesses of Goddes Truthe And therein wée finde you the more blame woorthy M. Hardinge for that hauinge without cause renounced the iudgemente and orders of the Primitiue Churche and Anciente Fathers as to the wise and Learned it maie soone appeare yet neuerthelesse yée euermore make vaunte of your Antiquitie and fraie the world with a visarde of the Churche a shewe of Olde Fathers as if a poore Sommonere that had loste his Commission would serue Citations by the vertue of his emptie bore And thus haue ye set al your vaine fantasies in place of Goddes Churche and your Churche in place of God as by the woordes and witnesse of your owne Felowes I haue before shewed more at large For example Cardinal Cusanus saith Nulla sunt Christi Praecepta nisi quae per Ecclesiam pro talibus accepta sunt The Commaundementes of Christe are no Commaundementes Onlesse they be so allowed by the Churche Thus yée leaue Iuppiter and renne to Apollo or rather yée foresake God séeke to Man as it is written in the Prophete Hieremie Yee leaue the Fountaine of the Water of Life and rippe vp broken and filthy Cesternes that can holde no Water Tertullian thus vpbraideth the Heathens Apud vos de humano arbitratu Diuinitas pensitatur Emonge you the right of God is weighed by the iudgemente of menne But Clemens Alexandrinus saithe Quoniam ipsum Verbum ad nos venit de Coelo noÌ„ est nobis ampliùs eundum ad Humanam Doctrinam For so mutche as the Worde it selfe that is Christe is comme to vs from Heauen wee maie not nowe any more seeke vnto the Doctrine of Man Likewise S. Chrysostome saithe Fuisset extremae absurditatis eum qui edoctus fuerat à Deo postea cum hominibus communicate It had benne greate folie for S. Paule hauing receiued his Doctrine from God him selfe afterward to conferre thereof with menne that is to saie with Peter or Iames or with any others The Apologie Cap. 1. Diuision 3. Why I beseche you except a Councel wil and commaunde shal not Truthe be Truthe or God be God If Christe had meante to doo so from the beginninge as that he woulde preache or teache nothinge without the Bishoppes consente but referre al this Doctrine ouer to Annas Caiphas where shoulde nowe haue benne the Christian Faithe Or who at any time shoulde haue hearde the Gospel taught Peter verily whom the Pope hath oftener in his mouthe more reuerently vseth to speake of then he dooth of Iesus Christe did boldely stand against the Holy Councel saieing It is better to obey God then Men. And after yâ— Paule
consiste of suche Bastarde Bishoppes as ye be what number of Abbottes ye haue lefte in Cloisters suche number of true Bishoppes haue yee lefte in Churches One muste I still except who is a true Bishop by consecration as I vnderstande though a false man by Apostasie and goinge from his Faithe and from his Religion The B. of Sarisburie Touchinge the vnlucky successe of Councelles the Ancient Father Nazianzene saithe thus Equidem vt verè quod res est scribam prorsus decreui fugere Omnem Conuentum Episcoporum Nullius enim concilij bonum exitum vnquam vidi Concilia enim non minuunt mala sed augent potiùs To saie the truthe I am vtterly determined neuer to comme to any Councel of Bishoppes For I neuer yet sawe good ende of any Councel For Councelles abate not il thinges but rather increase them These woordes thus vttered whether they be vniuersally true or otherwise I wil not reason It maie seeme hereby this Learned Father for his time by experience founde them true And for ought that maie appeare to the contrarie notwithstandinge any thinge conteined in your Glose he seemeth to vtter the same as wel of General Councelles as of Prouincial Certainely after the Greate General Councel of Nice the Arian Heretiques waxed moe and more mighty then euer they had benne before The Emperours Constantius and Valens with their Wiues and Courtes became Arians Constantinus the Greate him selfe was also doubted to be an Arian Liberius the Bishop of Rome and Hosius that famous Learned Bishop of Spaine gaue their handes vnto the Arians Tenne seueral sundrie Prouincial councelles gaue their voices with the Arians S. Hierome saithe Ingemuit totus Orbis Arianum se esse miratus est The whole wordle beganne to groane and marueiled that it had taken parte with the Arians Therefore Nazianzene saithe He neuer sawe Councel nor Prouincial nor General that ended wel for that as one saithe The greater side oftentimes ouer vveigheth the better Euen so saide the Frenche Kinges Embassadoure in the behalfe of his Prince in your Chapter at Tridente Nostra Patrumqúe nostrorum Auorum memoria Synodos indictas fuisse Episcopos conuenisse maximos in Germania atque Italia Conuētus peractos esse scimus Vix tamen vllus aut perexiguus inde fructus Christianitati constirit Wee knowe that bothe in our Grandfathers and Fathers and oure owne time Councelles haue benne summoned Bishoppes haue mette togeather greate and solemne Assemblies haue benne keapte as wel in Germanie as in Italie yet scarcely any good at al or very litle good came thereof to the state of Christendome Concerninge Abbates and Monasteries wee haue saide before Wée haue as many Abbates in Englande this daie as either Christe euer had or his Apostles Notwithstandinge one of your Learned felowes of Louaine for the good wil he beareth to that Religion telleth vs that the Apostles vvere Monkes Christe himselfe was the Abbate The Abbates and Monkes that were in olde times were menne geuen to Studie and Learninge And out of Monasteries learned menne were then taken as out of Schooles and Vniuersities to the rule and gouernemente of the Churche But your Abbates nowe are as mutche like those Abbates as your Churche is like the Primitiue Churche of Christe Erasmus saithe Haud scio an nunc magis expediret Ecclesiae Christianae si pauciora essent Monasteria essetque omnium idem Cultus eaedemque preces eademque vitae ratio I knowe not whether it were better for the Churche of Christe that there were fewer Monasteries and that al menne had one Seruice of God one kinde of Praier and one order of Life The Apologie Cap. 3. Diuision 3. But graunte they be the Churche let them be hearde speake in Councelles let them alone haue authoritie to geeue consente yet in olde time when the Churche of God if ye wil compare it with their Churche was very wel gouerned bothe Elders and Deacons as saithe Cyprian and certaine also of the Common People were called thereunto and made acquainted with Ecclesiastical maters M. Hardinge Ah Syrs woulde ye haue the common people come to the Generall Councell VVhom meane ye I praie you Tinkers and Tapsters fydlers and Pypers suche as your ministers be Alas poore soules what should they doo there For there is no tinking nor tipplinge no fidlinge nor Pypinge There may they shutte vp bothe budgets and mouthes For neither can they speake in suche an audience to be vnderstanded nor can they vnderstande what is spoken Looke in your Bookes better and you shall finde Cyprian to make litle for your purpose Had your mater benne good it might haue benne defended without lies Beinge as it is altogeather beside Truthe and reason for some colour of mainetenance of the same ye passe all measure in lieinge VVhere saithe S. Cyprian that certaine of the common people were called to Ecclesiasticall Councelles Yea specially where saithe he that the common people were made iudges of Ecclesiasticall matters for so hath your Latine whiche not without guile your Lady interpreter commonly tourneth were made acquainted with Eclcesiasticall matters If you had meante true dealinge Defender you would haue quoted the place but you knewe thereby your falsehead shoulde haue benne espied The place whiche you meane doubtles is in the seconde tome of S. Cyprians woorkes where we finde the sentences of the Bishoppes of Aphrike De Haereticis Baptizandis VVhiche proueth your straunge saieinge by you fathered vpon that holy Martyr nothinge at al. The woordes be these Cùm in vnum Carthagini conuenissent c. VVhen many Bishoppes in the firste daie of September were assembled together at Carthage out of the prouince of Aphrike Numidia Mauritanta with their Priestes and Deacons the most parte of the people also beinge presente c. Now what can you gather out of them for your pourpose more but that a greate number of the people were presente onely in the Churche or other place where the Bishoppes were assembled That certaine of the common people were called to this Councell there is no suche woorde mentioned nor by Cyprian nor by any els Neither were the Priestes them selues which this youthfull Gentil woman interpreteth Elders and Deacons * called thither but they * attended vpon the Bishoppes as in such case it hath benne accustomed for sentence none might geue in any Councell but * onely Bishoppes Then howe muche lesse were the common people called to that Councell specially to sitte as Iudges in Ecclesiasticall matters Mary that you woulde so haue it I thinke well For suche confusion mighte beste serue you to procure the ouerthrowe of good order in whiche the Churche is gouerned whiche if it be maineteined duely your disordered and rebellious state will soone be confounded The B. of Sarisburie Your Tinkers and Tapsters M. Hardinge are ashamed in your behalfe to sée your folie A poore seely iester to winne
the Churche is his onely Spouse and not the Popes S. Augustine saithe vnto Christe Tu Petro non dixisti Palce Oues tuas sed Pasce Oues meas Thou saidste not vnto Peter Feede thy Sheepe but Feede mine Peter belongeth vnto the Churche but the Churche belongeth not vnto Peter The Churche is not the Popes Vine It is the Vine of the Lorde of Sabaoth It shal be sufficiente for the Pope if he maie be onely a branche in this Vine if he be not withered if he be not cutte of and throwen into the fiere S. Augustine saith Qui hoc animo pascunt Oues Christi vt Suas velint esse non Christi se conuincuntur amare non Christum vel gloriandi vel dominandi vel acquirendi cupiditate They that feede the Sheepe of Christe to that ende that they woulde haue them to be theire Sheepe and not Christes are founde to loue them selues and not Christe for desire either of Glorie or of Gouernemente or of Gaine The Apologie Cap. 4. Diuision 2. Howe saie ye doo wee diuise these tales Is not this the very course of the Councelles in these daies Are not al thinges remoued from the whole holy Councel and brought before the Pope alone that as thoughe nothinge had benne donne to pourpose by the indgementes and consentes of sutch a number he alone maie adde alter diminishe disanulle allowe remitte qualifie what so euer he liste Whose woordes be these then And why haue the Bishoppes Abbates in the laste Councel at Tridente but of late concluded thus in th ende Sauinge alvvaies the Authoritie of the See Apostolique in al thinges Or why dooth Pope Paschale write so proudely of him selfe As though saithe he there vvere any General Councel hable to prescribe a Lavve to the Churche of Rome vvhereas al Councelles both haue benne made and haue receiued their force and strength by the Authoritie of the Churche of Rome and in ordinaunces made by Councels is euer plainely excepted the Authoritie of the Romaine Bishop If they wil haue these thinges allowed for good why be Councelles called But if they commaunde them to be voide why are they leafte in theire Bookes as thinges allowable M. Hardinge Sir what neeede you bestowe so mutche talke in vaine Is 〈◊〉 not reason the members acknoweledge the heade VVoulde you the members to worke their actions without the heade Is Pope Paschalis to be called proude for preferringe the Churche of Rome before a Councel Haue not Councels euer ben thought to lacke theire ful Auctoritie whiche were not called and confirmed by the Bishop of Rome The B. of Sarisburie The Modestie and Sobrietie of Pope Paschalis claime shal better appeare in the nexte Diuision Verily the Churche of Rome these many yéeres maie séeme to haue benne nothinge els but a Moother of Falsehed a Schoole of Pride Pope Nicolas saithe De Sedis Apostolicae iudicio nemini licet iudicare It is lawful for noman to iudge of the Popes Iudgemente And of late yéeres Pope Leo saide Papa habet Authoritatem super omnia Concilia The Pope hathe Authoritie ouer al Councelles That al lawful Councelles haue euermore benne summoned and confirmed by the Pope it is a mauifest and grosse vntruthe as hereafter it shal be opened more at large Where ye saie It is reason the Members shoulde acknowledge theire Heade For shame M. Hardinge and for your credites sake once leaue these vanities If the Pope be any parte of Goddes Churche he is a Member and not the Heade and the Faithful of the Churche of God are Christes Members and not the Popes The Apologie Cap. 5. Diuision 1. But be it so Let the Bishop of Rome alone be aboue al Councelles that is to saie let somme one parte be greater then the whole let him be of greatter Power let him be of more Wisedome then al his and in spite of Hieromes heade let the Authoritie of one Cittie be greatter then the Authoritie of the vvhole vvorlde M. Hardinge It is a common manner of this Defender what he must needes graunt to make a shewe in wordes as though it were free gifte So many times beggers wil seme gentilmen and paiers of debte wil seme geuers Let the Bishop of Rome saithe he alone be aboue al coūcels Sir he is so no thake to you Yet speake you like a liberal gentilman That is to saie let some one parte be greater then the whole No sir maugre your scoffinge heade parte shal not be greater then the whole but parte shal be greater then parte In a right sense is not the heade greater then the body the Bishop then his cleregy the * maister of a house more then his familie Neither is the Councel the whole pardy excepte your mery witte can deuise vs a whole body without a heade Let him be of greater power saie you And so he is Let him be of more wisedome then al his VVe saie not so It maie be that his Councel hath more learninge more knowledge and more wisedome then his onely person Albeit when we speake of that wisdome of the See Apostolike whiche is sure infallible and cannot erre we meane not onely the Popes singular person but the heade Pastoure and Bishop as he doth those thinges whiche perteine to that chaire that is to saie in asmutche as he procedeth not vpon his owne priuate iudgemente but by the instincte of the Holy Ghoste promised by Christe to his vicare VVhere you saie And in spite of Hieromes heade let the Authoritie of one Citie be greater them the Authoritie of the whole world we tel you that this you speake more spitefully then learnedly For S. Hierome in his epistle to Euagrius speaketh onely of a particular matter blaminge the custome of Rome where contrary to the custome of the whole world deacons in certaine cases were preferred before Priestes whereof we haue spoken before The B. of Sarisburie Sir defender ye saie speaketh like a Liberal Gentleman Againe yée saie No sir Maugre your scoffinge heade These and other like woordes M. Hardinge are sittinge and seemely for your personne and maie wel becomme your mery witte Where wee saie Let the Bishop of Rome be of greater povver then any General Councel yée answeare vs readily And so he is Where wée saie Let him be of more VVisedome then al other Bishoppes Yée answeare againe Wee saie not so As if yée woulde allowe the Pope Authoritie and Power without Wisedome Yet wise menne haue saide that Povver vvithout VVisedome is the kingedome of Folie Somme of your frendes haue saide Si Totus Mundus sententiaret in aliquo negotio contra Papam videtur quo'd standum esset Sententiae Papae If the whole worlde shoulde geeue sentence in any mater againste the Pope it seemeth wee ought rather to stande to the Popes iudgemente then to the Iudgemente of al the worlde Albertus Pigghi us saithe Certius est iudicium
swaie of Authoritie doo wreaste the Scriptures which thing as camotensis saith is an vsual custome with the Popes Howe if he haue renounced the Faithe of christe becoÌ„me an Apostata as Lyranus saithe many Popes haue benne And yet for al this shal the Holy Ghoste with turninge of a hande knocke at his breaste and euen whether he wil or no yea and wholy againste his wil kindle him a light so as he maie not erre Shal he streight waie be the Headespring of al Right and shal al the treasures of Wisdome Vnderstanding be found in him as it were laide vp in stoare Or if these thinges be not in him can he geeue a right and apte iudgemente of so weighty maters Or if he be not hable to iudge woulde he haue that those maters shoulde be brought before him alone M. Hardinge To your howe ifs and what ifs I coulde sone make an answeare by the contrary And Sir how if the Pope haue sene al these thinges the Scriptures Fathers and Councels VVhat haue you then to saie Is not your tale then at an ende VVere your matter good and your selfe wise you woulde nor so commonly vse that weake kirde of reasoning But to a number of your how ifs and what ifs for the readers sake to put awaie al seruple I geue you this answeare Gods wisedome as the Scripture saithe disposeth al thinges sweetly and in one instant forseeth the ende and meanes that be necessary to the end If he promise any man life euerlasting withal he geueth him grace also to do good dedes whereby to obteine the same VVhom he hath glorified saith S. Paule theÌ„ he hath iustified and called So whereas he hath by force of his praier made to the Father promised to Peter and for the safetie of the Churche to euery Peters Successour that his faithe shal not faile and therfore hath willed him to confirme his brethren that is to remoue al doubtes and errours from them we are assured he wil geue him sutche witte diligence learninge and vnderstandinge as this firmnes and infallibilitie of faithe and confirminge of brethren requireth Shal we stande in doubte whether that happeneth in thinges supernatural whiche we see to be in thinges natural that who geueth the ende he geueth also thinges that perteine to the atteininge of the ende If God woulde promise vs abundance of corne for the nexte yeere to come what were more folish then to doubte and saie like to this Defender howe if and what if men wil not til the grounde nor so we any seede Doubtles if they so we they shal reepe if they sowe not neither shal they reepe But what VVe maie gather of the promise of God that we shal haue not onely faier and ceasonable wether wherby the fruites of the earth maie proue plentiful but also that the husbandmen shal emploie theire endeuour paines and labour For the abundance of corne so promised shal not be geuen but to sutch as til so we and truail Euen so wheras Christe hath promised to the Successours of Peter firmnes of Faithe to the Apostles and theire Successours the spirite of Truthe and likewise to Councels gathered in his name we muste perswade our selues that nothinge shal wante necessary for the controuersies touchinge faithe to be decided That you saie of Liberius the Pope is starke fâ—lse He neuer fauoured the Arians The moste ye can finde againste him is that he was compelled by the greate persecution of Constantius the Emperoure to subscribe to the Arians Neither is that by the Aunciente writers of the Ecclesiastical stories constantly affirmed but of the chiefe of them not spoken of where moste occasion was to signifie it if it had so ben of some denied of some mentioned not as true but as a false rumoure bruted abroade of him By whiche rumour it semeth S. Hierome was deceiued remaininge in the Easte farre from the places where the Truth might more certainely be knowen But were it true that he subscribed as Peter denied Christ yet beinge done for lacke of Charitie and not by erroure in faith wel might that facte be slaunderous to the Churche but it was not a decre made in fauour of the Arians neither to confirme that heresie That you reporte of Pope Iohn the 22. is likewise moste false The worste that Marsilius of Padua and VVilliam Ockam Heretikes wrote of him to flatter the Emperour Lidouicus of Bauaria is that he had taught openly whiche also is referred to the time before he was Pope that the soules of the iuste see not God vntil the daie of iudgemente That he had a wicked and a detestable opinion of the immortalitie of the soule there was no sutche his opinion but it is your false slaunder by whiche your wicked and detestable malice imagined to deface the Churche and specially the Auctoritie of the holy See Apostolike No storie of any estimation mentioneth that he was of that firste opinion after he came to be Pope much lesse that he gaue any definitiue sentence of such matter But contrariwise when as he prepared him selfe to goe to the definition of that question concerninge the seeinge of God whiche iuste soules haue before the daie of iudgement as Benedictus theleuenth in sua extrauagante saieth he was preuented by death so as he might not do it You belte Zosimus be corrupted not the Councel of Nice But signified to the Bishops of Aphrike assembled in Councel at Carthage the Truthe concerninge the Canons of the Nicene Councel The same maie be proued by Iulius the first by the Epistle of Athinasius and other Bishops of Egypt Thebats and Libya written to Marcus the Pope of the Original of the 72. Canons of the Nicene Councel that remained in safe custodie in the Churche of Rome subscribed with the handes of the Fathers that at the same Councel were present And what credite was to be geuen to the contrary informatioÌ„ of only twenty Canons that was retourned from the Bishops of Constantinople and Alexandria when Hereikes before had burned the Bookes where the whole number was conteined and lefte but those twenty that al Bookes nowe commonly haue If we shoulde alleage Camotensis and Lyre you woulde cal them the blacke garde and set litle by them First she we vs where they haue that you alleage out of them M Iuel alleageth that of Canotensis in an other place But where it is he kepeth it to him selfe and of him selfe it is likely it proceded For his dealinge is sutche as any false practise in respecte of him maie seme credible Albeit what worshipful Doctour ye meane by Camotensis I knowe not Peraduenture ye meane Carnotensis otherwise called Iuo I haue cause to gesse that so it should be And yet foure Bookes of sundry Printes bothe Englishe and Latine so haue If there be any sutche as I suppose there is not he is
keepe them stil to it If they doo ouerthrowe Idolles if they take away Superstition and sette vp againe the true woorshipping of God why doo they by and by make an outcrie vpon them that sutche Princes trouble al and presse by violence into an other bodies office and doo therein wickedly and malepeartly What Scripture hathe at any time forbidden a Christian Prince to be made priuie to sutche causes Who but themselues alone made euer any sutche Lawe M. Hardinge Ye confounde the offices of the Spiritual Gouernours and Temporal Magistrates VVhat Kinges and Princes maie doo what they be commaunded to doo and ought of dutie to doo in Gods name let them doo and wel maie they so doo VVho is he that gainesaithe If by the pretensed example of Dauid and Salomon ye animate them to intermeddle with Bishoply offices then beware they saie wee that Gods vengeance light not vpon them for sutche wicked presumption whiche lighted vpon king Ozias for the like offence Ye teache Princes to vse violence against Priestes as though theire faultes coulde not be redressed by the Prelates of the Clergie of whom ye speake by spiteful surmise as though God had vtterly withdrawen his holy spirite from them But forasmuche as Christe assisteth his Churche alwaies and shal neuer faile in thinges necessary it is not to be doubted but the Churche shal euer be prouided of somme good Gouernours so as though somme slugge and slepe yet somme other shal wake and diligently attende their charge Priestes haue their Ecclesiastical courtes where their defaultes and offences maie duely and Canonically be punished and the offenders by Priestly discipline be redressed Neither is it conuenient for a Kinge to come into Priestes consistories nor to cal Priestes before him to his owne seate of iudgement So many as be necessary to minister and performe those thinges that apperteine to the building vp of Christes Body the Churche vntil it comme to his perfection S. Paule reckeneth by name in his Epistle to the Ephesians saieing that Christe hath to that ende placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Shepeherdes and teachers Kinges and Princes bee not there named as they who haue their propre rancke That the people be to be stirred by vs to more feruent deuotion to worship God and somme perhaps to be warned of somme cases of superstition we graunte But that any other manner or kinde of woorshippinge of God is either by vs or by temporal Princes to be sette vp in Christes Churche that wee denie The B. of Sarisburie Wee Confounde not these Offices M. Hardinge as yee beste knowe but rather teache eche man carefully to attende his owne Office You and youre Fathers haue brought Confusion of Offices into the Churche of God in that yes haue made youre Pope Heire Apparente vnto the Empiere and haue armed him with al manner Authoritie Spiritual and Temporal and haue geeuen him the right of Bothe Swerdes For thus youre owne Pope Nicolas telleth you stoutely in his owne behalfe Christus Petro Aeternae vitae Clauigero Terreni simul Coelestis Imperij iura cōmisit Christe hath committed vnto Peter the Keiebearer of Euerlastinge Life the right as wel of the Earthely as of the Heauenly Empiere Thus by youre Doctrine Priestehoode Kingdome Popedome Empiere are al conueighed wholy into one mannes handes and so by youre handlinge one man is Prieste Kinge Pope and Emperoure al at once This perhaps vnto the wise maie seeme to be somme Confusion of Offices Touchinge that ye write of the rasshe attempte of Kinge Ozias yee seeme not to vnderstande neither out woordes nor your owne For wee teache not Princes to Offer vp Incense in Sacrifice as Ozias did or by intrusion to thruste them selues into Bishoppes roumes or to Preache or to Minister Sacramentes or to Binde or to Loose But onely to discharge theire owne Offices and to doo that dutie that Dauid Salomon Ezechias Iosias and other Noble and godly Kinges did and euermore was lawful for the Prince to doo As for Right of Place and Voice in Councel it perteineth no lesse to the Prince then to the Pope as hereafter it shal better appeare Yee saie Christe shal alwaies assiste his Churche and shal euermore prouide her of good Gouernours Thus be youre negligence and carelesse slouthfulnesse neuer so greate bee youre liues neuer so loose bee you Doumbe Dogges not hable to barke bee you Lanternes without Light bee you Salte without sauoure yet yee euermore dreame sweetely of Christes Promise and assure youre selues vndoubtedly of his assistance Euen as he that sommetime saide Pan curer oues ouiumque magistros Woulde God youre Bishoppes woulde doo their dutie and doo it faithfully The worlde shoulde haue lesse cause to complaine Notwithstandinge Christe is euermore mindeful of his promise For when he seeth his Churche defaced and laide waste he raiseth vp faitheful Magistrates and godly Princes not to doo the Priestes or Bishoppes duties but to force the Priestes and Bishoppes to doo theire duties But yee saie Christe hath placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Pastoures somme Teachers Kinges ye saie and Princes bée not there named Hereof yée conclude Ergo The Prince maie not cause the Abuses of his Church to be refourmed nor ouersee the Priestes and Bishoppes if thei be negligente nor force them to doo their dueties I marueile M. Hardinge where yée learned so mutche Logique Howe frame yee this Argumente In what Moode In what Figure With what cement can yée make these séely loose partes to cleaue togeather It pitieth me to sée your case For by like fourme of Argumente and with mutche more likelihoode of Reason wée maie turne the same againste your selfe and maie saie thus Christe hath placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Pastoures somme Teachers The Pope and his Cardinalles are not here named Apostles they are not For the Apostles were but twelue Prophetes they are not for they Prophesie nothinge Euangelistes they be not for they Preache not Pastours or Feeders they are not for they Feede not Doctours or Teachers they are not for they teache not Ergo by this Authoritie of S. Paule and by your owne Argumente The Pope and his Cardinalles be vtterly excluded and maie not meddle with the charge of the Churche of God In sutche good Substantial sorte Pope Paulus 3. not longe sithence reasoned againste the Emperoure Charles the Fifthe En ego supra Pastores meos Beholde saithe God Almighty I wil pounishe my Priestes and Bishoppes for their negligence and wickednesse Ergo saithe Pope Paulus The Prince or Emperoure maie not pounishe them In this your manner of Reasoning M. Hardinge there are welneare as many Errours as there be woordes The firste is Ignoratio Elenchi which is the grossest Fallax of al the reste Secondly yee conclude without either Moode or Figure as a very childe
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
of the charges of so greate a iourney For then neither was the Bishop of Rome nor other Bishoppes endewed with so large possessions as they were afterwarde Now to retourne to the Councell of Nice The Emperour was in deede the cause of their comming togeather aswel for that him selfe persuaded that meane of concorde as also for that liberally he defraied the charges Yet called he not the Bishoppes of his owne head And that these men might haue seene in the Ecclesiasticall Historie where Rufinus writeth Tum ille ex Sacerdotum sententia apud vrbem Nicaeam Episcopale concilium conuocat Then the Emperour calleth together a Councell of Bishoppes accordinge to the determination of the Priestes He did it accordinge as it seemed good to the Bishoppes ‡ And shall we thinke the Bishop of Rome was none of them that consented to the callinge ‡ Ye as verely he was the chiefest of al. How can it otherwise seeme For when all the decrees were made Placuit vt haec omnia mitterentur ad EpiscopuÌ„ vrbis Romae Syluestrum It was thought good that all those actes and decrees should be sente to Syluester Bishop of the Cittie of Rome If he were the last that had the vewe and confirminge of all thinges there is no doubte but he had a voice and great auctoritie in callinge the Councell VVhat other is that which Socrates in his Ecclesiasticall Historie witnesseth sayinge Cum vtique regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontisicis ‡ concilia celebrari VVhereas the Ecclesiasticall rule commaundeth ‡ that no councels ought to be kepte besides the determinate consente of the Bishop of Rome VVe knowe saithe Athanasius and the Bishoppes of Aegypte assembled in Councell at Alexandria that in the greate councell of Nice of 318 Bishoppes it was with one accorde by all confirmed there that without the determination of the Bishop of Rome neither councels should be kept nor Bishoppes condemned I omitte here as a thinge well knowen how Constantine the Emperour refused in expresse woordes to be iudge ouer Bishoppes saying that God had geuen them power to iudge of him much lesse did he arrogate to him selfe onely and chiefly auctoritie to summon councels or to iudge Bishoply affaires As for me saithe Valentinian the Emperour in asmuch as I am but one of the people it is not lawful to search suche matters he speaketh of the Heretikes Doctrines but let the Priestes to whome this charge belongeth be gathered together within them selues where they will c. Concerninge the seconde Councell whiche was the firste of those that were kept at Constantinople it may be that Theodosius called it as Constantine called the firste at Nice But what auctoritie Damasus bare in the same it appeareth partely by that he had his Legates there partly also by that Photius Patriarke of Constantinople writeth in his Epistle to Michael Prince of Bulgaria VVhere hauinge declared the comminge together of the Patriarkes of Alexandria and Ierusalem he saithe thus Quibus haud multâ— post Damasus Episcopus Romae eadem confirmans atque idem sentiens accessit To whiche Patriarkes of Alexandria and Ierusalem not longe after Damasus the Bishop of Rome ioyned him selfe confirminge and determininge the same matter This much saithe Photius of the seconde Councell the confirmation whereof he dothe attribute not to Theodosius the Emperoure but to Damasus the Pope But what did Theodosius then will some man saie Did he nothinge yeas verely he did very muche as in the saide Epistle Photâ—us recordeth Then did greate Theodosius saithe he in deede woorthy of great praise rule the Empire who was him selfe also a defender and a mainteiner of Godlinesse Beholde what the Emperours parte was not to sitte in iudgement of matters of Religion and determine whiche was the true Faithe but to defende it and mainteine it And that thou maist see reader plainely what Theodosius thought of Religion whome these Defenders woulde make a iudge in causes of Religion I aduise thee to reade the ninth Booke of the Tripartite Historie where appeare many greate argumentes of his owne Faithe VVhiche he publisheth to the worlde from Thessalonica in a publike lawe to be suche as Peter had taught the Romaines and as Damasus who succeded Peter taught at that daie requiringe all his subiectes to beleue the same He required not them to folow his owne Priuate Faithe but Peters Faith and the Popes Faithe And whereas there were two Bishoppes of Alexandria at that time the one whose name was Peter holdinge with the Bishop of Rome the other named Lucius not so Theodosius commaunded his subiectes to beleue as Peter did who folowed the firste Peter and Damasus the Bishop of Rome Touchinge the thirde generall Councell it was kepte in deede vnder Theodosius the yonger at Ephesus But he was not supreme head there Yea rather who knoweth not that Cyrillus being him selfe Patriarke of Alexandria yet was president at Ephesus bearinge the steede and person of Pope Celestine If Cyrill was in steede of the Bishop of Rome there president who maie doubt but that he was Supreme Head of the Churche in whose name the President sate Dothe the President of the Queenes Maiesties Counsell vse to sitte at her counsell in the name of any other inferiour person If Theodosius were supreme and chiefe why sate not Cyrill in his name as president But seinge that Photius writeth and Nicephorus also that Cyrill Archebishop of Alexandria sate in the steede of Celestine Pope of Rome ouer that Councel kepte at Ephesus vndoubtedly it can not be denied but that Celestine was supreme head as well of the Churche as of the Generall Councell It is not therefore onely to be considered that Theodosius sente abroade his messengers to summon the Fathers to the Generall Councell but also it is to be considered by whose auctoritie it was donne If in our time it had pleased the Emperoure Ferdinande of Famouse Memorie to haue sente his Messengers to the Kinges and Princes of Spaine Fraunce Englande Hungarie Bemelande Pole and to the Estates and Dukes of Italie and Germanie to summon them to the Councell whiche the Pope thought good to indict at Trente I thinke verely the Pope woulde haue thanked the Emperoure for it and him selfe should haue saued so muche charges as men of experience know suche an enterprise to require But now sith the Pope hath of his owne sufficient to beare the charges of suche affaires he asketh not any more of the Emperoure suche expenses as in olde time to that necessarie pourpose by the Emperours were allowed Laste of all Martian saie you called the fourthe Generall Councell at Chalcedon VVe answeare He called it not in suche sorte as ye meane to witte as supreme Head and ruler thereof but as one hable to sende messengers for the Bishoppes about the worlde and to susteine the charges also willinge
to see peace and concorde in the Churche of God VVho liste to reade the Epistles of Pope Leo to Pulâ—â—eria the Emperesse to Martian himselfe to Theodosius to Flauianus Archebishop of Constanâ—â—nople to the Synode firste assembled at Ephesus afterwarde for certaine causes at Chalcedon in the same Epistles he may see bothe the cause of the councell and what conference was had thereof with the saide Leo Bishop of Rome who sente firste to Ephesus Iulianus a Bishop Renatus a Prieste and Hilarius a Deacon and afterwarde to Chalcedon Paschasinus and Lucentius Bishoppes and Bonifacius a Prieste to represente hius personne In one of the saide Epistles written to the Seconde Synode at Ephesus Leo saithe thus Religiosissima Clementissimi principis Fides c. The moste religious Faithe of our moste element Prince knowinge it to perteine chiefely to his reâ—me if within the Catholike Churche no branche of errour springe hath deferred this reuerence to Gods ordinaunces as to vse the auctoritie of the see Apostolike to achieue the effect of a Holy purpose as though he were desirous by the moste blessed Peter himselfe that to be declared whiche in his confession was praised By whiche woordes It is plaine that in matters of Religion the Emperoure proceeded not vpon his owne Head but was directed by the See of Peter VVhat shal I saie more If the Emperoure first Christened the Pope let the Emperour be superiour in thinges to Godward But if the Pope Christened the Emperour as Syluester did Constantine let the spirituall Father in that degree of rule be aboue the spirituall Childe The B. of Sarisburie No man coulde vtter so many Vntruthes togeather with sutche assiance without somme cunninge Firste M. Hardinge yée beare vs in hande that the Emperours of the Worlde in those daies summoned Councelles not by their owne Authoritie but by the Authoritie Warrante of the Pope As if the Popes Authoritie at that time had benne many degrees aboue the Emperoure Notwithstandinge Pope Pius 2. as you knowe saithe thus Ante Nicenam Synodum vnusquisque sibi vixit paruus respectus ad Romanam Ecclesiam habebatur Before the Councel of Nice eche Bishop liued seuerally to him selfe and little regarde was there then had to the Churche of Rome Pope Innocentius complaineth that he had not Authoritie sufficient to force Pelagius beinge but one man to comme before him mutche lesse had he Authoritie sufficient to commaunde calle the whole worlde Pope Leo bothe was an humble suiter himselfe vnto yâ— Emperoure Martianus that it would please his Maiestie to commaunde a Councel and also entreated other Bishoppes to promote the cause Thus he writeth Humiliter ac sapienter exposcite vt Petâ—tiom nostrae qua Plenariam indici Synodum postulamus Clementissimus Imperator dignetur annuere Make suite with discrete and humble Praier that our moste Gracious Emperoure woulde vouchesaue to graunte oure requeste in that wee haue desired a General Councel It is not likely that Pope Leo woulde thus haue written if his owne Authoritie had benne sufficiente Naie it is the more vnlikely that the Emperoure shoulde herein at any time vse the Authoritie of the Pope for that the Pope him selfe was neuer hable to summone Bishoppes as hereafter it shal appeare but onely by the Authoritie of the Emperoure Pope Damasus commaunded the Bishoppes of the Easte to comme to Rome How be it not in his owne name for that had benne no warrante but by the Emperours special letters Eusebius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Regiarum Literarum quibus iubet Romae Episcoporum Concilium celebrari This is a Copie of the Emperours VVrite whereby he commaunded a Councel to be keapte In Rome As for the Pope notwithstandinge al his Vniuersal Povver he was commaunded by the Emperours Summone to be presente at Councelles as wel as others In the Councel of Chalcedon it is written thus Eodem tenore à Pijssimis Christianissimis Imperatoribus Sanctissimus noster Papa Romanae Ecclesiae praepositus Leo vocatus est By order of the same VVrite Oure moste Holy Pope Leo ruler of the Churche of Rome was called to the Councel by the moste Godly and moste Christian Emperours Sozomenus saithe Constantinus scripsit ad omnes Praesides Ecclesiarum vt ad diem adessent Ad Episcopos Apostolicarum Sedium Ad Macarium Hierosoly mitanum ad Iulium Romanum c. The Emperoure Constantinus sente out his Letters vnto al the Rulers of the Churches that they should meete al at Nice vpon a daâ—e vnto the Bishoppes of the Apostolike Sees vnto Macarius yâ— Bishop of Hierusalem and vnto Iulius the Bishop of Rome c. But sulius excused his absence because of his age Otherwise of Obedience and Dewtie towardes the Emperoure he was as mutche bounde to haue made his appearance there as the reste of his Brethren Yee saie If the Emperoure shoulde haue summoned the Councel by his owne Authoritie then the Bishoppes of Persia and Scotlande whiche Countries were not then vnder the Obedience of the Romaine Empiere woulde not haue appeared vpon the Summone and so had it benne no General Councel This cauil wanteth bothe truthe and sauoure For proufe whereof I wil bringe foorthe your selfe M. Hardinge to reprooue your selfe Yée should not so soone haue foregotten your owne Decree specially conceiued and published in this selfe same Booke Thus you saie these be your owne woordes A Councel is not accoumpted General bicause Bishoppes of al Countries vnder Heauen be assembled but bicause many be assembled and al be lawfully called Otherwise your Late Chapter of Tridente with your woorthy number of Fourtie Prelates whereof certaine were onely Maie Bishoppes otherwise by you called Nullatenses coulde neuer haue benne a General Councel Certainely it cannot appeare that there was any Bishop either of Scotlande or of Englande then called Britaine at any of the firste foure Councelles either at Nice or at Ephesus or at Constantinople or at Chalcedon Yet are these Councelles neuerthelesse called General Touchinge the reste the Emperoure was then the onely Monarke of the worlde and as Chrysostome calleth him Summitas Caput omnium super terram hominum The Toppe and Heade of al menne in the worlde No doubte who so euer woulde then haue refused the Emperours Summone mutche more woulde he haue refused the Summone of the Pope To qualiâ—â—e the mater yée sate the Emperoure did these thinges although not by the Popes vvarrante yet at thâ— leaste by the Popes Consente and neuer otherwise Here likewise is an other Vntruthe For the Emperoure commaunded Councelles bothe when he woulde and whither he would whether the Pope woulde or no many times without any manner of regarde had to his pleasure Pope Leo wrote thus vnto the Emperoure Theodosius Omnes nostrae Ecclesiae Omnes Mansueâ—udini Vestrae cum gemitibus Lachrymis supplicant Sacerdâ—â—es vt Generalem Synodum iubeatis intra Italiam
celebrari Al our Churches and al our Priestes moste humbly beseeche your Maiestie with sobbes and teares that yee wil commaunde a General Councel to be holden within Italie In like sorte he caused the Cleregie of â—onstantinople to be suâ—ters vnto his Maiestie for the same yet neuerthelesse the Emperoure continewed stil in his pourpose and contrarie to the Popes humble petition kepte the Councel not in Italie but at Chalcedon where also as it is saide before Pope Leo him selfe was summoned to appeare by the Emperours Commaundemente with other Bishoppes Of sutche Authoritie was the Popes consente in Summoninge of Councelles He humbly craued it vpon his knees with sighes and teares and coulde not geate it Hereof Aeneas Syluius whiche afterwarde was Pope Pius 2 saithe thus Ex hisce Authoritatibus mirum in modum se putant armatos qui Concilia negant sieri posse sine consensu Papae Quorum sententia si vt ipsi volunt inuiolata persistat ruinam secum Ecclesiae trahit Quid enim remedij erit si criminosus papa perturbet Ecclesiam si animas perdat si animas peruertat malo exemplo populos si denique contraria Fidei praedicet Haereticisque Dogmatibus imbuat subditos Sinemúsne cum ipso cuncta ruere At ego dum veteres lego Historias dum Actus perspicio Apostolorum hunc equidem morem non inuenlo vt Soli Papae Concilia conuocauerint Nec pòst tempore Constantini Magni aliorum Augustorum ad Congreganda concilia quaesitus est magnoperè Romani consensus Papae By these Authorities they thinke them selues armed that saie no Councel maie be keapte without the consente of the Pope Whose Iudgemente if it should stande as they woulde haue it woulde drawe with it the decaie and ruine of the Churche For what remedie were there then if the Pope him selfe were vitious destroied Soules ouerthrewe the people with euil examples taught Doctrine contrarie to the Faithe and filled his Subiectes ful of Heresies Shoulde we suffer al to goe to the Diuel Verily when I reade the Olde stories and consider the Actes of the Apostles I finde no sutche order in those daies that onely the Pope should Summone Councelles And afterwarde in the time of Coustantine the Greate and of other Emperours when Councelles shoulde be called there was no greate accoumpte made of the Popes consente Cardinal Cusanus saith Negligente aut Contradicente papa Imperator potest praeceptiuè Synodos indicere ad prouidendum fluctuanti Ecclesiae If the Pope be negligente or if he saie naie the Emperoure to staie the wâ—ueringe state of the Churche maie commaunde Councelles by his ovvne Authoritie Thus the Emperoure Sigismunde called a Councel at constance notwithstandinge it stoode Pope Iohn mutche vpon neuer to yáelde his consente vnto it For in the same Councel he was depriued and of a Pope was made a Cardinal Yee saie yâ— Pope had Authoritie to Confirme Councelles Ergo Mutche more he had Authoritie to calle Councelles And here yée tel vs a very solemne tale what is CoÌ„mauÌ„dinge what is Assentinge what is Authorizinge what is Ratifieinge as if it had benne somewhat to the pourpose But if your reason holde then must General CouÌ„celles haue many Callers For as I shal hereafter sufficieÌ„tly prooue not onely yâ— Pope or the other principal Patriarkes but also al other Bishoppes yâ— were presente yea Emperours Kinges Lieutenantes Counsellers had Authoritie to Confirme Councelles Sozomenus saith Nec Romanus nec Vicentinus nec alij confirmarunt This Councel was Confirmed neither by the Bishop of Rome nor by the Bishop of Vicentia nor by the reste of the Bishoppes And the Emperoure Martianus saith Sacrosancto nostrae serenitatis Edicto venerandam Synodum Confirmamus Wee Confirme the Reuerende Councel by the Holy Edicte of oure Maiestie Yee saie Pope Syluester sente that Famous Learned Father Hosius the Bishop of Corduba to the Councel of Nice to represente his personne This maie wel passe emonge the reste of your Truthes For neither was Hosius there in the Popes behalfe but in his owne nor was Pope Syluester then aliue or hable to sende him duringe the whole time of the Nicene Councel notwithsstandinge any thinge that your Fabulare Peter Crabbe hath saide to the contrarie As for Hosius the Bishop of Corduba of what Authoritie and estimation he was in al Ecclesiastical Assemblies it maie appeare by these woordes of Athanasius In qua Synodo Dux ille Antesignanus non fuit Quae Ecclesia istius Praesidentiae non pulcherrima monumenta retinet In what Councel hath not Hosius benne Chiefe and Presidente What Churche is without somme notable remembrance of his gouernmente Certainely M. Hardinge it seemeth he was a greate deale too good to be sente so farre in a deade mannes errante Notwithstandinge Iulius beinge then Bishop of Rome for that he was vnhable to trauaile bicause of his age sente thither twoo Priestes Vitus and Vincentius to supplie his roume Thus he did not of pride the better by his absence to maineteine a state but onely for that he was forced of necessitie so to doo For if he had benne hable to trauaile so farre he had benne forced to goe thither him selfe Therefore Pope Agatho afterwarde thus excused his Absence vnto the Emperoure Christianissimi Domini Filij secundum Pijssimam Iussionem Mansuetudinis vestrae pro Obedientia quam debuimus praesentes confamulos nostros misimus My moste Christian Lordes and Children accordinge to the moste godly Commaundement of your Maiesties and accordinge to the Obedience that wee owe of dewtie we haue sente these presente oure Felowe Seruantes Other Bishoppes in like cases of age or infirmitie did the like For example Lucifer the Bishop of Sardinia sente Herennius and Agapetus and Paulinus sente Maximus and Calemerus to the Councel of Nice to be in their stéedes Yee saie Vitus and Vincentius for that they were the Popes Legates had therefore the Firste place in Subscription emonge the Bishoppes Here is an other greate Vntruthe For Theoderetus saithe the Firste and Chiefe of al that companie bothe in place in speache was not Vitus or Vincentius the Popes Legates but Eustathius the Patriarke of Antioche Touchinge these twoo the Popes Legates Sozomenus placeth them onely in the Fourthe roume Athanasius saithe Subscripserunt Hosius ab Hispania Iulius Romanus per Archidamum Philoxenum Presbyteros They Subscribed their names to the Councel Hosius that came out of Spaine and Iulius the Bishop of Rome by Archidamus and Philoxenus Priestes that were his Legates By whiche woordes he alloweth the Bishop of Romes Legates the Seconde place in Subscription but not the Firste And thus yee see Hosius the Bishop of Corduba subscribeth before Iulius the Bishop of Rome In the Councel of Aphrica Philippus and Asellius the Popes Legates had the Laste Place in Subscription after al others In the Councel of Chalcedon Philippus one of the Popes Legates had
very vnlikely Cardinal Poole séeinge the mater to passe so cleare telleth vs roundely in one woorde that Eusebius and Constantius were Ariane Heretiques and therefore refuseth the whole storie written by Eusebius touching the Christening of Constantine But sommewhat to soothe you in your tale let a Fable stand for Truth let vs graunt you an impossibilitie y◠Constantine was Baptized by Pope Syluester being dead Yet wil you néedes geather hereof that the Emperour is Subiecte to the Pope Or that the Pope hath Authoritie to calle Councelles What wil you then saie when the Emperoure is Baptized by somme other Prieste or Bishop or by a Midvvife Shal euery of these therefore require to haue and to doo y◠like Or muste wée beléeue that sutche a Prieste Bishop or Midvvife shal haue Authoritie to calle Councelles In déede this were a good shorte waie to geate Supremacie But it might haue pleased you to remember that y◠Cardinal of Ostia vseth alwaies of Office to Consecrat the Pope Yet I trow yée wil not therefore place him aboue the Pope Elizaeus anointed King Iehu yet was he not therefore aboue the Kinge Your owne Doctoure saithe Quòd hoc Argumentum non concludat patet quia in Veteri Lege Sacerdotes qui Reges inungebant indubitanter Regibus Subdebantur It appeareth that this Argumente concludeth nothinge For in the Olde Lavve the Priestes that anointed the Kinges were vndoubtedly subiecte to the Kinges To conclude what right Emperoures had in Summoninge of Councelles by these fewe Authorities and Examples folowinge it maie soone appeare Eusebius saith Cōstantinus Synodū Oecumenicā Collegit Episcopos vt Vndique accelerarent honorificis literis conuocauit Not the Pope but Constantine geathered a General Councel and by honorable Writes called y◠Bishoppes of al Countries to repaire thither Theodoretus saithe A greate and a Holy Councel was geathered to Nice by the Grace of God and not by the Pope but by the Godly Emperoure Sozomenus saithe Not the Pope but The Emperoure Constantine wrote vnto al the Rulers of the Churches that they shoulde be at Nice by a daie to the Bishoppes of the Apostolique Sees to Macarius the Bishop of Hierusalem and to Iulius the Bishop of Rome In which woordes this also maie be noted that y◠Pope then was vnder the Emperours Summone no lesse then others In the Councel of Constantinople the Bishoppes wrote thus vnto the Emperoure Ex mādato tuae Pietatis Constantinopolim cōuenimus Wee are comme to Constantinople not by y◠Popes Authoritie but by your Maiesties Commission Athanasius saithe Ab Imperatore praefectisque Literae sequentes in omnem partem missae sunt eos qui illuc ituri essent conuocantes These Letters or Writes folowinge were sente out into al places not from the Pope but from the Emperoure and his Lieutenantes summoning them that should comme vnto the Councel S. Chrysostome saith Wee wente in and humbly besought not y◠Pope but the moste Christian Prince to calle a Councel S. Ambrose speakinge of him selfe and of other Bishoppes beinge then at the Councel of Aquileia saithe thus Nos conuenimus Aquileiam iuxta Praeceptum Imperatoris Were are mette togeather at Aquileia by the Commaundemente of the Emperoure and not of the Pope S. Hierome saithe Orientis atque Occidentis Episcopos ob quasdam Ecclesiasticas dissensines Romam Imperiales Literae contraxerunt To staie certaine Ecclesiastical dissensions not any the Popes Letters of Commaundemente but the Emperours VVrites caused the Bishoppes as wel of the Easte as of the VVeaste to drawe to Rome Of Pope Leo wee haue saide before Beinge Pope and as M. Hardinge imagineth hable to summone the world with a becke thus he writeth to the Emperoure Theodosius Dignetur pietas vestra supplicationi nostrae annuere vt intra Italiam haberi iubeatis Episcopale Concilium We beseeche your Godly Maiestie to graunte vnto our humble requeste that it maie please you to commaunde a Councel of Bishoppes to be holden within Italie Sozomenus saithe The Arians besought not the Pope but the Emperoure Constantius to commaunde a Councel to be holden at Antioche The same Arians afterwarde besought not the Pope but the same Emperoure Constantius to summone an other Councel to Millaine Againe sozomenus saithe The Catholique Bishoppes sente Hypatianus theire Embassadoure to entreate not the Pope but the Emperoure that to redresse certaine Erroures they might haue leaue to meete togeather Pope Liberius saithe A Councel is holden at Millaine not by my Authoritie but by the Commaundemente of the Prince Pope Leo saithe The greate Councel of Chalcedon was sommoned not by him selfe but by the trauaile of Martianus the Emperoure The Emperoure Constantius Commaunded twoo seueral Councelles to be keapte at one time the one at Seleucea in Isauria in the East the other at Ariminum in Italie in the VVeaste Socrates saith Sithence the Emperours were firste Christened the state of the Churche hathe hanged of them and the greateste Councelles haue benne and be keapte by theire aduise Thus many Anciente Councelles wée are hable to shewe you summoned by Emperours Nowe shewe you M. Hardinge either that the Emperoure did al these thinges by the Authoritie of the Pope or that the Emperoure was onely y◠Popes Summoner to calle to Councel sutche and so many as it shoulde like his Holinesse to commaunde Or that the Pope did euer sommone any one Ancient General Councel by his owne onely right without further Commission from the Emperoure then wil wée saie yée haue saide somme thing As for al that ye haue nowe said in good soothe it is lesse then nothinge The Apologie Cap. 12. Diuision 3. And when Rufine the Heretique had alleged for his Authoritie a Councel whiche as he thought should make for him S. Hierome his Aduersarie to confute him Tel vs quod hee vvhat Emperoure commaunded that Councel to be called The same S. Hierome againe in his Epitaphe vpon Paula maketh mention of the Emperours Letters whiche gaue commaundemente to cal the Bishoppes of Italie and Graecia to Rome to a Councel M. Hardinge Bisides that ye doo strangely to cal Rufine an Heretike wee saie that S. Hierome might wel demaund what Emperoure summoned that Councel which was neuer summoned Againe we confesse that some Emperours haue summoned both Latine and Greeke Bishops But ye proue not that any did it as supreme heade and as iudge in matters of Religion but by the consent of the Bishops of Rome as I haue declared before The B. of Sarisburie Were you not a stranger in your owne Bookes M. Harding yée would not thinke it so strange a mater to heare Ruffinus called an Heretique S. Hierome doubted not so to calle him Thus he saith Dum mihi inconstantiae crimen impingit se Haereticū c Ita verrit Origenē vt qui in Trinitate Catholiquum legeret in alijs Haereticū non
he would not onely haue taken counsel of Nectarius the Catholike Bishop but also of the Arians Macedonians and Eunomians For he is not a right Iudge that calleth one side onely to him and in iudgemente is ruled by it If then it be plaine that the Emperoure onely consulted with Catholiques it is no lesse plaine that he sate not Iudge vpon the Catholiques VVhat did he then Verely he entended to execute that iudgement whiche the Bishops had pronounced at Nice and therefore he conferred onely with menne of that side And because he was enstructed that by disputation no good should come he chose this way to make al to write their opiniōs Not that he minded nowe to lerne his Faithe out of their writinges sith he had lerned that longe before and professed the same in his Baptisme but he sought a way whereby to put al Heretiques to silence Therefore hauing read al the writinges and hauinge made his praier to God for grace to chose the better side whiche also he made not doubtinge of his Faithe for els he were an Infidel and vnworthy to be a Iudge euen in the Temporal matters among Christians but partely he declared that al goodnes is to be asked of God partely he would the Heretiques to vnderstande that he wont not to worke with affection but with the feare of God Thus hauing praied and readen the writinges he executed the iudgemente of the Nicene Councel and reiected those Heretiques Nowe to retourne to the wordes of the Apologie how saie thei that the Emperoure not onely sate among Bishoppes but also causae disceptationi praefuit was chiefe Ruler and moderatour of the reasoning and debating of the mater Thei cannot saie thus as of a Councel whereof thei talke For there was no Councel indicted not onely by the Pope but neither by the Emperoure nor by any other Archebishop ‡ It was a priuate callinge together of certaine heades of eche Secte and not a solemne ordinarie councel If there were no Councel of Bishoppes no sittinge of Bishoppes if no sitting no presidence at al. Howe then was Theodosius President and Iudge of Ecclesiastical causes If we shal reporte the thinge as it was in truthe done onely Theodosius vsed a politike way to put Heretiques to silence Other iudgement he tooke not vpon him as he that protested alwaies that Spiritual causes and controursies of Doctrine could not better be decided then by Bishoppes For whiche saieinge S. Ambrose praised him So that we are sure of Theodosius that he neuer meante to intermedle with Ecclesiastical maters otherwise then to execute the Bishoppes Decrees The B. of Sarisburie Here yee saie it is a woonder to see howe these menne abuse the Ecclesiastical stories It was a Priuate Councel yee saie whereat Theodosius was present and not a General As if this poore healpe were sufficiente to salue the mater or as if a Priuate Councel were no Councel Or as if an Emperoure might sitte as a Iudge in priuate Councelles but not in General The storie in briefe is this Theodosius the Emperoure the better to bringe his Churches into Vnitie Commaunded an Assemblie of y◠Bishoppes and beste Learned to appeare before him and eche parte to write a seueral Confession of his Faithe that he him selfe might Iudge bitweene them whiche Faithe were the beste Hauing receiued theire writinges he willed Publique Praiers to be made and also bothe openly priuately praied him selfe that it might please God to assiste him with his Holy Sprite and to make him hable to Iudge iustely Then he perused and considered eche Confession a sunder by it selfe allowed onely the Catholiques and Condemned the Confessions that were written by the Arians and Eunomians and tare them in peeces This is the true reporte of the storie M. Hardinge Whatsoeuer yee haue added hereunto as your manner is it is your owne Nowe whether the Emperoure Theodosius tooke vpon him to Heare and Determine Ecclesiastical Causes of Religion or no I reporte me to your owne indifferente iudgemente But yee wil saie The Emperoure presumed not to Iudge any thinge of him selfe but was wholy ruled by the Bishoppes as the executoure of their willes And hereof yee saie yee are wel assured Thus by your handlinge yee make the Prince onely your Bishops man to strike blindely whomsoeuer your Bishop shal Commaunde to Condemne to Depriue to Spoile to Kille his owne Subiectes not of any Iudgemente or Knowledge but onely vpon the doubteful Credit and at the pleasure of your Bishop So simple yee make this Godly Emperoure in his dealing He willed the Cōgregation to praie He praied him selfe that God would directe him with his Sprite and geeue him wisedome to discerne the Truthe He Conferred the Confessions He weighed eche Reason He allowed one side for true and godly Al the reste he Condemned for false and wicked And yet ye saie yee are sure of Theodosius that he intended not to Iudge whether of al these Sectes were the truer And so by youre discretion he bothe Allowed and Condemned withoute Iudgemente he knewe not what The Apologie Cap. 14. Diuision 1. In the Councel of Chalcedon a Ciuile Magistrate Condemned for Heretiques by the Sentence of his owne mouthe the Bishoppes Dioscorus Iuuenal Thalassius and gaue Iudgemente to put them downe from theire Dignities in the Churche M. Hardinge VVhere true and good mater wanteth for defence of this cause these menne care not what thei bringe so they make a shewe of some Learning to deceiue the vnlearned Firste for condemnation of Heretiques by sentence of a Ciuil Magistrate they alleage the name of the long Councel of Chalcedon not shewing in what Action or parte thereof it maie be founde True it is that al these three are named in that Councel Dioscorus Iuuenalis and Thalassius But that al three were condemned wee finde not Mutche lesse that were condemned by any Ciuil Magistrate doo we finde The condemnation of Dioscorus Archebishop of Alexandria was pronounced by the Legates of the Pope of Rome in forme as foloweth Paschasinus hauinge asked the consent of the Fathers present in the Councel to the condemnation of Dioscorus after his faultes rehearsed with his two felowes Lucentius Bishop of Tusculum and Bonifacius Prieste of the greate Churche of Rome saide The moste holy and blessed Archebishop of the great and elder Rome Leo by vs and by this present holy Synode with the thrise moste blessed and worthy of al praise Peter the Apostle who is the rocke and ‡ highest toppe of the Catholique Churche and who is the ‡ foundation of the right Faithe hath depriued Dioscorus as wel of the dignitie of his Bishoprike as also of his Priestly ministerie This was the sentence pronounced by the Popes Legates in the name of the Bishop of Rome vnder the Authoritie of Peter VVhiche sentence the whole Councel allowed This beinge true howe did the Ciuil Magistrate condemne Dioscorus VVas then
the Bishop of Lilybaeum or the Pope in whose name he gaue sentence a Ciuil Magistrate VVhat is impudencie what is licentious lieinge what is deceitful dealinge if this be not Of Iuuenalis Archibishop of Hierusalem and Thalassius Archebishop of Caesaria in Cappadocia thus mutche I saie They might wel haue a rebuke for misusinge them selues in the seconde Councel at Ephesus where they sate like Iudges without authoritie of thee See of Rome whiche as Lucentius saide in the Synode of Chalcedon was neuer orderly donne neither was it lauful to be donne they might I saie take a rebuke for so presuming besides the Popes authoritie but for as mutche as they mainteined not thiere fact but among other Bishoppes of the Eastcried out Omnes peccauimus Omnes veniam postulamus VVee haue al sinned VVee al beseche pardonne Yea for as mutche as Iuuenalis reiected the faulte vpon Elpidius who did not commaunde Eusebius the accuser of Eutyches to comme in and Thalassius saide he was not cause thereof it maie wel be they were pardonned although the honorable Iudges and Senate saide vnto them In Iudicio Fidei non est defensio In a Iudgement of Faithe this is no excuse But in case they were deposed then are we sure it was not donne by the Ciuil Magistrates otherwise then that they might allowe and execute the sentence of Deposition before geeuen The B. of Sarisburie If the Councel of Chalcedon seeme ouer longe with better reading yee maie make it shorter That Dioscorus Iuuenalis and Thalassius were al three condemned in that Councel that yee saie yee finde not Howe be it if â—ee had sought it better yee might soone haue founde it One of your owne Frendes of Louaine saithe that herein yee were toomutche ouerseene The very woordes truely recorded in the Councel are these Videtur nobis iustum esse eidem poenae Dioscorum Reuerendum Episcopum Alexandriae Iuuenalem Reuerendum Episcopum Hierosolymorum Thalassium Reuerendum Episcopum Caesariae Cappadociae subiacere à Sancto Concilio secundum Regulas ab Episcopali dignitate fieri alienos Vnto vs it seemeth right that Dioscorus the Reuerende Bishop of Alexandria and Iuuenalis the Reuerende Bishop of Hierusalem and Thalassius the Reuerende Bishop of Caesaria in Cappadocia shoulde be put to the same pounishemente and by the holy Councel accordinge to the Canons shoulde be remoued from their Episcopal dignities The which woordes yee might also haue founde fully reported in Euagrius Likewise also saithe Pope Leo touchinge the same De nominibus Dioscori Iuuenalis Eustachij vel potiùs Thalassij ad Sacrum Altare non recitandis dilectionem tuam hoc decet custodire Touchinge the names of Dioscorus Iuuenalis and Eustachius or rather Thalassius not to be rehearsed at the Holy Aultar whiche was the Communion Table yee must keepe this order But yee saie Notwithstanding these Bishoppes were condemned in the Councel yet the Ciuile or Laie Iudges condemned them not For they were there ye saie onely to see good order and to keepe peace This M. Hardinge is your owne onely idle gheaste without any manner further Authoritie onely grounded vpon your selfe Certainely the woordes of the Councel be plaine Gloriosissimi Iudices amplissimus Senatus dixerunt The moste Noble Iudges and moste woorthy Senate saide Likewise saithe Euagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lordes of the Emperours Councel decreed these thinges Neither were the Ciuile Iudges then so scrupulous to thinke thei might not deale in Cases of Religion as it maie wel appeare by theire woordes For thus they saie Gloriosissimi sudices Amplissimus Senatus dixerunt De Recta Catholica Fide perfectiùs sequenti die conuenienti Concilio diligentiorem Examinationem fieri opottere perspicimus The moste Noble Iudges and moste vvoorthy Senate saide Wee see that touchinge the Right Catholique Faithe the nexte daie when the Councel shal meete there muste be had a more diligente Examinatione And when the maters were concluded and published the Bishoppes of the East brake out into fauourable shootes in this sorte Iustum Rectum IudiciuÌ„ Vita longa Senatui Multi anni Imperatori Iuste and Righte is this Iudgemente Longe life vnto the Senate Many yeeres vnto the Emperoure For in al cases as wel Ecclesiastical as Temporal the Emperoure was Iudge ouer al. What so euer the Councel had determined without the Emperoures consent it had no force And therefore bothe the Bishoppes and other Temporal Iudges in the Councel vsed oftentimes to suspende to staie their Decrees in this sorte Videtur nobis iustum si placuerit Diuinissimo Pijssimo Domino nostro Vnto vs it seemeth right if it shal also like our moste vertuous and moste Godly Lorde the Emperoure In the ende thei conclude thus Omnibus quae acta sunt ad Sacrum Apicem referendis So that al our dooinges be remitted to the Emperoures Maiestie Al whiche woordes are borowed as the recte out of the Ecclesiastical storie of Euagrius Yee saie luuenalis and Thalassius might wel haue a rebuke for sittinge like Iudges in the Seconde Councel of Ephesus without Authoritie of the Pope O M. Harding either yee are mutche deceiued and prefume to speake before yee knowe whiche were great folie or els yee speake directely against your knowledge Conscience and willingely seeke to deceiue others whiche were greate wickednesse Verily ye might easily haue knowen that these three Bishoppes were condeÌ„ned not for intruding vpon the Popes authoritie as ye haue imagined but onely for Condemninge other Godly Bishoppes wickedly and without cause The woordes of the Councel are plaine Gloriosissimi Iudices dixerunt Vos quidem primitùs docuistis quia per vim necessitatem in pura Charta Coacti estis subscribere ad damnationem Sanctae memoriae Flauiani Orientales qui cum ipsis erant Reuerendissimi Episcopi clamauerunt Omnes peccauimus Omnes veniam postulamus The moste Nolse Iud 〈◊〉 lande yee haue here proued before vs that yee were driuen by force and violence in a â—â—anke paper to subscribe your names to the Condemnation of Flauianus of godly memorie The Bishoppes of the Easte and other Reuerende Bishoppes that were with them cried out VVe haue al offended VVe al desire pardoÌ„ne This in dede was theire faulte M. Hardinge Al that you imagine of vsurpinge the Popes Authoritie is but a fansie For the Popes Huge and Vniuersal Authoritie whereby nowe he clamenâ—a the whole Iurisdiction of al the worlde at that time was not knowen The same Councel of Chalcedon maketh him Equal in Authoritie and Dignitie with the Bishop of Constantinople The woordes be these Sedi Senioris Romae propter Imperium Ciuitatis illius Patres consequenter Priuilegia reddiderunt Et cadem intentione permoti Centum quinquaginta Deo amantissimi Episcopi aequa Sanctissimae Sedi Nouae Romae Priuilegia tribuerunt rationabiliter iudicantes Imperio Senatu Vrbem
as truely saie The Pope hathe no Povver ouer Goddes causes S. Chrysostome saithe Siquidem est in Causa Fidei fuge illum euita non solùm si homo fuerit verùm etiam si Angelus de Coelo descenderit If it be a Mater of Faith wherein he séeketh to abuse thée flee him and shunne him not onely if he be a man but also if an Angel should comme down from Heauen Thus it appeareth S. Ambrose refused not the Emperours Povver and Authoritie of Iudgemente in Cases Ecclesiastical but onely his wilful Ignorance his Tyrannie For that he knewe his Iudgemente was corrupted and not indifferente And for that cause he saithe Venissem Imperator ad Consistorium Clementiae tuae c. O my Lorde I woulde haue made mine appearance at your Consistorie to haue vttered these thinges in your Presence if either the Bishoppes or the People woulde haue suffered me For thei tolde me that Maters of Faith ought to be disputed in the Churche openly before the people Againe he saithe Veniant sanè si qui sunt in Ecclesiam Audiant cum Populo nō vt quisquā resideat Iudex sed vt vnusquisque de suo affectu habeat examen eligat quem sequatur Let them hardely comme to the Churche let them hearken togeather with the People not that any man should sitte as Iudge but y◠euery man mai after his own minde examine the mater so chuse whom he maie folow Of sutche Tyrannie in Councelles Athanasius likewise complaineth Quo iure cōtra nos Synodum vllam constituere potuerunt Aut qua fronte talem Conuentum Synodum appellare audent cui Comes Praesedit Vbi Spiculator apparebat Vbi Commentariensis siue Carcerarius pro Diaconis Ecclesiae aduentantes introducebat Comes imperio vtebatur Nos à Militibus ducebamur By what Lawe coulde they keepe a Councel againste vs Or with what face coulde they calle sutche an Assemblie by the name of a Councel Where as the Lorde Lieutenante was Presidente Where the Hangeman was Apparitoure Where the Iailer presented the suiters in steede of the Deacons of the Churche The Lieutenante did al thinges by Authoritie and Commaundement VVee were taken by the Souldiers and carried to Prison Therefore he saithe Fiat Ecclesiastica Synodus longè à Palatio vbi nec Imperator praesto est nec comes se ingerit nec Iudex minatur vbi Solus Timor Dei ad omnia sufficit c. Let there be made an Ecclesiastical Synode far from the Emperours Palaice where as neither the Emperoure is Present nor the Lieutenante thrusteth in him selfe nor the Iudge with his threates maketh menne afraide but where as the feare of God to al pourposes is sufficiente For this cause S. Ambrose refused to be tried by the Emperoure Valentinian That is to saie as then it was by a rasshe yong man by a man Vnbaptized and therefore no Christian by a Tyranne and by an Arian Heretique that vtterly denied the Godhedde of Christe Otherwise Athanasius him selfe was wel contented to committe his whole cause vnto the Emperoure For thus he saithe Postulamus causam istam Pientissimo Imperatori reseruari apud quem licebit iura Ecclesiae nostra proponere Planè enim confidimus eius Pietatem cognitis nostris rationibus nequaquam nos coudemnaturam esse VVee require that the Emperoures moste godly and moste Religious Maiestie maie haue the hearinge of the same mater Before whom we maie open bothe our Churches Right and also our owne For wee haue good hope that his Godlinesse vnderstandinge our Reasons wil neuer condemne vs. Likewise S. Augustine saithe vnto the Donatian Hereriques An fortè de Religione fas non est vt dicat Imperator vel quos miserit Imperator Our ergo ad Imperatorem vestri venere legati Cur eum fecerunt Causae suae Iudicem Is it not lawful for the Emperoure or his Deputee to geue Sentence in a mater of Religion VVherefore then went your Embassadours to the Emperoure Why made they him the Iudge of their cause Thus M. Hardinge it appeareth that you in defraudinge Emperours and Kinges of theire Emperial and Princely Right are faine to take parte with the Donatian Heretiques As for vs wée claime no other right in Ecclesiastical Causes vnto our Christian Princes this daie then that maie wel appeare hathe benne iustely vsed bothe by Constantinus the Emperoure and also by other Catholique and Godly Princes The Emperoure Theodosius wrote thus vnto the Councel of Chalcedon Quoniam scimus Magnificentissimum Florentium Patritium esse Fidelem probatum in Recta Fide volumus eum interesse audientiae Synodi quoniam sermo de Fide est For that wee knowe the moste Noble Florentius to be faitheful and wel approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas himselfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touching the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his Power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente Iewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Pristes morally was
the more encrease Notwithstandinge it is noted by the Learned of your owne side that these Epistles bitweene the Emperoure the Pope in the Oldest Allovved Bookes are not founde and therefore are suspected to sauoure of somme Romaine forgerie Hereby it is easy to vnderstande that vntil the time of the Emperoure Iustinian which was welneare six hundred yeeres after Christe the Bishoppes of the Easte Churche were not subiecte to the Bishop of Rome and that for so longe time the Pope was not yet knowen for the Heade of the Vniuersal Churche of God One of your owne Allowed Doctours saithe thus Dicere quo'd Princeps non potest facere Leges vel eis vti quousque fuerint approbatae per Papam falsum est To saie that the Prince cannot either make or vse his Lawes before the Pope haue allowed them it is plainely false Abbate Panormitane to qualifie the mater saithe thus Lex Principis Praeiudicialis Ecclesijs non extenditur ad Ecclesias nisi expressè approbetur per Papam Sed si fauet Ecclesijs intelligitur approbata nisi expressè reprobetur The Princes Lawe if it be Preiudicial or hurteful to the Churche is not extended vnto the Churche onlesse it be expressely allowed by the Pope But if it be profitable for the Churche wee muste thinke it is allowed onlesse it be expressely disallowed But here M. Hardinge this one thinge yee maie note by the waie that notwithstandinge you cannot finde by any shifte or coloure whereof ye lacke no stoare that the Pope hath Authoritie to allovve the Emperours Lavves yet of the other side wee are hable readily to finde that the Emperoure hath Authoritie to allovve the Popes Lavves For so the Emperoure Iustinian him selfe saithe A praecedentibus nos Imperatoribus à nobis ipsis rectè dictum est Oportere Sacras Regulas pro Legibus valere It is wel saide bothe by other Emperours our Predecessours and also by vs that the Holy Canons muste be holden for Lawes Likewise saithe Pope Honorius 3. Imperator Iustinianus decreuit vt Canones Patrum vim Legum habere oporteat The Emperoure Iustinian hath decreed that the Canons of the Fathers shal haue the force of Lawes But what can be so plaine as that Iustinian hereof writeth him selfe These be his woordes Nisi intra praescriptum tempus ad Ecclesias suas redeant deponantur alij in illorum locum surrogentur idque Authoritate vi huius Praesentis Legis Onlesse Bishoppes and Priestes repaire againe vnto their Churches by a daie appointed let them be depriued from their liuinges and let others be placed in their roumes not by the Authoritie of the Pope but by the force and Authoritie of this Presente Lavve So saithe S. Augustine Reges in Terris seruiunt Christo faciendo Leges pro Christo Kinges in the worlde serue Christe in that they make Lawes for Christe Likewise saithe Iustinian Legum Authoritas Diuinas Humanas res bene disponit By the Authoritie of the Emperours Lawes bothe Heauenly and worldly thinges are wel ordered And againe Nullum genus rerum est quod non sit penitùs quaerendum Authoritate Imperatoris Is enim recipit à Deo communem gubernationem Principalitatem super omnes homines There is no kinde of thinge but it maie be thorowly examined by the Authoritie of the Emperoure For he receiueth from God a General Gouernemente and Principalitie ouer al menne that is as wel of the Cleregie eas of the Laitie So saithe Paulus the Bishop of Apamea vnto the same Emperoure Iustinian vpon the deathe of Agapetus the Bishop of Rome Transtulit ipsum Dominus vt Plenitudinem directionis Vestrae custodiret Serenitati Our Lorde hath taken the Pope awaie that he mighte reserue the whole fâ—lnesse of order vnto your Maiestie Touchinge the Depriuation of the twoo Popes Syluerius and Vigilius yee saie It was donne onely by Theodora the Empresse and not by the Emperoure Iustinian and therein yee thinke yée haue taken vs in somme greate aduantage Notwithstandinge in your owne Pontifical it is written thus Belisarium interrogauit Imperator quomodò se haberet cum Romanis vel quomodò in loco Syluerij statuisset Vigilium Tunc gratias ei egerunt Imperator Augusta The Emperoure demaunded of his Captaine Belisarius howe he had donne with the Romaines and howe he had deposed Pope Syluerius and placed Vigilius in his steede Vpon his answeare bothe the Emperoure and the Empresse gaue him thankes Nowe yee knowe it is a Rule in Lavve Ratihabitio retrotrahitur mandato comparatur The Allovvance of a thinge donne is as good as a Commission for the dooinge Somme of your Frendes haue saide Totus Mundus non potest Deponere aut Iudicare Papam The whole worlde cannot Depose or Iudge the Pope Yet Eutropius saithe Si quando Imperialis Legatus mitteretur à Principe vt Romanus Pontifex proficisceretur Constantinopolim ad Imperatorem omni neglecta occasione ibat etiamsi pro certo sciret se iturum in exilium If the Emperours Embassadoure had coÌ„maunded the Bishop of Rome to appeare at Constantinople before the Emperoure he wente streight waie without excuse Yea although he certainely knevve that he shoulde be bannished Here I leaue sundrie Examples of Emperours that by their Authoritie haue Deposed not onely other Bishoppes but also Popes As the Example of Honorius that Deposed Pope Bonifacius Of Theodoricus that Deposed Pope Symmachus Of Otho that Deposed Pope Iohn 12 Of Henrie that Deposed Pope Benedictus 9. and that as it is recorded not by wilful might or Tyrannie but Imperiali Canonica Censura By his Emperial and by the Canonical Censures Yea one of your owne Frendes saith thus Populus commendabiliter Zelo Fidei commotus Constantinum Papam qui erat Ecclesiae in scandalum priuauit oculis Deposuit The people of Rome moued with the Zele of Faithe tooke Pope Constantine and pulled out his eies and Deposed him for that he was sclaunderous vnto the Churche and they deserued greate Praise for the same How be it yée saie these twoo Popes Syluerius and Vigilius were Good Menne and Godly Fathers and therefore the remouinge of them was Violence and Tyrannie And hereto yee apply the vnsauerie Similitude of your Homely Puddinges Notwithstandinge what Vertue or Holinesse was in either of these menne it maie soone appeare by the storie Pope Syluerius was chosen Pope by Corruption and Simonie contrarie to the wil of the Cleregie Pope Vigilius accused him of Treason for that he woulde haue betraied the Cittie of Rome to the Gotthians As for Pope Vigilius youre Pontifical saithe He was a False Witnesse againste his Predecessoure Pope Syluerius He sought vndewe meanes to remoue him and to place him selfe He keapte him in Prison and sterued him for hunger He gaue a greate somme of monie to procure the Popedome to him selfe He killed
ita credimus Leo Papa ita credit Cyrillus ita credit Leo Anatolius ita credunt Al wee beleue thus Pope Leo beleueth thus Cyrillus the Bishop of Alexandria beleueth thus Leo and Anatolius the Bishop of Constantiaople beleue thus So saithe Tertullian Videamus quod lac à Paulo Corinthij hauserint ad quam Regulam Galathae sint recocti quid legant Philippenses Thessalonicenses Ephesij quid etiam Romani de proximo sonent quibus Euangelium Petrus Paulus sanguine quoque suo signatum reliquerunt Lette vs see what milke the Corinthians suckte of S. Paule after what Paterne the Galathians were refourmed what the Philippians reade what the Thessaloniens what the Ephesiens what sounde the Romaines geeue that are so neare vs vnto whom Peter and Paule haue leafte the Gospel sealed and confirmed with their Bloude In like sorte writeth Gregorie Nazianzene of the Churche of Caesarea Cuiuslibet Ecclesiae tanquam Corporis Christi habenda est ratio maximè verò nostrae Caesariensis quae ab initio fuit nunc est Mater propè omnium Ecclesiarum Eam Christiana Respublica velut Centrum suum Circulus vndique obseruat non solùm propter Orthodoxam Doctrinam vbique ab initio praedicatam sed etiam propter conspicuam Concordiae Gratiam quam diuinitùs accepit We muste make greate accoumpte of al Churches euen as of the Body of Christe but specially of this our Churche of Caesarea for that it hath benne frō the beginninge and stil is in a manner the Mother of al Churches The whole Christian Common VVeale beholdeth this Churche of euery side euen as the Circle beholdeth the Center not onely for the Catholique Doctrine that from thence hath benne published euerywhere but also for the notable Grace of Concorde that it hath receiued from aboue Thus the Aunciente Godly Fathers willed the Faitheful to haue recourse vnto euery of these Churches of Smyrna of Ephesus of Constantinople of Alexandria of Laodicea of Tharsus of Iconium of Antioche of Caesarea of Melite of Nice of Scythia of Martianopolis of Corinthus of Galatia of Philippi of Thessalonica of Ephesus of Rome not for any secrete vnremoueable vertue in them conteined but onely as Irenaeus saith for y◠the Tradition Doctrine of the Apostles had continewed there stil without corruption Therefore Tertullian saith Percurre Ecclesias Apostolicas apud quas ipsae adhuc Cathedrae Apostolorum suis locis praesidentur apud quas ipsae Authenticae Literae eorum recitantur sonantes vocem repraesentantes faciem vniuscuiusque Proxima est tibi Achaia Habes Corinthum Si non longè es à Macedonia habes Philippos habes Thessalonicenses Si pores in Asiam tendere habes Ephesum Si autem Italiae adiaces liabes Romam vnde nobis quoque Authoritas praestò est Renne ouer and beholde the Apostolique Churches where as the Apostles Chaires are yet stil continewed and where as the Authentical VVritinges of the Apostles are openly pronounced soundinge out the voice and representinge the face of eche one of them The nexte Countrie to you is Achaia There haue you the Churche of Corinthe If yee be not for from Macedonia there haue yee the Churche of Philippi and the Churche of Thessalonica If yee maie goe ouer into Asia there haue yee the Churche of Ephesus If yee border neare to Italie there haue yee the Churche of Rome from whence wee also dwellinge in Aphrica maie with speede receiue Authoritie Againe touchinge the name of a Churche Apostolique whereby yée woulde euermore séeme to vnderstande the Churche of Rome he saithe thus Tot ac tantae Ecclesiae vna est illa ab Apostolis Prima ex qua omnes Sic omnes prime omnes Apostolicae dum vnam omnes probāt Vnitatem These so many and so great Churches are al that same one firste Churche planted by the Apostles from whence issued al the reste And so are they al Firste Churches and al Apostolique in that they al folowe one Vnitie Thus the Anciente Fathers taught the People to refourme them selues by the Example and Doctrine not onely of the Churche of Rome but also of al other Notable Apostolique Churches Neither were they directed onely by the Authoritie of Anciente Churches but also by the Authoritie of certaine particulare VVoorthy Menne For Resolution in cases of doubte somme sente to S. Augustine somme to S. Hierome somme to the Bishoppes of France somme to the Bishoppes of Rome and somme to others S. Hierome thus writeth vnto S. Augustine Tu vt Episcopus in toto Orbe notissimus debes hanc promulgare Sententiam in assensum tuum omnes Coepiscopos trahere Thou as the moste notable Bishop in al the worlde oughteste to publishe this Decree and to drawe al thy Felowbishoppes vnto thy Iudgement Yet was S. Augustine the Bishop of Hippo in Aphrica and not of Rome Certainely wheresoeuer any flame of Truthe and Learning maie appeare out of what place so euer it breake foorthe men wil of them selues willingely gréedily flée vnto it Damasus the Bishop of Rome wrote vnto S. Hierome in doubteful Cases to knowe his counsel S. Hierome him selfe saith Filius meus Apodemius de Oceani littore atque vltimis Galliarum finibus Roma praeterita quaesiuit Bethlehem My sonne Apodemius comminge from the shoare of the Ocean Sea and from the furtheste Coaste of France leauinge Rome sought for Bethlehem where I dwelle to conferre with mee Likewise S. Ambrose saith Post Alexandrinae Ecclesiae Episcopi quoque Romanae Ecclesiae Definitionem per Literas plaerique meam adhuc expectant Sententiam After y◠Resolution of the Churche of Alexandria and also of the Bishop of the Churche of Rome many menne yet write Letters vnto me and woulde also vnderstande my iudgemente Pope Liberius him selfe writeth thus vnto Athanasius the Bishop of Alexandria Si mecum sentis quoeso subscribas quò certiores reddamur num eiusdem nobiscum suffragij sis eademque statuas de Vera Fide vt ego securior efficiar Tuaque mandata indesinenter obeam If yee be of my Iudgemente then I beseeche you to subscribe your name vnto these Articles that I maie be out of doubte whether you thinke as I thinke touchinge the True Faithe and that I maie be the better confirmed in mee self and maie euermore doo your Commaundementes without delaie Here you sée your Heade of the Churche offereth him selfe with al vis Vniuersal Povver to be at the Commaundèmente of an other inferioure Bishop Bernarde beinge but an Abbate writeth thus vnto Pope Eugenius Aiunt non vos esse Papam sed me Et vndique ad me confluunt qui habent negotia They saie that I am Pope and not you And on euery side they that haue suites comme renninge vnto mee Thus were menne woonte to séeke for Counsel not onely at Rome but also where so euer it might be founde
leafte him wee coulde not come to Christe Neither wil he nowe make any other league with vs then sutche a one as Nahas the Kinge of the Ammonites woulde haue made in times paste with them of the Cittie of Iabes whiche was to put out the Right Eie of eche one of the Inhabitantes Euen so wil the Pope plucke from vs the Holy Scripture the Gospel of our Saluation and al the Confidence whiche wee haue in Christe Iesu And vpon other condition can he not agree vpon peace with vs. M. Hardinge Ye are not fallen from the Bishop of Rome onely whiche were a damnable schisme but ye are fallen from Christes Churche Your comparison of the Pope with kinge Nahas is not very agreable But sirs ye speake more maliciously then credibly Be ye good Christen men and conforme your selues to the Catholique Faithe and denie Christe and his Gospel For this also yee shoulde haue added and I warrant you the Pope wil not plucke from you neither the Scriptures nor your confidence in Christe Iesu no more then he dooth from vs. The Apologie Cap. 20. Diuision 3. For whereas somme vse to make so greate a vaunte that the Pope is onely Peters Successour as though thereby he carried the Holy Ghoste in his bosome cannot erre this is but a mater of nothing a very trifelinge tale Gods Grace is promised to a good minde and to any one that feareth him not vnto Sees SuccessioÌ„s Richesse saithe S. Hierome maie make a Bishop to be of more might then the reste but al the Bishoppes whosoeuer they be are the Successours of the Apostles If so be the Place and Consecration onely be sufficient why then Manasses Succeded Dauid and Caiphas Succeded Aaron And it hath benne often seene that an Idol hath benne placed in the Temple of God In olde time Archidamus the Lacedemonian boasted mutche of him selfe howe he came of the bloud of Hercules But one Nicostratus in this wise abated his pride Nay quod he thou seemest not to descende from Hercules For Hercules destroied euil menne and thou makest good menne euil And when the Phariseis bragged of their linage howe they were of the kinred and bloude of Abraham Ye saithe Christe seeke to kil me a manne vvhiche haue tolde you the truthe as I hearde it from God Thus Abraham neuer did Yee are of youre Father the Diuel and vvil needes obeie his vvil M. Hardinge The Pope succedeth Peter in auctoritie and power For whereas the Shepe of Christe continewe to the worldes ende he is not wise that thinketh Christe to haue made a shepeherde temporarie or for a time ouer his perpetual flocke Then what shepeherdly endoument our Lorde gaue to the firste shepeherde at the institution of the shepeherdely office of the Churche that is he vnderstanded to haue geeuen ordinarely to euery successour To Peter he gaue that he obteined by his praier made to the Father that his Faithe should not faile Againe to him he gaue grace that to performe the performance whereof at him he required to witte that he confirmed and strengthened his brethren wherefore the grace of stedfastnesse of Faithe and of confirminge the waueringe and doubtful in Faithe euery Pope obteineth of the holy Ghoste for the benefite of the Churche And so the Pope although he maie erre by personal erroure in his owne priuate iudgemente as a man and as a particular Doctour in his owne opinion yet as he is Pope the successour of Peter the Vicar of Christe in earthe the shepeherde of the vniuersal Churche in publique iudgemente in deliberation and definitiue sentence he neuer erreth nor neuer erred For when so euer he ordeineth or determineth any thinge by his highe Bishoply Auctoritie intendinge to binde Christen menne to performe or beleue the same he is alwaies gouerned and holpen with the grace and fauour of the holy Ghoste This is to Catholique Doctours a very certaintie though to sutche doughty Clerkes as ye are it is but a mater of nothinge and a very triflinge tale Gods grace in one respecte is promised bothe to a good minde and to one that feareth God and also in an other respect to the successours of Peter S. Hieromes saieinge to Euagrius whiche nowe you haue alleaged three or foure times wil not handsomly serue you for so diuerse pointes as a shipmans hose for diuerse legges Once againe I tel you thereby he meaneth nothinge els but that the greatnes of Rome ought not to geue Auctoritie to a wronge priuat custome by whiche Deacons in certaine cases were preferred before Priestes against the right generall custome of the worlde And bishoppes be the successours of the Apostles we graunte yet is the Pope the successour of Peter who was shepeherde of al Christes Lambes and shepe and therefore also of the Apostles them selues and so hath a higher auctoritie As for your example of Archidamus who boastingly fetched his petigree from Hercules you muste consider succession of vertue alwaies foloweth not succession of bloude Nowe wee doâ— acknowledge in the Pope a succession of shepeherdly power euen sutche as was in Peter VVhiche power is not taken awaie by lacke of Peters holines Christe likewise by his answeare to the Phariseis though he affirmed they succeded not Abraham in loue of truthe and that for their malice they were of their Father the Deuil yet â—e denied not but that they came lineally of Abraham and were of his bloud though not of his godlines Sutche succession meane not we speakinge of the Pope whose succession is deriued of Peter but the succession of power and auctoritie and of infallibilitie of Faithe in iudgemente and sentence definitiue The B. of Sarisburie Here wee haue founde one Pope with twoo Capacities In one respecte he is a Man in an other respecte he is aboue a Man but whether in that respecte he be Angel or Archangel it is paste in silence One waie he Succedeth Peter an other waie he Succedeth I knowe not whom One waie he maie Erre an other waie though he woulde neuer so faine he cannot erre In his Bed at his Table on Horsebacke or els where wee maie wel mistruste him for in these places he maie be deceiued as wel as others But in Councel in Consistorie and in place of Iudgemente it is moste certaine yee saie he cannot erre For in these places he hathe the Holy Ghoste I trowe at his Commaundemente His Povver Pastoral his Succession in Authoritie and Infallibilitie of Faithe his Place his Chaire his Consecration are sufficiente for euer to preserue him from Erroure To like pourpose Salluste sommetime saide of Cicero Aliud Stans aliud Sedens de Republica sentit While he Standeth vp he hath one minde touching the common State When he sitteth downe he hath an other Apolloes Nonne while she sate mewed in her Caue was inspired and Prophesied and gaue Oracles but after that shee came
abroade shee was no wiser then other wemen Thus your Doctours saie as it is before reported Veritas adhaeret Cathedrae Papa sanctitatem recipit à Cathedra The Popes Truthe is fastened vnto his Chaire The Pope from his Chaire receiueth his Holinesse It shameth mee M. Hardinge to see you so vainely occupied about these vanities Yee maie wel be liberal in dealinge hereof They coste you but litle they are onely your owne Scriptures Doctoures or Councels to witnesse your saieinges yee allege none For further declaration of this whole mater I beseche thee good Christian Reader to consider the shorte treatie that I haue written before touchinge the sundrie Erroures and euidente Heresies that haue benne notably founde in Popes Alphonsus de Castro one of M. Hardinges owne special Doctours saithe Non dubitamus an Haereticum esse Papam esse coire in vnum possint c. Non enim credo aliquem esse adeò Impudentem Papae Assentatorem vt ei tribuere hoc velit vt nec Errare nec in Interpretatione Sacrarum Literarum hallucinari possit Wee doubte not whether one man maie be a Pope and an Heretique bothe togeather For I beleue there is none so shamelesse a flatterer of the Pope that wil saie as you saie M. Hardinge The Pope can neuer Erre nor be deceiued in the Exposition of the Scriptures Likewise Erasmus saithe Si verum est quod quidam asseuerant Romanum Pontificem Errore Iudiciali Errare non posse quid opus est Generalibus Concilijs quid opus est in Concilium accersere Iurisconsultos ac Theologos eruditos Si Papa pronuntians labi non potest cur datus est Appellationi locus vel ad Synodum vel ad eundem rectiùs edoctum Quorsum attinet tot Academias in tractandis Fidei quaestonibus distorqueri cùm ex Vno Pontifice quod verum est audire liceat Imò qui fit vt huius Pontificis decreta cum illius Pontificis decretis pugnent If it be true that somme menne saie that the Bishop of Rome can neuer Errre in Erroure of Iudgemente what neede wee then so many General Councelles And in the same what neede wee so many Lavviers and learned Diuines If the Pope cannot Erre in geeuinge sentence wherefore lieth there any Appeale from the Pope either to a Councel or els to the Pope him selfe beinge better enfourmed What neede wee to trouble so many Vniuersities in discussinge of Maters of Faithe whereas wee maie learne the Truthe of the Pope alone Naie howe commeth it aboute that one Popes Decrees are founde contrarie to an others if it bee so certaine that the Pope who so euer he be and what so euer he saie can neuer Erre That yee speake of Peters Succession is vaine and childishe Of suche folie Athanasius saithe Persuasus est in Magnitudine Vrbium Religionem esse sitam This wise man imagineth that Religion standeth in the Greatenesse of Citties S. Hierome saithe Potentia Diuitiarum Paupertatis Humilitas vel Sublimiorem vel Inferiorem Episcopum non facit Caeterùm omnes Apostolorum successores sunt The Wealthe of Richesse and the Basenesse of Pouertie maketh a Bishop neither Higher nor Lower But al Bishoppes be the Apostles Successours The Apologie Cap. 21. Diuision 1. Yet notwithstandinge bicause wee wil graunte somme what to Succession tel vs hath the Pope alone Succeded Peter And wherein I praie you in what Religion in what Office in what peece of his life hathe he Succeded him What one thing tel me had Peter euer like vnto the Pope or the Pope like vnto Peter Except peraduenture thei wil saie thus That Peter when he was at Rome neuer taught the Gospel neuer Fedde the Flocke toke away the Keies of the Kingdome of Heauen hid the Treasures of his Lorde sat him downe onely in his Castle of S. Iohn Laterane pointed out with his finger al the places of Purgatorie and kindes of pounishementes committinge somme poore Soules to be tormented and other somme againe suddainely releasing thence at his own pleasure takinge monie for so doinge or that he gaue order to saie priuate Masses in euery corner or that he mumbled vp the Holy Seruice with a lowe voice and in an vnknowen language or that he hanged vp the Sacrament in euery Temple and on euery Aultar and caried the same about before him whither soeuer he wente vpon an amblinge Iannet with lightes and belles or that he Consecrated with his Holy Breath Oile VVaxe VVulle Belles Chalices Churches and Aultars or that he solde Iubilees Graces Liberties Aduousons Preuentions Firste fruites Palles the vvearinge of Palles Bulles Indulgences and Pardons or that he called him selfe by the name of the Head of the Churche the Highest Bishop Bishop of Bishoppes alone moste Holy or that by vsurpation he tooke vpon him selfe the Right Authoritie ouer other Bishoppes Churches or that he Exempted him selfe from the Power of any Ciuil gouernemente or that he mainteined Warres and set Princes togeather at variance or that he sittinge in his Chaire with his triple Crovvne ful of labelles with sumptuous and Persianlike gorgiousnesse with his Roial Scepter with his Diademe of gould and glitteringe with stones was caried about not vpon palfraie but vpon the shoulders of Noble Menne These thinges no doubt did Peter at Rome in times paste and leafte them in charge to his Successours as you would saie from hand to hande for these things be nowe a daies donne at Rome by the Popes and be so donne as though nothing els ought to be donne M. Hardinge The Pope alone hath succeded S. Peter Aske you wherein in what Religion in what office VVee tel you he succeded in Peters Chaire in whiche he sate at Rome and ruled the Churche in Christian Religion in that office whiche Christe committed to Peter when he saide Pasce oues meas Fede my Sheepe Then whiche office he neuer gaue greater nor with like circumstance of charge nor to any other gaue he it then to Peter For to him alone he saide Fede my Sheepe VVhat aske ye vs of this officers life You aske what thinge had Peter euer like vnto the Pope or the Pope like vnto Peter VVe tel you Peter had authoritie to fide Christes shepe like vnto the Pope And the Pope hath authoritie to fede Christes Shepe like vnto Peter Like power like commission He that gaue them authoritie to fede gaue them also authoritie to doo what so euer maie perteine to feding The B. of Sarisburie For that yee telle vs so many faire tales of Peters Succession wee demaunde of you wherein the Pope succedeth Peter You answeare He succedeth him in his Chaire as if Peter had benne sommetime enstalled in Rome and had sate solemnely al daie with his Triple Crovvne in his Pontificalibus and in a Chaire of goulde And thus hauing loste bothe Religion and Doctrine yee thinke it sufficient at leaste to holde by the Chaire
wée maie saie of the Pope as Diphilus sommetime saide of Pompeius Nostra miseria Magnus es Baptista Mantuanus speakinge of the state of Rome saith thus Venalia nobis Templa Secerdotes Altaria Sacra Coronae Ignis Thura Preces Coelum est venale Deusâ—ue Bmongeste vs in Rome Churches Priestes Altars Masses Crovvnes Fire Incense Praiers and Heauen are set to sale Yee God him selfe emongeste vs maie be had for monie Budaeus saithe Sanctiones Pontificiae non moribus regendis vsui sunt sed propemodum dixerim Argentariae faciendae Authoritatem videntur accommodare The Popes Canons serue not nowe to guide mennes liues but if I maie so saie they serue rather to make a banke and to geate monie Bernarde of Clunice saithe thus Roma dat omnibus omnia dantibus Omnia Romae Cum Pretio Rome geueth al thinges to them that geue al thinges Al thinges at Rome wil passe for monie Euen in the Popes own Decretales yée shal finde it noted thus Roma est Caput Auaritiae Ideò omnia ibi venduntur Rome is the Heade of al Couetous treacherie And therefore al thinges there are set to sale Yea Thomas Becket him self whom a litle before yée called a Saincte when for his wilful disobedience and Treason committed againste his Prince he had for aide and succoure fledde to Rome and sawe that nothinge would be wrought there without monie thus he wrote he wrote thereof to the Bishop of Menze Mater Roma facta est Meretrix prostituta est pro mercede Rome our Mother is becomme an Harlot and for monie and meede laiethe her selfe to sale To be shorte yée knowe that our Fathers longe sithence were woonte to saie Curia Romana non captat Ouem sine lana The Courte of Rome wil not take the Sheepe without the fliese Therefore M. Hardinge your Poete concluded in good order and went not so farre bisides his Rules For monie is bothe the First and the Middle and the laste Acte of al your Fable Christe sommetime thruste sutche Buiers Sellers Brokers Scorsers out of the Temple But contrariwise yée haue receiued in Buiers and Sellers thruste out Christe and so haue turned the House of God into a Caue of Theeues S. Paule saith thus vnto the people of Ephesus Argentum Aurum nullius concupiui I haue desired nomans Gould or Syluer Vpon whiche woordes in the Glose it is noted thus Per hoc Lupi cognoscuntur qui talia concupiscunt Hereby they that desire sutche thinges are knowen for woulues S. Hierome saithe Quia Prophetae pecuniam accipiebant Prophetiae corum facta est Diuinatio For that the Prophetes felle to taking of monie therefore their Propheste was becomme a Soothe saieinge that is to same it was of the Diuel and not of God Thus M. Hardinge to conclude what so euer faulte yee can finde with the Defenders Poetrie Verily by the iudgement of your nearest frendes Monie was the beste paare of al your Fable The Recapitulation of the Apologie THus thou seest good Christian Reader It is no newe thinge though at this daie the Religion of Christe be enterteined with despites and checkes being but lately restoared and as it were comminge vp againe anewe for so mutche as the like hath chaunced bothe to Christe him selfe and to his Apostles yet neuerthelesse for feare thou maiste suffer thee self to be leadde amisse and to be seduced with those exclamations of our Aduersaries wee haue declared at large vnto thee the very whole manner of our Religion what our Faith is of God the Father of his onely Sonne Iesus Christe of the Holy Ghoste of the Churche of the Sacramentes of the Ministerie of the Scriptures of Ceremonies and of euery parte of Christian Beliefe Wee haue saide that wee abandon and deteste as plagues and poisons al those olde Heresies whiche either the sacred Scriptures or the Anciente Councelles haue vtterly condemned that wee cal home againe asmutche as in vs liethe the right Discipline of the Churche whiche our Aduersaries haue quite brought into a poore and weake case That we pounishe al licenceousnesse of life and vnrulinesse of manners by the olde and longe continued Lawes and with as mutche sharpenesse as is conueniente and liethe in our power That we mainteine stil the state of Kingedomes in the same condition and state of honoure wherein we found them without any diminishinge or alteration reseruinge vnto our Princes their Maiestie and worldly preeminence safe and without empairinge to our possible power That we haue so gotten our selues awaie from that Churche whiche they had made a denne of Theeues and wherein nothinge was in good frame or once like to the Churche of God and which by their owne confessions had erred many waies euen as Lot in times past gate him out of Sodome or Abraham out of Chaidee not vpon a desire of contention but by the warninge of God him selfe And that we haue searched out of the Holy Bible which we are sure cannot deceiue one sure fourme of Religion haue returned againe vnto the Primitiue Churche of the Anciente Fathers and Apostles that is to saie to the grounde and beginninge of thinges vnto the very â—undations and headspringes of Christes Churche And in very truthe we haue not tarried in this mater for the Authoritie or consente of the Tridentine Councel wherein we sawe nothinge donne vprightly nor by good order where also euery body was sworne to the maintenaunce of one man where Princes Embassadours were contemned where not one of our Diuines coulde be hearde and where partes takinge and Ambition was openly and earnestly procured and wrought but as the Holy Fathers in former time and as our Predecessours haue commonly donne wee haue restored our Churches by a Prouincial Conuocation and haue cleane shaken of as our duetie was the yoke and tyrannie of the Bishop of Rome to whom wee were not bounde who also had no manner of thing lyke neither to Christe nor to Peter nor to an Apostle nor yet like to any Bishop at al. Finally we saie that we agree amoÌ„gest our selues touchinge the whole Iudgement and chiefe substance of Christian Religion and with one mouthe and with one spirite doo woorship God and the Father of our Lorde Iesus Christe Wherefore O Christian and Godly Reader for so mutche as thou seeste the Reasons and Causes bothe why wee haue restoâ—red Religion and why we haue foresaken these menne thou oughtest not to marueile though we haue chosen to obeie our Maister Christe rather then menne S. Paule hath geuen vs warning that wee should not suffer our selues to be carried awaie with sutche sundrie learninges and to flee theire companies specially sutche as woulde sowe debate and varience cleane contrarie to the Doctrine whiche they had receiued of Christe and the Apostles Longe sithence haue these mennes craftes and treacheries decaied and vanished and fledde awaie at the sight and light of the
Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi◠spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.
Maister 487. Tovvardes the ende of the vvorld the people shal flee to the Scriptures 716. 721. Scriptures sufficiete to debate al doubtes 58. 59. 61. 62. 64. 69. The Scriptures of God muste be expounded by the Sprite of God 65. Searche the Scriptures 72. To selle Christe 292. Simple erroure 46. 50. A Priest maie not be deposed for simple fornication 362. 363. 364. 365. Simple fornication vvhether it bee sinne or no. 361. The Iudge of Sinne. 140. â—53 The vvorde of God forgeueth Sinnes 158. Sinne forgeueÌ„ vvithout CousesnoÌ„ 155. The Pope cannot coÌ„mitte Simonie 560. 561. 562. 563. Vnchaste single life vvorse then aduoutrie 170. Filthines maintained vnder the color of single life 167. 168. The Prieste forgeueth not Sinne. 154. Sinnes forgeuen by hearinge the vvoorde of God 138. The frutes of single life 187. 188. 189. Singeâ—s 98. Spiritual eating of Christes Bodie 271 272. 274. 280. Stevves in Rome 369. 370. 371. 373. Stubbernenesse 46. 50. 590. Substance 251. â—ubstance by M. Hardinges Iudgement signifieth Accidentes 253. Succession 127. Succession not sufficient 132. Succession in Peters Chaire 727. The Succession of Popes 131. 132. Christe vvas able to shevve no succession 128. The Pope hath his holinesse by Succession 39. Certaintie of Succession Ibidem Summus Sacerdos 526. 527. Superstitious choise of meates 270. Superintendents 597. Sursum corda vsed in the time of the holy mysteries 275. T. Temple 328. Theophylacte ansvvered 239. He that entreth not by the vvoorde of God is a Theefe 102. The Popes tyrannie ouer Princes 732. Tyrannie and crueltie in the Popes 79 Freere Ticelles Proclamation 34. Traditions 195. Vaine Traditions fathered vpon the Apostles 66. Tradition is the sense of the Scripture 72. Traditions and Errours cutte of by Goddes vvoorde 67. TraditioÌ„s equal vvith Gods vvord 195. Traditions vsed for the vvoorde of God 196. 197. Traditions broken 195. Tradition against the Scripture 65. 66 Traditions abused 66. Transubstantiation nevve and doubtful 237 238. Tridentine CouÌ„cel referred al to the Pope 634. Truthe deuoureth falsehed 585. Truthe blinded vvith falsehed 7. The Truthe stil a stranger 9. Truth il entreated sclaundered 4. 5 Truthe vvil conquere 284. Truthe preuaileth 731. The sprite of Truthe in Annas and Caiphas 621. V. Valentinian the Emperoure refused to heare Ecclesiastical causes 667. Venial sinnes remitted other vvaies then by the bloud of Christe 151. The Pope changeth vice into vertue 564. Vigilantius 13. The Churche is the Popes Vineyard 608. The perpetual virginitie of our Lady 200. The vitious life of the Romaine Clergie 358. I vvil no more drinke of this frute of the Vine expounded 262. One vniuersal Bishop 99. 122. Vniuersal povver coÌ„mitted no more to Peter then to Paule 124. An Vniuersitie in Rome 377. The Popes vauntinge of his vniuersal povver 125. Pope Gregorie refuseth the name of Vniuersal Bishop 124. Reasons for the Vniuersalitie of the Pope 100. 101. Vnitie a token of the Truthe 352. The Vniuersal Churche dependeth on the Pope 452. The Vniuersal church maie faile 450 Vnitie amonge the vvicked 352. The Vnitie of the Churche reasteth not in one Christe but in one Pope 100. 466. 467. Pride it selfe desireth Vnitie 100. Ministers Vnlearned 602. The Romaine clergie Vnlearned 601. 602. A Vovve simple or solemne 499. Vovve annexed vnto holy orders 171. Volusianê° the Bishop of Carthage 366 VV. VVater vvas not water but bloud 246 VVatches 13. VVeemen changed into men 380. VVicked men commended 421. The VVicked eate not the Body of Christe 210. 241. 273. 349. 586. The VVicked receiue the Body of Christe in vvhat sense 210. VVilful stubbernenesse 435. VVitenberg 391. A poore husbandman bringinge the VVoorde of God ought to be beleeued before Pope or CouÌ„cel 611. The Authoritie of Gods VVoord 194 Z. Zele and griefe of minde against the enimies of God 3. FINIS 1. Timoth. 4. Roman 1. Confu fol. 334. a. Conful fol. 285. b. Confuta 324. b. Confut. 204. b. Confut. 306. b. Confut. fol 280. a. Et 305. b. Confu fol. 247. b Confu fol. 248. b. Confu fol. 178. b. Confut at Folio 178. b. Confutat Fol. 182. a. Confut. Fol. 182. b. M. Harding Fol. 340. b. M. Harding Fol. 318. b. Prouer. 8. Iohn 19. Roman 13. Dorman Fol. 15. Stanislaus Orâ—chouius in Châ—maera Fol. 97. M. Harding Fol. 298. a. Confuta 277. Confut. 328. a. Confuta 172. b. Reioind 314. Confut. 87. a. Confut. 269. b. Reioind 42. a. Confut. 43. a. Confut a. 269. a. 323. b. 334. a. 338. a. 348. b. Confu fol 175. a. 2. Cor. 6. Augu. in Psal 33 M. Hard. in his Answeare to the Chalenge Fol. â—08 b. Confut. 46. a. Confuta 312. b. Dorman Fol. 22. Dorman Fol. 24. Dorman in his Requeste Fol. 13. Confut. 47. a. Reioind Fol. 287. a. Reioind Fol. 287. a. 1. Corin. 6. Confut. 332. a. 2 Corin. 11. 2. Tim. 2. Matthae 24. 2. Tim. 2. Iohan. 10. Roman 8. Esai 30. M. Harding fol. 334. b. Alphons lib. 1. Cap. 4. Confu Fol. 16. b. Fol. 261. b. Reioind In 〈◊〉 Preface to 〈◊〉 Reader * iij * iiij a. * iiij b. ** ij a. Reioind In 〈◊〉 Preface to 〈◊〉 Iewel 〈◊〉 Confuâ— 212 〈◊〉 Reioind in 〈◊〉 Preface to 〈◊〉 Reader M Har. in his Answeare Artic. 15. Diui. 7. Hierony in Esaiam lib. 9. ca. 30. August De Tempore Sermon 145. August in quaeâ—ion Veter Testamen quaest 43. Hilar. in Psal 1. Tertull. in Apologetico Eccles 2. The deâ—enders likened to Esopes Asse The vvonte of all Herctiques Heretiques likened to Apes The name and reputation of the Churche chalenged by Heretiques In epist ad IubainuÌ„ de Haereticis baptizaÌ„dis De praescript haeret Contra Constantium August contra epist Parmen lib. 2. cap. 1. Bernard in caÌ„t Sermo 66. Apostolici VVhat meane Heretiques by chalenginge vnto them the name and estimation of the Churche 2. Cor. 11. The estimation and auctoritie of the Church Lucae 10. Matth. 18. 1. Tim. 3. Ephes 1. Oseae 2. Psalm 131. Gene. â— In comment in epist ad Tir. cap. 3. The vvonte of the Gospellers being excommunicate out of the Church 1. Timot. 3. Ephes 1. Iohan. 8. Hierem. 7. Hierem. 18. De Maior Obedi vnam Sanctam Dist 22. Omnes Leo Epist 83. Ad Palaestinos Cypri De Simplicitate praela Esaâ— 1. Matth. 3. Matthae 23. Iohan. 8. August Lib. 2. De Sermon Domâ— in monte Iohan. 5. Ephe. 1. 1. Timo. 3. Irenae Lib. 3. Cap. 11. August De vnita Eccle. Cap. 3. August in eodeÌ„ Cap. Chrysostom In Opere Imperfecto Homi. 49. Chrysostom in eadem Homilia Daniel 9. Matth. 24. Iohan. 3. Prouerb 26. Numer 22. a Augustinus Steuchus de Primatu b See the fifthe parte hereof the 6. Cap. and. 15. Diuision Tertull. in Apologetico Iohan. 8. Cornel. Tacitâ—â— Marion ex Tertul. Aelius è LactaÌ„s Euseb Li. 5. C. 11. Tertul. in Apologe Tertull. in Apolo Cap. 3. Suetonius TraÌ„quil in Nerone 1. Corinth 11. De Vtilita Credendi ad HonoratuÌ„ Lib. 1. Ca. 1. CoÌ„fess li. 5. ca. 6. Matth.
〈◊〉 〈◊〉 The Prince is a ludge in Ecclesiastical causes 9. Quaest 3. Nemo in Gloss Abb. Euseb De vita Constant Orat. 4 De Maiorita Obedient vnam Sanctam Heruaeus De Potestate Papae Cap. 18. Augustin Epist 166. ad Donatistas * A discrete Distinction As if the Emperour receiued his Authoritie from the Pope ‡ Vntruthe manifeste as it shal appeare * Al the Bishoppes througout the vvhole vvorlde are the Popes Sheepe ‡ Vntruthe For the Emperoure maie summone Councels vvhether the Pope vvil or no. * Vntruthe For Syluester vvas dead longe before the summoninge of the Councel ‡ Vntruthe vaine and vnaduised For neither vvas Hosius Syluesters Legate nor vvas Syluester then aliue * Vntruthe impudente For they had the fourthe place in the Councel and subscribed after Eustathius ‡ Vntruth Onlesse a dead man maie Summone Councelles * By the Counsel of the Emperoure or of his Mother vvisely He vvoteth not vvhether And yet the Emperours Mother vvas dead before Sozom. Lib. 2. Ca. 2. 3. Lib. 10. ca. 1. Marke ex sacerdotum sententia ‡ Ful Clerkely proued For Ruffinus saithe The Emperoure herein folovved the aduise of Alexander the Bishop of Alexandria c. But of the Pope there is no meÌ„tion In summ Nice CoÌ„cil * Vntruthe soÌ„dly forged For Syluester vvas dead longe before ‡ Vntruth standinge in plaine corruption of the vvoordes See the Ansvvear Hist trip li. 4. ca. 9. Epistola Aegyptior poÌ„tificum Ruf. Li. 10. cap. a. Hist trip Li. 7. ca. 12. * So had sundrie other Bishoppes Photius in Lib. de concilijs ‡ Other Bishops likevvise gaue their CoÌ„sentes and Confirmed c. Yet had thei no Authoritie to Summone Councelles * Vntruthe manifeste For Theodosius the Emperoure expressely determined vvhat shoulde be holden for Christian Faithe Cap. 7. ‡ Vntruthe guilefully enclosed For Theodosius vvilled his Subiectes to folovve as vvel the â—aithe of sundrie other Bishoppes as the Popes Ruf. Lib. 11. Cap. 3. * A fonde folie For the Bishop of Rome had euermore the Firste Place in Councelles Yet vvas he not therefore the Heade of the Churche Li. 14. c. 34. ‡ No doubte by the Authoritie of the Pope And so vvas the Emperoure onely the Popes man * Vntruthe For the Councel vvas summoned to Chalcedon quite contrarie to the Popes vvil Reade the Ansvveare The Summoninge of Councelles Leo Epist 15. * Vntruthe most manifeste Reade the Ansvveare ‡ Vntruthe For he vvas Christened by Eusebius the Bishop of Nicomedia longe after that Syluester vvas dead Aeneas Syluius in Epist Inter â—pistolas Augustin Epis 96. Leo ad Clerum plebâ—m Constan Epist 23. Theodoret. Li. 5. Cap. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius Lib. 10 Cap. 5. Concil Chalcedonen Actioâ—â— Pag. 748. The Summoninge of Councelles 〈◊〉 Lib. 1. Cap 17. Theodoret. Lia. Cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Hardinge 〈◊〉 32. â— Chrysost Ad Popul Anâ—â—othe Homi. 2. â—eo ad 〈◊〉 seon â—pis 24. 〈◊〉 Syluiuâ— De â—â—onâ—â—l Basilien Lib. 1. The Summoninge of councelles Cusanus De Concordia Cathosica Lib. 3. Ca. 15. Sozomen Lib. 6. Cap. 23. Concil Chalcedon Actio 3. Pag. 804. Athanasi Apologia 2. Sozomen Lib. 1. Cap. 17. The Summoninge of councelles Concil Constantinopolitan Actio 4. Ad Heraclium Tiberium Imper. Pag. 288. Athanasi ad Antiochen to 2. Theodoret Lib. 1. Cap. 7. Sozomen Lib. 1. Cap. 17. Athanasi Apologia 2. Concil Aphric Ca. 100. Concil Chalcedon Actio 1. Sancta Sozom. li 1. ca. 17 Athanas Apologia 2. Theodoret. Lib. 1. Cap. 7. Micephor Lib. Cap. 14. Tabula HermaÌ„ni Contracti Syluester Papa motitur Marcus Papa Vixit octo Menses Iulius Papa Hoc tempore Constantâ—nus indixit Nice â—um Concilium Anno Domi. 324. Coâ—c Rom. Ca. 5. Ca. 3. Ca. 12. The Summoninge of Councelles Euseb Li. 10. ca. 5. Theodoretus li. 5 Cap. 9. Euseb Devita Constantini Oratione 1. Ruffin li. 1. ca. 1. Arti. 4. Diui. 26 Socrat li. â— ca. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassiodor Lib. 4. Cap. 19. Regula Iuris Quod omnes tangit ab omnibus debet approbari Sozom. Li. 6. ca. 7 Nicephor Lib. 1â— Cap 3. The Summoninge of Councelles Concil Roman 3 Cap. 2. Post Conci Ephesinum Primum The Emperoure limiteth the Catholique Faithe Cod. Theodosian Lib. 16. Titu de Fide Catholic Cunctos Populos Cod. Theodosi li. 16. Titu 3. Sozom. li. 7. ca 9 Dis 22. RenouaÌ„tes Theodoretus li. 3. Cap. 7. Euagri Lib. 4. Cap. 38. Nicephor Li. 17. Cap. 27. Concil Chalced. Acti 1. Dioscoro Exactis Conci Carthag 2. Sozom. li. 3. ca. 12. Socra li. 2. ca. 20. Athanas Apologia 2. Inter Acta Liberij Cap. 6. Euseb De vita Constan Orat. 4. Socra Anno Aetatis suae 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym in Chronico Ambro. de obitâ—â— Theodosij Cardinal Polus de Baptismo CoÌ„stantini Pag. 87. Heruaeus de Potestat Pp. Ca. 18. Euseb de Vita Constan Orat. 3. Theodor. Lib. 1. Cap. 9. Sozom. li. 1. ca. 17. Concil Constantinopoli 1. Athana de Synodis Artmin Seleuceen Chrysost Epist 1. Ad InnocentiuÌ„ Ambros in Concil Aquileien Hierony in Epitaphio Paulae Leo Epist 9. Ad Theodosium Imperatorem The Pope huÌ„bly desireth the Emperoure to summone a Councel Sozom li. 4. ca. 22 Socrat. li. 2. ca 8. Theodoret. Li. 2. Cap. 15. Ruffi li. 1. ca. 19. Sozom. li. 6. ca. 7. Inter Acta Liberij Leo ad AnatoliuÌ„ Socra li. 2. ca. 37 Socrates Lib. 5. in prooemio * Vntruthe prceding of Ignorance as it maie soone appeare ‡ Reade the former Ansvveare Hierony in Apologia contra Ruffinum In eadem Apologia Anastasius ad Episcopum HierosolymoruÌ„ Apud Hieronym To. 4. Vincent in Speculo li. 17. ca. 99. Erasmus in Vita Hieronymi Erasm in Epist Hieronym ad Principiam In Schol. Erasm in Argumento Epistolae Theophili ad Hieronym Erasm De Libris Origenis ‡ This is M. Hardinges modestie Reade the Ansvveare nexte goinge before this sauing one * vntruthplaine and euident For many times the Popes Legares vvere Vnderlings and Inferiours vnto others ‡ Vntruthe For the Emperoures Embassadours sitting in Councel vvere called Illustrissimi Iudices * Nomore vvere thei called CoÌ„cilia Papalia Actor 15. ‡ So vvere the moste parte of the same Councelles keapte vvithout either the Presence or the Povver or Authoritie of the Pope * O folie of folies As if the Emperours Povver vvere either enceased or empaired by his Baptisme ‡ A substantial good reason But vvhat if S. Ambrose saie He Succedeth Iudas * The Pope a Christian man by Nature of Office ‡ It is vvritten in your ovvn Glose Iura commentia decunt quòd Imperator est Dominus Mundi * Vntruthes tvvo togeather For nether vvas it so not dothe Socrates recorde it so Lib. 8. ca. 2. pererssuccessours Sozomen li. 2. ca. 28. Socrat li. 1. ca. 33. Triparti Histo li. 2. ca. 2. Bernard De CoÌ„sideratione li 4. Citatur ab Illyrico inter Test veritat
and contrarie to Pope Gelasius commaunde that one Kinde onely of the Holy Communion be geeuen the people and by so dooinge they make their Priestes gilty of Sacrilege M. Hardinge There is no small number of men whiche are moued to suspecte that this Apologie was deuised by some Catholike man intendinge to mocke this newe Cleregie of Englande and to put them quite out of estimation and credite And to that very ende this innumerable companie of Lies to them seemeth of pourpose to be set out For no man hauinge his fiue wittes woulde thinke good for mainetenance of his owne parte to affirme so many thinges the contrary whereof to his greate discredite and shame by searche is easely founde Leo saithe cleane contrary to that is here in his name auouched that when so euer a newe multitude filleth the Churche so as all caÌ„not be present at the Sacrifice at once that the Oblation of the Sacrifice be without castinge any doubte done againe The B. of Sarisburie I beseeche thée Gentle Reader for shortnesse sake for thy better satisfaction herein to consider my answeare made hereunto in my Former Replie to M. Hardinge Uerily Leo speaketh not one woorde either of Priuate Masse or of Sole Receiuinge or of any other like Superstitious and yéeuishe vanitie but onely of the General Communion of the whole Churche His Counsel therefore vnto Dioscorus is that if vpon occasion of resorte the multitude of Communicantes were so greate that they coulde not haue conuenient coume in the Churche to receiue al togeather at one Communion then the Prieste after he had ministred vnto the firste Companie and had willed them to departe foorthe and géeue place to others and sawe the Churche replenished againe with a newe Companie of aftercommers shoulde without feare or remorse of Conscience beginne the whole Communion againe and so minister vnto them as he had donne vnto the foremet More then this oute of Leoes woordes cannot be geathered The Apologie Cap. 5. Diuision 1. But if they wil saie that al these thinges are woorne nowe out of vre and nighe deade perteine nothinge to these presente times Yet to the ende al folke maie vnderstande what Faithe is to be geeuen to these menne and vpon what hope they cal togeather their General Councelles let vs see in fewe woordes what good heede they take to the selfe same thinges which thei theÌ„ selues these very last yeres and the remembrance thereof is yet newe and freashe in their owne General Councel that they had by order called haue decreed and Againe he saithe speakinge likewise of any one Bishop Vidisti Summum Sacerdotem Interrogantem Consecrantem Thou sawest the Highest Prieste examininge the people that was to be Baptized and Consecratinge the Water I leaue out sundrie other like Authorities of Origen of Lactantius of Athanasius of Leo of Victor of Meltiades and of others Euagrius calleth Euphemius and Gregorius the Bishop of Antioche Summos Sacerdotes The Higheste Priestes Ruffinus calleth Athanasius the Bishop of Alexandria Pontificem Maximum The Greatest or Higheste Bishop By these I truste it maie appeare that the Title or Dignitie of the Highest Priestehoode was general and common to al Bishoppes and not onely closed vp and mortesed onely in the Pope Bisides al this ye bringe vs a Woorde yee saie of Greater sounde In Romana Ecclesia semper viguit Apostolicae Cathedrae Principatus In the Romaine Churche the Princehoode of the Apostolike Chaire hath alwaies florished In deede Princehoode and Apostolike be ioily large woordes and carrie greate sounde And faine woulde yee haue the Bishop of Rome shoulde be a Prince Notwithstandinge in the Councel of Aphrica it was decreed thus Primae Sedis Episcopus non appelletur Princeps Sacerdotum Let not the Bishop of the Firste See be called the Prince of Priestes But what if the sounde of these woordes weighe no heauier then the former Or what if this woorde Princehoode be nomore peculiare to the Pope then is the other of Highest Priesthoode Paulinus writtinge vnto Alypius not the Greate Bishop of Rome but the poore Bishop as I remember of Tagasta saithe thus Deus in Ciuibus Ciuitatis suae Principalem te cum Principibus populi sui Sede Apostolica collocauit God hath placed thee emongest the Citizens of his Cittie in the Apostolique See beinge a Principal or a Chiefe with other Bishoppes that is to saie with the Princes of his people Here haue you founde the Princehoode of the See Apostolique not onely in Rome but also in the poore Cittie of Tagasta Likewise S. Chrysostome saithe Ad orandum nos assiduè prouocat Paulus Apostolorum Princeps Paule the Prince of the Apostles calleth vpon vs to be al waies praieinge So saithe S. Gregorie Paulus obtinuit totius Ecclesiae Principatum Paule obteined the Princehoode of the whole Churche So saithe Leo Iuuenalis Episcopus ad obtinendum Palestinae Prouinciae Principatum c. Bishop Iuuenal that he mighte obteine the Princehoode of the Prouince of Palestâ—e c. Briefely your owne singulare Doctoure Amphilochius writeth thus not of the Pope but of S. Basile the Bishop of Caesarea Additus est Principibus Sacerdotum Magnus ipse Princeps Sacerdotum Basile beinge deade was laide with other Bishoppes the Princes of Priestes beinge him selfe the Greate Prince of Priestes It was greate folie therefore M. Hardinge these Titles thus lieinge in Common to encroche the same onely to the Pope Notwithstandinge ye saie Thus nowe til then Verily when the Pope him selfe shal beginne to consider and to weighe your pleadinge then wil he saie he had a very vnskilful Proctoure For answeare to the reste I remit you to my Firste Replie The Apologie Cap. 6. Diuision 2. Whiche of the Anciente Fathers or Doctours euer saide that bothe the Svverdes are committed vnto you M. Hardinge Let S. Bernarde Writinge to a Pope answeare for the Pope He is a sufficient witnesse VVhere your selfe doo alleage him muche against the Pope you can not by the lawe iustly refuse him speaking for the Pope The spirituall swoorde you denie not I trowe Of the Temporall swoorde belonginge also to the Pope thus saithe S. Bernarde to Eugenius He that denieth this swoorde to be thine seemeth to me not to consider sufficiently the woorde of our Lorde saieinge thus to Peter thy Predecessour Put vp thy swoorde into the scaberde The very same then is also thine to be drawen foorthe perhaps at thy becke though not with thy hande Els if the same belonged in no wise vnto thee where as the Apostles saide Beholde there be twoo swoordes here Our Lorde woulde not haue answeared It is ynough but It is too muche So bothe be the Churches the spirituall swoorde and the materiall But this is to be exercised for the Churche and that of the Churche That by the haÌ„de of the Prieste this of the Souldier
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The