hys Prophetes often and ernestly commaundeth the King c. To wryte out the booke of the Lawe for hym selfe Ye bring this place to proue Conf. 303 that temporal Princes haue as much to doe with Religion as Bishoppes and Priestes For the Kinge saye you muste write out the Lawe Deut. 17. But whie leaue ye out that whiche foloweth accipiens exemplar takynge the Copie of the Priestes of the Trybe of Leuie By which woordes it is clearlie perceyued that it is not in the Kynges handes to meddle with Scriptures but as he receaueth them of his betters in that authoritie the Priestes King Ioas bridled the riot and arrogancie of the Priestes Apol. We finde no such wordes in the text Conf. 307 4. Reg. 12. Iosue receiued coÌ„maundements Apolo specially touching religion We haue readen the whole Chapiter Iosue 1. Confut. .305 and we find no suche specialities there but onelie that he shoulde passe ouer Iordane And diuide the lande of Promise and be of good cumforte and strength with other lyke woordes all to the Temporall Gouernement of the â—eople but of Religion Sacrifice Praying for the people expounding the Law c. no one sentence Yea rather as it appereth in the first setting of him in his office the scripture saieth expressly 〈◊〉 any thing be to be done for this Iosue Eleazar the Priest shal aske counsel 〈◊〉 the Lorde Nu 27. At his worde vndoubtedly at the Priests he shal goe furth and come in c. Which of the two then 〈◊〉 nerer to God aÌ„d worthier by his office He that speaketh himselfe with God or he that heareth God his word by any interpretatour He which geaueth the commaundement or he which must obey it Doe no more so with the scriptures aÌ„d if none shal let you to make your own sense vpon them yet neuer take so much vpon you to put in the text it self which is not of the Scripture And further consider whether this be not to adde and take awaie from the Scripture to make that of the plural nuÌ„ber which is of the singular only To suppresse those wordes which being put in doe dissolue the knoâ— of the question To put that in whiche is not at al in the text To alleage sayinges that can not be found And to misconstrue sentences that are founde And then when you haue considered all this conferre therewith that which ye finde in the Apocalipse of S. Iohn that If any man adde vnto these things Apo vl God shal lay vpon him the plagues that are written in this booke And if anie man diminishe of the wordes of the booke of this prophecy God shal take his part out of the booke of life and out of the holy Citie and from these things which are writteÌ„ in this booke The 7. Chapiter conteining the flat lyes of the Apologie There haue ben wittely procured by the Bishop of Rome certaine persons of eloquence enough Apolog. not vnlcarned neither which should put their helpe to his cause now almost desperate NAme the Pope which hath procured them Confut. 9 Name the Persone which haue ben procured and ye shal either confesse your faultes or stand gyltie for two lyes Proue also that he wylely procured ani meÌ„ to help his cause because this word wylely maketh your lye aÌ„d slauÌ„der more greeuous For either you meane that he did it in dâ—de and that he would not be sene to doe it either that he did it boldly and manifestly but yet vsed a witty and subtil meane vnto it ConcerniÌ„g the first he neded not to be ashamed to defend his cause He might boldly without reproch choose any of the lerned aÌ„d eloqueÌ„t Catholiks for that purpose For the faith which the whole Churche opeÌ„ly coÌ„fesseth â–ª what dishonesty at al is it to coÌ„maund aloud that the best lerned shuld declare it and by declaring of it coÌ„meÌ„d it that wheÌ„ iust cause is geueÌ„ of it it mai be knoweÌ„ for a truth sufficieÌ„tly pued ConcerniÌ„g the second it were a small part of policy to labour by a fancy to perswade the whole world in a falsitie Princes desirous to restrain the gospel sought many wayes Apolog. but preuailed nothing now almost the whole world doth begyn to opeÌ„ their eies to behold yâ— light What place hath your gospel in Spain Conf. 1â— What place in Italy What successe hath your gospel in France WheÌ„ Lady Marie was once proclaimed Queene how preuailed your preachiÌ„g Did ye not flee beyond sea into free Cities And why into those more thaÌ„ into ani other but because ye preuaile not with Princes but such as cal you to their fauour of whoÌ„ yet ther are so few and so weak in al ChristeÌ„dom that in the rekning they make a litle somme And now say you the whole world almost doth begyn to open their eyes A worshipful begining after xvâ— yearis But why say ye not without almost that al the whole world begiÌ„neth to opeÌ„ their eyes You haue a coÌ„science I trow in making a lye and therfore you add almost How much theÌ„ lacketh I pray you If Loâ—aÌ„ Paris Bonony Padua SalamaÌ„ca CoÌ„pluâ—uÌ„ and other great Vniuersities but smal â—ortioÌ„s of the whole if these were lightened by your gospel would ye put out your almost What meane ye by this almoste Perchance all is ouercomed with you sauing Rome itselfe and the small Cities about it Nay haue ye not greate and Princely states as of Florence Vrbine Genua Ferrara Millaine Venice Treuers Mentes Colone Salisburg and the Catholike Cantones And sundrie Countries as Bauarie Sauoy Burgundie Loraine Brabrant Flaunders Holland Artoys Henaut Friseland Guelderland Cleueland Prussia Carinthia And many Ilandes as Sicilia Corsica Sardinia Maltha and the ZelaÌ„ds And many kingdoms as Naples FraÌ„ce Spaine Pole Bohemie Hungary and Portugale and the Empire it selfe which see well enough how darke your gospel is But no matter for these small peeces What say you then to the new Indians which alone are greater than all whom we haue rekened If you lacke but them alone haue you all the world all most No This is so great a lye that â— might turne it backeward and say the whole world almost doth defie your Gospel All theyr trauayle hath in a manner come to naught Apolog. How say you to the late general CouÌ„cel Conf. 15 â–ª which had so woÌ„derful good successe and which is so executed in Rome it selfe that not only the Bishopes but Cardinals also are sent to theyr cures and goe obediently vnto them No bodye driuing it forwarde and without anie wordly helpe King Harry the eygth then is no body with you the Duke of Saxonie Lantgraue of Hesse King Edwarde the sixth the Villaines of Boheme the Hugonites of France c. Al these then are no body On the other syde our cause againste the wil of Emperours If Charles alone had not geuen more to clemencie which ouercommeth most of all noble personages
A BRIEFE SHEVV Of the false VVares packt together in the named Apology of the Churche of England By Iohn Rastell M. of Art and student of Diuinitie Qui nititur Mendacijs hic pascit ventos Idem Probâ—â—â— autem ipse sequitur aues volantes He that leaneth to lies feedeth the winds the selfe same foloweth the fleyng birdes LOVANII Apud Ioannem Foulerum Anno D. 1567. REgiâ—e Maiestatis Priuilegio concessum est Ioanni Rastello Sacrae Theologiae studioso vt librum inscriptum A briefe shewe of the false Ware c. per Typographum aliquem iuratum imprimere ac impunè distrahere liceat Datum Antuerpiae die 9. Iulij â–ª 1567. Subsig Prats To the Reader THE Church of EnglaÌ„d Gentle Reader was neuer so defended is nowe we heare say it is like to be For M. Iewel being the Scribe or Secretarie and the Superintendentes with others being coadiutors and gatherers what is it so litle that they so manie will not find out or what is it so much that he alone will not put in By likelyhoode then the Booke wil be greate marie whether it will be so good or no therein is the question For triall of which I haue gathered into certaine chapiters the chiefest maters as it seemed to me by which theyr charge might be set before them and to which the accompt that they can make might be considered whether it wil answer The first of which conteyneth the false and naughtie Argumentes of the englishe Apologie The secoâ—d The Absurdities thereof The third The lyes in tellinge of Stories The fourth the lyes vppon the Auncient Fathers The fifth the lyes vpon councels The sixthe the lyes vppon the Scriptures The seuenth the flatte lyes The eighth the Rhetorical lyes The nynth the Examples of facing a lye The 10. the Problematical lyes The 11. a blasphemous lye The 12. Contradictions The 13. False Interpretations These be the sommes of the debte which they are in to God and to the worlde which if they can discharge with arownd and true answer as it were a good and lauful paimeÌ„t â—â—ey may be the better trusted hereafter but because such Merchantes of this world are exâ—eeding crafty and false in theyr mysteries therefore GeÌ„â—le Reader before thou deale with the Grosse â—Booke weighe any of these smal peeces whiche I haue gathered for thee out of the confutation of the Apologie of theyr Church in EnglaÌ„d made by D. Harding and consider with the Ballance of Indifferencie whether this Aunswer of theyrs that is comming be able to make anie of them good or no. So shalt thou saue a greate deale of labour which els the reading and examining of the whole boke would cost thee and I shal thinke my labour wel bestowed which doth by any way bring thee a commoditie Fare wel From Louan Augusti 21. Liber hic de Mendacijs Apologiae falsò nominatae Ecclesiae Anglicanae lectus est approbatus à viris anglici idiomatis Theologiae peritissimis quibus tutò credeÌ„dum esse iudiâ—â— quamobrem etiam securè imprimi euulgari potest Cunerus Petri P. S. Petri Louanij 7. Iulij Anno. 1567. A BRIEF SHEVV OF CERTAIN NAVGHâ— tye and false Argumentes made in the Apologie of the Church of England The first Chapiter Truth doth redely find enemies and slaunderers Apolog. Maior We find enemies and slaunderers Minor Ergo we ought to beare it quietly Conclâ—â—ion if we be at this day tormeÌ„ted only because we teache the truth TO shew the faultes of this argument Confut. p. 6. 7. â— 9. by rules of logike it were an easie mater but it wold not be so easily vnderstanded of the common Reader For his sake therefore leauing the mode and figure of a logical answer I wil shew the Absurditie thereof in that it may be made to serue for the Catholiques also their Aduersaries For Truthe dooth redelye finde enemyes and slaunderers But the Catholikes at this day finde enemyes and slaunderers Ergo they haue the truth That the Catholikes haue presently their enemies and slauÌ„derers it may be proued by the whole Booke of Actes and monumeÌ„ts by M. Iewels SermoÌ„ and Replie by this very Apologie of the Church of EnglaÌ„d By al which it apereth how sharply the Protestants are set against the Catholikes and how litle regarde they haue what they write or report of them Ergo if thei which find enemys haue the truth wherefore then are so many Catholikes either in prison within the Realme either in hatred of their owne CouÌ„triemeÌ„ out of the Realme And if the hauing of enemies proueth not the parties that are hated to be of a good and sincere religion it coÌ„cludeth nothing for the ProtestaÌ„ts though they shew themselues to haue enemies Yea it maketh against them that by likelihod their doctrine should not be good and credible because they now the Professours of it haue all the fauoure that may be shewed in Englande The right forme of this argumeÌ„t wold be this Truth findeth Enemies We haue the truth Ergo we find enemies But now the second proposition can neuer be proued So many thousandes of our brethern haue in these last twenty yeares suffred most painful tormentes Apolog. Princes desirous to restarine the Gospel haue nothing preuailed The whole world now doth begyn to open their eyes to beholde the light Ergo our cause already is sufficiently declared and defended Death for a religion doth not make a Martyr Confut. .13 to the first As in exaÌ„ple of Seruetê° the Arrian whom Caluin procured to be burned at Geneua â–ª and of Ioan of Kent that filth And the Anabaptists which to this day suffer death willingly So they do make lawes against theues to the second and yet the gallowes are dayly occupied So do weeds arise and grow be the grouÌ„d or gardeÌ„ neuer so wel tilled Yet neither theues nor weeds mai crake of it that not withstaÌ„ding the lawes or diligeÌ„ce of meÌ„ thei coÌ„tinue stil aÌ„d maintein their race The more like it is that Antichrist is at hand For coÌ„cerning the Gospel of Christ it doth not begyn now to be knowen but euery day more and more it shuld wax more obscure toward th end of the world This Gospel therefore which to beholde the whole worlde now doth begyn to open their eyes cuÌ„meth so late that we must looke now for the wicked man to be reueled 2. Theâ— 2. and Charitie to wax cold and faith not to be fouÌ„d perchaunce vpon the earth Math. 24 Luc. 18. and not to haue any increase of faith hope or Charity to be brought into the world Oure religion is come at lenght euen to Kinges courtes and palaces Apologie Ergo God him selfe doth strongly fight in our quarel It came not thither Confut. 15. before it was sent for Neyther do you properly turne princes to your Religion but Princes turne all your preachinges and procedinges to serue their affections So was Peter Martir
as sone as anie fine and excellent Scholare came to Rome he should straitewaies be apointed out to be the next Pope so the See being vacant this for saied Iohane was no maÌ„ knoweth how inthronizated and yet it is not only bysides the practise of the Churche of Rome but also against common sense and reason that anie should be chosen vnto that Office whom they should not knowe by manie yeares experience and by commendation of worthie personnes And also perceiue by the face it self to be a maÌ„ lykelie to gouerne the Church discretly But now saith the tale further beâ—ing in the Popedome she is begoteâ— with child of her seruant For ye 〈◊〉 understand that her old louer was 〈◊〉 dead or that either she was weary him or he of her and that she kept hâ— self an honest woman vntil the seconâ— yeare of her Popedome at which timâ— her seruant begot her with child It is very credible she was past child bearing which had a louer before she went to Athenes and liued there 〈◊〉 long not without louers I trow til she was the best scholar in the Vniuersitie â–ª And â—aried then afterwardes in Rome til she was thought worthy to be Pope But the grace of the tale were lost anâ— all the short of the heretikes were marred except she had a child And 〈◊〉 say they not knowing the tyme of her deliueraÌ„ce as she weÌ„t from S. Peters to LateraÌ„ she brought furth and dyed How incredâ—ble â–ª that a woman and so honest a woman as from â—er youth had ben an harlot aÌ„d so lerned that none was found to be compared with her should not knowe the time of â—er delyuerance or not make so nigh a 〈◊〉 at it that she would neuer venâ—er abroade when ieobardie might arise of betraying her selfe How vnlikelie also that before the mater was opened in procession she could kepe it so close that none of the curiouse Italian eies could perceiue it either that shee looked not like a man or did not so be haue her selfe as men doe or were nothiÌ„g chainged in bodie or countenance from that pleight she was in eight or nine moneths before But I wil leaue to make further coniectures this is certaine the best Historiographers make no mention of any Iohane Ioannes Polonuâ— a monke and he whom the heretikes at this time folowe and which is theyr first author in this tale is such a one as is altogeather vnworthie of credite To whose eares hath it not come Apolog. that N. Diasius a Spaniard being purposely sente from Rome into Germanie 〈◊〉 shamefully aâ—d diuellishly murther 〈◊〉 owne brother Thon Diasius a moste innocent and a most godly man onely because he had embraced the Ghospell 〈◊〉 Iesu Christe and would not returne againe to Rome How proue you Confutation 1â—7 that he was purposely sent from Rome As though the Pope or anie of the Cardinalles had so greate care what the poore correctour Iohn Diasius the Spaniard did in his masters shoppe in Germanie How proue ye also that Diasius his brother did murther him For he did not onely not murther him but not so much as know of it before it was done The whole matter was brought before Iudges Diasius was deliuered and he that in deede committed the murther was condemned Howe vniustlie then doe you to condemne him for a murtherer whom hys lawfull Iudges haue absolued Yow will I trust repent or els you will answere for it when it shal be to late to repent Who hurled vnder his table Apolog. Frauncis Dandalus the Duke of Uenice King of Creta and Cypres fast bounde wyth chaynes to feede of bones amonge the dogges No bodye Confut. 186. But tell vs now againe who hath made fyue lyes in so fewe lines First Dandalus was not hurled vnder the table Sabellic Decad. 2. lib. 1. but he came of his owne accorde And to moue the Pope vnto pitie creeped vppon all fower to his table and there layed hym selfe doune Secondlie he was not then Duke of Venice For their Dukes vse not to be Ambassadours nor to goe out of the Citie nor Kyng of Creta nor Cypres For the Venetians haue no Kynges in their State Thirdlie he was not fast bounde in chaines sauing that one chaine which he put about his owne necke and which he might haue taken of and gone awaie at his pleasure Fourthly he was not hurled vnder the table to feede of bones For neither the Pope doth make any fare so harde neither setteth he any man to diner vnder his table Last of all that he should be hurled doune to feede amoÌ„g dogges I thinke that either the Pope hath none at all eyther that he hath other places for theÌ„ or that he maketh not man and beastes commensales together Tel me then now who hath made so vile so spitefull so doggish and so many lyes within iij. or fower lines togeather And al this shal ye find in the very History of Sabellicus Decad. 2. lib. 1. col 1220. And the Quotation is true although M Iewell in his Sermon of late did tel it for a worthy point to be noted that Sabellicus neuer wrate Decades but Enneades Which if it had bene true the mistaking yet of the Title of a booke was not much to be spoken of as long as it is found to be true that which is reported as out of such a booke But thankes be to God there is no harme done to D. Hâ—rding because Sabellicus hath in deede written Decades of the Story of the Venetians although there be extant also Enneades of other Stories which he intitleth Rapsodia And M. Iewel in pressing his Aduersary so earnestly with such a trifle and yet fayling therein also of his purpose doth proue himselfe to be driuen very sore vnto his shiftes and that he is much to be pytied that he hath not like good successe vnto his greate courage Who set the Emperiall Croune vppon the Emperour Henrie the Sixths heade Apolog. not with hys hande but with his foote And with the same foote agayne caste the same Crowne of saying withall he had power to make Emperours and to vnmake them againe at hys pleasure You by likelyhood can tel which aske the question For vnto vs it is not onlie a fable but a foolish one also and absurde and malicious Who put in armes Henrie the Sonnâ— against the Emperour his Father Apolo Henry the fourthe And wrought so that the Father was taken prisoner of hys Sonne and being shorne and shamefully handeled was thrust into a Monasterie where with hunger and sorowe he pyned away to death The Pope did none of all these thinges Conf. 187 But the Sonne himselfe after a greate foile and ouerthrowe whiche his Father had taken at the Saxons handes seing him to be so strooken with feare that he durst not appeare abrode he toke vpon him selfe the administration of the Empire and fought afterwades against his owne Father which
ready to diminsh the numbre of Ceremonies that the greatest papist in the world would not aske more fauor in the questioÌ„ aÌ„d cause of theÌ„ First if the Scripture doth alow anie order or fashioÌ„ it is not vaine If the whole Church hath generally receiued ani it is not vaine If it be but a particular Ceremony of one couÌ„trie and be not agaiÌ„st the faith or good maners it is not vaine Yea if anie thing be in it which helpeth to amendement of life it is not vaine By so many waies and for so many causes a ceremony maie wel continue as ye shal finde in that verie epistle of S. Augustin Epi. 119. c. 18. 19. And had you the face so to alleage this holy Doctours complaining of ceremonies as though he would haue as few as you What Sacrament haue you about which ye doe occupie oile What thinke you of the fast of lent What of Alleluia betwixt Easter and Witsontide What vse haue you of any Octaues Cap. 7. 15. 18. Yet of these Ceremonies he maketh mentioÌ„ in the foresaied Epistle and reckoneth that they are to be vsed and regarded Gregory c. if the Church saieth he shall depend vppon one man Apolog. it will at once fal doune to the ground Ye belie him shamfully he hath no such words at al. Conf. 203 Yet the protestaÌ„t may think this impossible that you should haue no more regarde of your honestye Let him seeke then if he be learned and iudge by his owne senses whether any such proposition is ther to be found But is there not a like vnto it Ye as so like as Rome is to Constantinople or Gregorie S. Peters successour to Nestorius of Constantinople an heretike For if a man should seeke for his life to find in that epistle but some resemblance of that which the Apology reporteth he findeth no more but this which I shal declare for th'vnlerned sake Iohn Bishope of Constantinople affected the title of Vniuersal Bishope S. Gregorie then Pope of Rome coÌ„plaineth thereof to Mauritius the Emperour declaring good causes aÌ„d reasons why such presumptioÌ„ should not be suffred Emong other he maketh this argument Lib. 4. epist. 3â— Surely we haue knoweÌ„ manie Prelats of the Church of CoÌ„staÌ„tinople to haue falleÌ„ into the goulfe of heresie and to haue ben not only heretiks but archeheretikes also Nowe for example he nameth Nestorius and Macedonius then bringeth he in therevpon this conclusion If therefore in that church vndoubtedly of Constantinople anie pul vnto himself that name of Vniuersal Bishope ergo which hath ben the iudgement of all good men the whole church which God forbid falleth froÌ„ her state wheÌ„ he falleth which is called Vniuersall An excellent argument vndoubtedly For if the only or Vniuersall Bishope should be at CoÌ„staÌ„tinople that see hauing no priuilege of coÌ„tinuing stil in the right faith as appereth by the archeheretikes which sate ther and al the world being bound to obey the Vniuersal Bishope this one absurditie grauÌ„ted a thousand would folow and that one Bishoppe erring all the whole Church should go a straie Loe this is al that may seme to geue any occasioÌ„ of reporting that which the Apologie hath attributed to S. Gregorie And wher find we here that if the church depeÌ„d vpon one maÌ„ â–ª it must at once fal doune to the ground Wil they yet defend theyr lying Or dare they yet stil abuse the old fathers â—s the Church aÌ„d that Church al one in coÌ„cluding Is depeÌ„ding vpon one man and that man al a like The successor of S. Peter and Bishop in that chaire in which neuer yet was fouÌ„d any archeheretike to set furth naughty doctrin is he al one with a Bishope of ConstaÌ„tinople â–ª which neither succedeth any Apostle and hath bene a defender of heresies let vs see now therfore whether you wil coÌ„fesse your errour in mistaking S. Gregorie Or mainteine your impudencie in misusing of him The bishâ—ps sayth Bernard who now haue yâ— charge of Gods church Apolog. ar not teachers but deceauers they are not feders but begilers thei are not prelats but pilates These words spake Bernard of yâ— B. who nameth him self the highest Bishop of al of yâ— other Bishops likwise which then had the place of gouernement How then Confut. Did S. Bernard forsake al papistrie and abandon the Pope because of those faâ—ltes which he fouÌ„d If he did why taried he in his moÌ„kes cote vnto his death If he did not what vnwise meÌ„ be you to for sake the Church for euil maners sake But coÌ„sider further WhoÌ„ called he deceauers â–ª begâ—â—ers pilats Al the whole order of Bishopes and gouernoures of the Church froÌ„ the Pope dounward Or spake he of some certain only If he noted but some certain aÌ„d â—heÌ„ worthely those other some which were not infected might wel preserue the state of the Church in truth of maners and doctrine that ye need not to feare an vtter destruction 〈◊〉 it and so through wretched foly depart out of it If he spake generally of al then wil I coÌ„fesse that ye are not so much to be blamed for your departing from that Church nor for anie your applieyng of S. Bernardes Authorie to that purpose But because I am sure this is false therefore I charge you and blame you How proue I this I proue it by those very bookes in which as you saie the foresaid wordes against the Pope and Bishopes are For concerning Eugenius him selfe he saieth in the third boke after much complaint or reproufe made of the euil maners of the Court of Rome Haec ad te Berna de CoÌ„s lib â–ª 3 noÌ„ de te scribo I writ this vnto thee not of thee And immediatly he declareth by example how Eugenius refused bagges of monie which came out of Germany and condemned a greate riche bisshop by likelyhode notwithstaÌ„ding his mony And how he gaue of his own vnto an other poore bisshop to geue vnto the officers in the Court least the bisshop should seeme niggish and vncourteous if he should haue nothing rewarded them Now Doth it greaue thee to heare this And I ê™ S. Bernard doe tell it so muche the more gladly by how much thou hearest it the more greauously The Pope theâ— him selfe was none of those deceauers begilers or pilates whom you mention Furth then were al the Cardinalles and Bishops deceiuers c. No neither al they as you may reade it proued in the fourth boke of that worke by the exaÌ„ples of two great Legats The one was Cardinal Martine Cardinal Martin which being sent legate into Dacia a countrie ful of gold and siluer returned yet so poore that for lacke of mony and horses he coulde scarse reach vnto Florence The Bishope of which place gaue him an horse without mention making of any mater to be done for it Yet the legat aÌ„d Cardinal Martin was 〈◊〉 soner at Rome but the bishop of Florence
came also thither And seeking the fauâ—â— of his frinds in a certain cause of his owâ— at length he coÌ„meth to Cardinal Martin Yea sayth he Decepisti me Nesciebâ—tibi imminere negotiuÌ„ tolle equuÌ„ tuuÌ„â— ecce in stabulo est you haue deceued me I knew not ye had any sute in haÌ„d Take your horse to you loe yonder he is in the stable This is one and he I truste no deceauer or Pilate An other Cardinal Gauâ—rid is Gaudfridus Bishope of Cartres which many yeres together was at his own charges Embassadour and legat froÌ„ the Pope in the costs of Gascoigne Of whoÌ„ he telleth that ther was a sturgeoÌ„ brought vnto him by a certain priest but I wil not take him sayd the Cardinall except I pay for him Againe a Ladie of the towne where he lodged brought vnto him for deuotioÌ„ and good wil three treen disshes with a towel he behâ—ld theÌ„ he praised theÌ„ but in any case he would not take them And at both these tymes S. Bernard was present And saieth herevpoÌ„ vnto Eugenius O that we might haue store of such meÌ„ geueÌ„ vnto vs as thes were whoÌ„ I brefly haue spokeÌ„ of If therefore the Pope him selfe was good and some Cardinalles and Bishopes were holie men how can you withoâ— impudencie drawe S. Bernard to such 〈◊〉 sense as thoughe he should condemâ—â— the whole See and Church of Romeâ— And if as I saied before you thinke him not to speake generally what helpeth it your cause in departing from the Church to proue that some Prelates be Pilats Secondly I might wel and truely say that S. Bernard speaketh against the maners of the Court of Rome and not against the faith of the Church of Rome And though he should name the Pope for his euill behauiour which he doth not a Pilate yet concerning his Authoritie and office he geueth vnto him all the titles of excellencie that are found in the Scriptures from Abel to Christ. Affirming besides him to be the shepheard not only of shâ—pe but of all other Shepheardes also â–ª and Others to haue bene called to take parte of the cure but hym to haue fulnes of power with other such wordes more of like sense Thirdly I aunswere he neuer spake so vnreuerentlie of the Pope in all hys workes And that the testimony which you alleage is not in the bookes ad Eugenium The old Father Epiphanius saieth Apolog. it is an horrible wickednes Epiph. and a sinne not to be suffred Haere 61. for any man to set vp any picture of Christ him selfe See how these felowes caÌ„ amplifie and â—et furth a lie Confut. â—35 Epiphanius they thinke â—aketh for theÌ„ and therfore they dresse â—im in their own colours Ye find not in hiÌ„â—either these greauous and mightie terâ—es horrible wickednes and Synne â—ot to be suffred Neither these precise â—onclusions that any man shal not set â—p anie picture Neither this aggrauaâ—ing additioÌ„ of Christ him self He speaâ—eth quietly and he speaketh not geneâ—ally but against a certaine kind of Imaâ—es or honor done to them as appeareth by the words istiusmodi vela such kinâ— of veiles And he prescribeth nothinâ— against the Image of our Sauiour Christâ— If ye wil not leaue this place but proâ—â— that it maketh against Images Pluckâ—â— out first these lies and repaire the testimonie making it neither better neither worse then Epiphanius doth permit you and then shal you be otherwise answered The old fathers Origen Chriysosâ—â— exhort yâ— people to reade the scriptures Apolog. to bye them bookes to reason at home betwixt theÌ„selues of diuine maters wiâ—es with their husbaÌ„ds parents with their childreÌ„ These men condeÌ„ne yâ— scriptures as deade â—lemeÌ„ts And as much as eueâ— they may barre the people from them Ye ioyne these two Fathers togeather as though they both confirmed your lyes Confut. 236. But Origene neither speaketh of byeing bookes Ho. 9. in Leuit ca. â—16 nsither of reasoning at home 〈◊〉 the scriptures but of comiÌ„g to church aÌ„â— heariÌ„g the scriptures and of thinking afterwardes at home vpon the keping of them in mynde and folâ—wing them Then as concerning S. Chrysostome he speaketh agaynst suche as neglected the reading of Scriptures and thought this to he a sufficient excuse for them that they were no Monkes Ho. 2. in Matth. as who shuld saâ—e we haue wife children and household with other things besides to thinke vpon and therefore it is not our vocation to looke in the lawe of God and by that to amende our liues He speaketh likewise against other which loued to haue faier and trym books of the Gospel for ostentation sake not to reade them and profit by them Of which sort ther may be found at this preseÌ„t som in the world which liuing loosly and regarding their soules health slenderly cary yet the testameÌ„t or some parte thereof bouÌ„d vp in goldeÌ„ forel and hang it about their necks like a Iewel But as for the biyng of Scriptures he spaketh it by occasioÌ„ oÌ„ly in reprouiÌ„g such as had books in their cupbords aÌ„d no vnderstaÌ„ding or sense of them in their mind For after he had saied Hom. 3â— in loan This hauing of bookes coÌ„meth of the Iewish ambition and craking vnto whom the coÌ„maundementes were geuen in letters and vnto vs not so but in the tables of our hart which are of fleash least he shuld sem to derogate somwhat hereby vnto the written Scriptures he addeth yet I do not forbid it to gette books yea rather I pray you most ernestly get them but so that we maie repere often in our minde both the letters and sence the of them He was not therefore so careful of it that euery man shoulde bye the scripture but this he studied for that euery man should be diligeÌ„t in bearing away of the scriptures readen â–ª or preached in the open church Proue ye now that S. Chrysostome exhorted all and singular of his people to bye them bookes especially in the vulgar tounge And iudge ye whether he had so little discretion to moâ—e al therevnto which verie few could bring to passe the raritie and pryce of the written bookes being considered Nowe as concerning the other lie that wiues at home with theyr husbandes or children with theyr parentes should reason betwixt themselues of diuine maters either I vnderstand not your englishe or els ye abuse S. Chrysostom most shamefully For if ye meane that al that reasoniÌ„g which you imagin signifieth no more but that the father shuld instruct his sonne aÌ„d the wife geue eare to her husbandes good counsel then surely you must pardoÌ„ me I neuer vnderstood this much before that reasoning of diuine maters should haue so litle question in it But if reasoning betwixt parties doth importe an argueing to aÌ„d fro with obiections solutions replies resolutions diuises suppositioÌ„s c. And if reasoning of diuine maters doth signifie the questioÌ„ proponed not to be of so smal
but only for that we confessed the Ghospel of Ihesu Christ and put our confidence in the lyuing God To speake of the holines and honesty of your behauiour Conf. 152 I truste to haue a better tyme in the meane season I aske you quietly was W. Flower put to death only for his confidence put in the lyuinge God Act. and Monuments pa. 1129. and not for striking and wouÌ„ding a Priest as he was ministring the Sacrament vnto the people Our purpose here ys not to take in hand at this present to bring to light and open to the world Apolog. those thinges which were meete rather to be syd and buried with the workers of them It be seemeth neither our Religion nor our modestye nor our shamefastenes Ye lye like hypocrites as ye are Conf. 154 doe ye not tarie longer in speaking the worst ye can of the Catholikes than in any other common place of your modest and shamefast booke Doe ye not put in writing most shamefull thinges either not done at al or done so longe a go that now they were hid and buried Doe ye not bring to Englishmens eares the vnknoweÌ„ praÌ„kes of foreners Doe ye not oft repeate Diasios and Cassios as though it stoode with modestie to iterat and exaggerat such tales But such is your Religion â–ª your modestie and your shamefastenes that it beseemeth you wel enough Let the Uicar of Christ and the Head of the Church remember Apolog. that they be of his canonists which haue tought yâ— people that fornication betwene single folke ys no synne It wil be harde for him to remember it Confut. because he neuer heard it or read it And as hard it wil be to heare or reade that which was neuer spoken or writen of a Canoniste proue ye nowe that euer anie Canonist hath taught as you report Iohannesde Magistris to whom you refer vs in your margent can not be found to haue anie such wordes Perchance ye would saie Martinus de Magistris whiche vas no Canoniste but after the fasshion of Scholemen asking the question whether simple fornication be a deadly sinne maketh obiections first against the truthe and afterwarde refelling them concludeth most expresslie thus Simple fornication excludeth from the kingdome of God Ergo it is a mortal sinne Now if anie Iohannes de Magistris vnknowen yet to the worlde canne be brought furth of you to saue your honesty in so impudent a lye yet excepte ye can proue that he was one of the Popes own Canonistes ye can not but be giltie of one â—ie at the least in this place which yet I dare say shal be forgeueÌ„ you if ye caÌ„ but proue that euer any Canonist hath so coÌ„cluded Goe to now and proue your selues true meÌ„ aÌ„d burdeÌ„ the Popes Canonists with alowing of that which is expressly condemned by them Apolog. Let him remeÌ„ber they be of his owne which haue decreed yâ— a Priest ought not to be put out of his cure for fornication Confut. You must briÌ„g him the place or it is not possible he shuld find it for your marginal note willeth him to seke can 3. 9. 7. wher no such thiÌ„g is and the paragraph Quia which speaketh of such only as are not to be promoted to holy orders because of theyr Bygamie But the trueth is that by al Canons old and new Can. Si quis Ep â–ª the faulte is punished For by the old were he Bishop Priest Dit 81 â–ª or DeacoÌ„ he was deposed and put to penauÌ„ce by the later the party offendiÌ„g had tene yeres penaunce inioyned him Let him remeÌ„ber also Apolog. how Cardinall Campegius Albertus Pighius others many moe of his own haue taught that yâ— Priest which keepeth a concubine doth lyue more holily chastly then he which hath a wife in matrimonie If ye were Cardinalles to his holines Confut. no doubt ye would do him great seruice which being so far out of office and farre from Italy take such care to bring thinges to his remembrance But doe not ye not forget your selues in the meane tyme by affirming so boldly so many â—yes Campegius aÌ„d Pighius do not say that which you reporte of them For of two euilles there is no one the better both being euil but one is lesse euil than the other A coÌ„cubine with a priest is naught and an open harlot no mater though ye cal her his wife is worse They saie not that to keepe a coÌ„cubine is more holily and chastely done as though any holines were in it at al neither that to haue a wife in matrimonie is euill as though mariage were not honorable but of these two foule faultes a Priest to keepe a secrete harlot which goeth vndâ—r the name and pretense of a necessary seruaunt or the same to professe that she is his yoke felow and to take the parish to witnes that she is his at bed aÌ„d at bord the first is euil the seconde is worse the first hath not put al shame asyde the seconde is impudent the first may come of infirmitie the seconde wil haue it allowed by Authoritie I trust he hath not yet forgotten Apolo â–ª that there be many thousandes of harlotes in Rome that him selfe doth gather yerely of the same harlotes vppon a thyrtie thousand durkattes by the way of annual pension Neither can be forget howe him selfe doth maintaine brothel houses and by a most fylthie lucre doth fylthylie and lewdely serue his owne luste Speake ye by report of others Confut. or by experience If by report were they that reported it somewhat skilful in the mater or no If they were not but spake also by reporte standeth this with your purpose and doth this beseeme your Religion your modestie your shame fastnesse which ye acknowledge in your selues so absolutely to obiecte so greate a mater to so great a Bishop vpoÌ„ an heare saie onlie But if they spake of knoweledge howe came they by it Sate they in commission in Rome it self and called the harlottes before them by authoritie But how were that either tolerable or reasonable in a strange Citie to plaie the Magistrate or to labour in the numbring of harlottes Or went they from house to house with a pryuie serche making a worthie occupation for Ghospellers to be curious in Or through acquaintaunce with whores and bawdes was the whole accompte without further labour brought vnto them They are not to be accepted for honeste witnesses whiche are so wel acquainted or so muche fauored of those naughtypackes PerchauÌ„ce as they weÌ„t vp and doun in the streets they nuÌ„bred certaine scores of harlottes There was a simple eye then I trow and a deuout purpose in the marker of such occurrentes Yet if it were so howe gather they that manie thousands of harlots are in Rome because they obserued manie here and there to goe in the Citie What so euer shal be aunswered it will be
As doeth appeare by the chiefe Apostles of the new Ghospell Luther Oecolampadius Peter Martir Bale Barcâ—let Barlowe Scorie c. Which departed out of the Churche on theyr owne heade and perill and liued not well in the Churche whyles they were interteined in it And so although some faithlesse and wretched fellowes might be proued to haue sold theyr Masses in the Churche that conuinceth them to be naught and not that the Churche consenteth vnto it We verelye Apolog. because we knowe the shedding of Christe hys Bloud vppon the Crosse to be the onelie Sacrifice are well content with it alone and looke for none other And forasmuche as yt was to be offered but once we commauÌ„d it not to be renewed againe You woulde I perceaue haue the Catholikes compted exceading couetous and insatiable Conf. 123. as thoughe they shoulde thinke the shedding of Christe his Bloud vppon the Crosse to be vnsufficiente to saluation But yet howe thinke you Notwithstanding ye are so well content as ye saye with Christe his Passion alone doe ye not thinke it necessarie for you to obey the Churche to obey your Prince to absteine from lying from adultery from Simonie c If besides the passion of Christ you must also keepe the Commaundementes and doe as manie good workes as ye may then as you are content so are we And you are no wiser by this rekening than other poore folkes are But if Christ his Passion doth so content you that ye seeke not to suffer also with him after your degree in a certaine proportion then doth it plainlie appeare that you are quickly satisfied And in such sorte to be well content is for suche as neuer thincke to ascend after Christ and are verie vnlike vnto him Why hath he hys Legates as much to saie as moste suttle spyes lying in wayte in all Kinges Courtes Apolog. Councelles and priuie chambres Why doth he when he lyst sette Christian Princes one against an other And at his owne pleasure trouble the whole world with debate and discord First Con. 178 let it be proued that the Pope doth it and then afterwardes aske the cause why And coÌ„sider also whether it becommeth the Church of England that such an Apologie should goe furth in the name of it as meddleth with the legats whom other Princes of Christendome doe interteyne And which obiecteth to a person of much Authoritie at the least such an heygâ—nous and shamefull crime as that at his plesure he should trouble the whole world If the Pope were no more quiet and peaceable than ye make him had England all this while continued in schisme and heresie and not ben made a praye to some that would haue taken it What is he that coÌ„maundeth the Emperour to goe by him at his horse bridle Apolog. the Frenche King to hold his stirope Some Pope by lykelihode of your owne making Con. 185. For the Catholiks know of none such at al. Yea Pauluâ— Iouius when Charles the fifthe of worthie memorie would haue helde Pope Clements stirope he was not suffered so to doe the Popes modestie ouer coÌ„ming the Emperours deuotion Why doe they hyde Apolog. why doe they keepe vnder the Ghospell which Christ woulde haue preached alowde from the house toppe We beleue Con. 222. it is not hyddeÌ„ that which is openlie readen in the Churche Catholikelie expounded in Vniuersities Ordinarelie readen in Religiouse houses And commonlie solde in Hebrue Greeke and Latine to all that will studie it This lye is dilated by the Authours of the Apologie Fo. 264. this also is emong the flatte lyes Why doe they not proue theyr Religion Apolog. by the examples of the Primitiue Churche and by the Fathers and Councels of old tymes Our bookes doe aunswer for vs Conf. 231. that this is a lye Why be they afrayd to take a paterne Apolog. of the Apostles and old Fathers We be neuer afraied Con. 20â— but when we come to such heretikes as wil not admit the old Fathers nor theyr interpretatioÌ„s vppon the Apostles then in deede we alleage not so thicke theyr Testimonies whose Authorities the loftie and prowde mindes doe easelie contemne Why dyd Iohn Apolog. 1. Clement a Countrie man of ours 2. but fewe yeares paste 3. in the presens of certaine honest men and of good credite 4. teare and 5. caste into the fyere certaine leaues of Theodorete the moste 6. Auncient Father and a 7. Greeke Bishoppe wherein he playnlie 8. and euidentlie taughte that the nature of Bread in the Communion was not chaynged abolyshed or brought to nothinge And thys dyd he of 9. purpose bycause he thought 10. there was no other copy thereof to be found Ye haue done well so particularlie to set furth this mater Con. 231. declaring by manie circumstances that Doctour Clement shoulde Teare and Caste into the fier certaine leaues of such an Author of such a mater before men of good credite and for suche a purpose and 〈◊〉 â–ª as you specifie And nowe as though the mater needed no further 〈…〉 aske why Iohn Clement a Counâ—rieman of yours dyd so But I will tel you firste 〈◊〉 he dyd not so For as him selfe hath 〈◊〉 me and other asking this verie quâ—stion of him that you appose vs withall he neuer had anie parte of that booke in Greeke or in Latine in written hande And therefore could not wel burne that which he neuer had Nowe if the honest men that you speke of did not only se him cast certeine leaues into the fier but did reade also the contentes of those leaues before they were cast into the fier and vnderstoode vpon what intent D. Clement dyd it c. name them that they maie be knowen for theyr honestie When they did of late put in print Apolog. the auncient Father Origenes worke vp on the Ghospel of Iohn why left they quite out the whoâ—e sixte chapiter wherein it is lykely yea rather of verie suerty that the 〈…〉 had writen many thinges conâ—â—rning the Sacrament of the holy Communion contrarie to these mens myndes We could not leaue that Chapiter out Con. 233. which was not founde in anie Copy But if you can bring anie such chapiter furth ye shal make it lykely aÌ„d ê“bable that we are to blame for not putting it in And if you can not you proue your selfe to be verie suspitiouse and slaunderouse which reproue the Catholikes for not putting that in which is not as farre as we or you doe hitherto know to be found in any place extant Yet you haue suche a grace as in speaking so also in reading without booke that you further saie it to be not onlie lykelie but rather of verie suertie that such and such things should be in that place of Origen which yet you neuer sawe in al your lyfe that you might be able to reporte anie thing of it Which of al the Fathers haue at anâ—e time called you
once saie the word both partes wil submitte theÌ„selues vnto it because it is impossible that he should speake anie vntrueth His authoritie therefore being for so good cause so great with vs either ye can ê“ue that Christ hath fortold as ye report of him or ye can not proue it If ye can not what an impudencie is it againste Christ himself so to belie him and what an iniurie â—s it to the Reader so to abuse him by the name of Christe But if ye can shewe it where Christ hath foretold that our Churche shoulde erre doe so then and speake not so mightie woordes againste vs without anie prouing of them at all But howe is it possible that ye should proue them Christ hath a Church For this first ye will not denie that Christ hath a Church otherwise his Incarnation and Passion hath bene in vaine if he haue not her for whoÌ„ he toke flesh The Churc◠〈◊〉 visible aÌ„d shed his blud This church theÌ„ of Christ is it visible or no Visible it must nedes be because it coÌ„sisteth of meÌ„ â—nd meÌ„ are creatures coÌ„sisting not of pure and simple soules but of soules and bodies togeather And Christ saieth of it Math 5. The Citie can not be hid that is set vpon an hyl Being then visible The Churche hath order in it Sap. 11. shal ye see good order in it or no Vndoubtedlie he that hath made al things by nuÌ„ber weight and measure muste not let that to be without order which he estemeth most of al other thinges For 〈◊〉 is the bodie of Christe Eph. 4. compacted and knit togeather through euerie ioynt wherewith one ministreth to an other hauiÌ„g in it distinction of offices and duties to rule to obey to preache to heare to minister to receaue This Order then The order in the Church must continue Dan. 7. shal it for anie tyme be lacking in Christes Church or shal it continue to the worldes end It muste needes continue because the kingdome of Christ is euerlasting and no power is hable to destroie the order which he taketh The Apostle also most expresly telling vs that Christ hath geuen Apostles Prophetes Euangelistes Pastoures and Teachers â—ph 4. to finish and perfite the holy to worke in the ministery to build vp the bodie of Christ. Which bodie whereas it caÌ„ not be perfited vntill al they be borne that shal be saued soules it foloweth that this Order which I speake of must continue so long vntil all meete togeather in vnity of faith and knowledge of the Sonne of God which wil not be til al be borne that shall so meete togeather and that is at domes day and not before These grounds then so standing I say vnto you for as much as the Church of Christ consisteth of a visible cumpanie of men which is kept in order and vnitie by reason that euery one knoweth his place and keepeth himselfe within his boundes least he loose his place and for as much as this cumpanie and order must continue to the worldes end without dissolution or distruction I say therfore vnto you that either our Catholike Church is the true Church of Christ or els that Christ hath no Church at al. For besides our Church ther is none that hath bensene to coÌ„tinue in any form of religioÌ„ euer sensth ' Apostles time hitherto As in exaÌ„ple before Luther brake out froÌ„ his cloister and Rule ther was not in al the world anyone cuÌ„pany of Luther aÌ„s ZuiÌ„gli aÌ„s Caluinists or any other sect that braggeth at this day of the light aÌ„d knouledge of the gospel Wel ther might be in corners some faithles meÌ„ and womeÌ„ that in hart were heretical like as at this present if harts were sene many shuld be fouÌ„d eueÌ„ in EnglaÌ„d it self to dout of th'iÌ„mortality of the soule aÌ„d th' IncarnatioÌ„ of Christ c but ther was no opeÌ„ coÌ„gregatioÌ„ of theÌ„ nor apê“ued form of ministratioÌ„ emoÌ„g theÌ„ nor any face or shew of a Church For yourselues do say that Martin Luther aÌ„d Hulderik ZuiÌ„glius wer the first that came to the knowledge aÌ„d preaching of the Gospel so that if they were first it foloweth that before they came ther was no congregatioÌ„ of ê“testaÌ„ts in al the world or if it were it was not visible or if it were visible it had no true preachers or if it had true preachers Luther aÌ„d Zuinglê° need not to be praised of you for most excelleÌ„t meÌ„ eueÌ„ sent of God to geue light to the world because there were in the coÌ„gregatioÌ„s of the sincere in the Lord as illumined preachers of the word as they But wher as the truth is as you say that Luther and ZuiÌ„glius were the first that cam to the knoulege aÌ„d prechiÌ„g of the Gospel which is none in dede and wher as it remaineth to this day not oÌ„ly in the bokes that are writeÌ„ but in the memories of meÌ„ that knew those daies that before Luther and ZuiÌ„glius made a tumult in ReligioÌ„ ther was not in al ChristeÌ„doÌ„ any other ê“fessioÌ„ of faith thaÌ„ was sene in our Church which we know to be Catholik it foloweth that your church caÌ„ not possibly be the Church of Christ the coÌ„tinuaÌ„ce of which your church caÌ„ so litle be ê‘ceiued that yourselues know it begaÌ„ to com furth in Frier Luther and Sir ZuiÌ„glius time In whiche Churche there was so little order that ye can name neither SuperintendeÌ„t nor minister nor preacher nor broâ—her of it that liued before the most excelleÌ„t meÌ„ Luther and Zuinglius and which Churche was so inuisible that ye neuer sawe so much as any forme of communion table pulpit vestiment or other thing vsed in it Yet we see this by experience that when a cumpany of heretikes doth mete togeather they wil not be longe without theyr preacher euerie one is so readie to be preacher and they can not be without some place and they wil make harde shifte but they will haue a good place which is the cause that so many requestes haue bene made to Gouernours of certaine Countries and so manie Religious houses and Churches haue bene hewed and squared for the receiuing of the newe Ghospel Therefore if there was anie congregation extant of this your Church before Frier Luther lay with Nonne Katerine and begate manie foule and fi lt hic opinions of his owne braine and if that Church was the true Apostolik Church and had so continued from the beginning theÌ„ had they places to resort vnto and they vsed such order as they had receiued of theyr Forefathers and you are hable to name the place and tel vs theyr Order But we can he are of no such thing ergo there was no Church of yours at all as then Add then now vnto this that Luthers Church began with Luther and so furth euery Church sens Luther hath begon with the Diuiser of it And consider that the true Church of Christe can haue no suche