is not streight And therefore Pope Zosimus in more sober wise saithe thus Contra Statuta Patrum condere aliquid vel mutare ne huius quidem Sedis Authoritas potest The Authoritie of this See cannot order or change any thinge contrarie to the orders of our Fathers Isidorus saithe Is qui praeest si praeter voluntatem vel praeter quod in Scripturis Sanctis euidenter Praecipitur vel dicitaliquid vel imperat tanquam Falsus Testis Dei Sacrilegus habeatur He that is in Authoritie if he speake or Commaunde any thinge besides the wil or meaninge of Goddes Woorde or otherwise then is expressely commaunded in the Scriptures let him be taken as a Churcherobber and as a false vvitnesse against God The Apologie Cap. 1. Diuision 3. Wee for our parte haue learned these thinges of Christe of the Apostles of the Deuoute Fathers and doo sincerely with good faithe teache the people of God the same Whiche thinge is the onely cause why wee at this daie are called Heretiques of the chiefe Prelate no doubte of Religion O immortal God hath Christe him selfe then the Apostles so many Fathers al at once gonne astraie Were then Origene Ambrose Augustine Chrysostome Gelasius Theodoretus foresakers of the Catholique Faithe Was so notable a consent of so many Auncient Bishoppes and Learned menne nothinge els but a conspiracie of Heretiques Or is that nowe condemned in vs whiche was then commended in them Or is the thing now by alteration onely of mennes affectioÌ„s sodainely becomme schismatique whiche in them was coumpted Catholique Or shal that whiche in times paste was vndoubtedly true now by and by bicause it liketh not these menne be Iudged false Let them then bringe foorth an other Gospel let them shewe the causes why these thinges whiche so longe haue openly benne obserued wel allowed in the Churche of God ought nowe in the ende to be called in againe Wee know wel yenough theâ— the same Woorde whiche was opened by Christe and spreadde abroade by the Apoistles is sufficiente bothe to our Saluation also to vphold mainteine al Truthe to confound al maÌ„ner of Heresie By that Woorde onely doo wee condemne al sortes of the Olde Heretiques whom these menne saie wee haue called out of Hel againe As for the Arians the EutychiaÌ„s the Marcionites the Ebionites the Valentinians the Carpocratians the Tatians the Nouatians and shortely al them whiche haue a wicked opinion either of God the Father or of Christe or of yâ— Holy Ghost or of any other pointe of Christian Religion for so mutche as they be confuted by the Gospel of Christe wee plainely pronounce them for destable damned Personnes and defie them euen vnto the Diuel Neither doo wee leaue them so but wee also seuerely and streitely hold them in by lawful and politique pounishementes if they fortune to breake out any where and bewraie them selues M. Hardinge VVe for our parte knowe as nowe we haue proued that ye haue not learned these thinges of Christe nor of the Apostles nor of the Fathers but of Luther Zwinglius Oecolampadius Caluine Peter Martyr Bucer and sutche other Apostates and that ye do moste falsely and wickedly leade the people into the Pitte with you And therefore ye are iustly condemned by the Churche and demed Heretikes c. How condemne ye the Donatistes seinge with them ye breake and throwe down the Holy Aulters of God on whiche as Optatus writeth the Body and Bloude of Christe was wonte to be laid c. The B. of Sarisburie Hereto M. Hardinge the whole grosse summe of your Answeare in effecte is this Ye Falsely and wickedly leade the people ye are Apostates ye are Heretiques ye are Impupudente and rebellious Children ye are Despisers of God Mockers of your Mother and peruerters of the Apostles ye vtter Lies ye speake blasphemies At the laste ye saie The Diuel dwelleth in our hartes as in his shoppe This is a hasty kinde of Logique M. Harding He muste needes be harde harted that wil not yelde to sutche Argumentes To leaue other your waste woordes of Vigilantius Iouinian Manichee Aërius and sutche others in the ende ye pronounce your Definitiue Sentence as a Iudge and condemne vs for Heretiques for that wée haue taken downe your Shoppes and gaineful Boothes whiche ye cal the Holy Aultars of God Verily this muste néedes be thought either extreme rigoure or greate folie of the remoninge of a stone to make an Heresie Sutche Heresies I trowe S. Augustine S. Ambrose Optatus and other Learned Fathers knewe but fewe Neither is there any good sufficiente reason to be shewed wherefore it should more be Heresie in vs to take downe your néedelesse and Superstitious Walles whiche ye had erected of your selues without Commission then it was lately in you to teare in sunder and to burne our Communion Tables in the erection and vse whereof wée had the vndoubted example bothe of Christe him selfe and also of the Aunciente Catholique Fathers I saie nothinge of your Crueltie in burninge so many Bibles and Bookes of Goddes Holy Woorde so many of your Bretherns Bodies so many Temples of the Holy Ghoste As for the Aultars whiche Optatus saithe the Donatistes brake downe they were certainely Tables of VVood sutche as wée haue and not Heapes of stones sutche as ye haue as in my Former Replie made vnto you it maie better appeare S. Augustine reportinge the same storie saithe the Donatistes in theire furie brake downe the Aultare Bourdes His woordes be these Lignis eiusdem Altaris effractis Likewise saithe Athanasius of the like furie of the Arians Subsellia Thronum Mensam Ligneam Tabulas Ecclesiae coetera quae poterant foras elata combusserunt They carried foorthe and burnte the Seates the Pulpite the VVoodden Bourde the Churche Tables and sutche other thinges as they coulde gâ—ate Touchinge your Stone Aultars Beatus Rhenanus saithe In nostris Basilicis Ararum Superaddititia structura nouitatem prae se sert In our Churches the buildinge vp of Aultars added to the reste declareth a noueltie Wée haue sutche Aultars M. Hardinge as Christe his Apostles S. Augustine Optatus and other Catholique and Holy Fathers had and vsed whoe 's examples to folowe wée neuer thought it to be sutche Heresie But Optatus saithe The Body and Bloude of Christe was woonte to be laide vpon the Aultare and with these woordes ye would faine affonne your simple Reader as if Christes Body laie there Really Fleashely Verily and in déede But ye should remember that S. Augustine saithe Sacramentum Corporis Christi secundum quendam modum Corpus Christi est Et Sacramentum Sanguinis Christi secundum quendam modum Sanguis Christi est The Sacramente of Christes Body not verily and in deede but after a certaine manner of speache is Christes Body and the Sacramente of Christes Bloude after a certaine manner of speache is the Bloude of Christe This manner of Speache
Papias Apollinarius Victorinus Tertullianus Irenaeus Lactantius others desended the Heresie of the Chiliastae that saide Christe after the General Iudgemente shoulde dwel here a thousande yeeres togeather vpon the Earthe Irenae us helde that Man at the beginninge when he was firste created was vnperfite Clemens Alexandrinus and Iustinus helde That the Angels fel and effended God in that they desired the companie of Woemen But it shal be in vaine to stande longe herein For of sutche examples there is greate stoare To comme neare the purpose Theophilus calleth Epiphanius Haeresiarcham that is The Grande Captaine and Father of Heretiques Gennadius saith S. Augustine was not far of from being an Heretique S. Hierome writinge vnto S. Augustine saith thus In Epistola tua quaedam Haeretica esse iudicaui I iudged that there were certaine Heretical errours in your Epistle Pope Bonifacius 2. saide that Aurelius the Bishop of Carthage and S. Augustine and other Godly and Learned Fathers in the Councel of Aphrica were prickte on and inspired by the Diuel S. Augustine willeth S. Hierome to acknowledge his erroure and to recante Thus be saithe Accipe Seueritatem Christianam ad illud opus corrigendum atque emendandum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dicitur Cane Take vnto you Christian Seueritie to correcte and amende that Booke of yours and recante your Erroure Thus mutche I thought good briefely to touche not meaninge thereby to deface the Authoritie of the Aunciente Fathers but sommewhat to open the truthe of M. Hardinges tale and to shewe that these and other like Bishoppes and Fathers notwithstandinge they were Learned and Godly and woorthy Members of the Churche of God yet were they not voide of theire infirmities Erasmus a man of greate Iudgemente saith thus Illis temporibus ingeniosa res fuit esse Christianum In those daies it was a greate pointe of Wisedome to knowe how to be a Christian Man And againe Illa aetate in Chartis erat Fides potiùs quà m in animo ac penè tot erant Symbola quot Professores At that time of the Auncient Fathers the Faith was in Bookes rather then in the Harte And in a manner there were as many sundrie Creedes as there vvere Professours of the Faith Therefore Clemens Alexandrinus saithe the Heathens thus vpbraided the Christians for the striues and dissensions that were emong them Vos Christiani dissidetis inter vos tot Sectas habetis quae licet omnes Christianismi titulum sibi vendicent tamen alia aliam execratur condemnat Quare vestra Religio vera non est nec à Deo originem ducit Yee Christians dissente emonge your selues and mainteine so many Sectes Whiche Sectes notwithstandinge they al Claime the title of Christian Religion Yet one of them curseth and condemneth an other Therefore your Religion is not true nor hath her beginninge or grounde from God The Apologie Cap. 4. Diuision 1. What woulde these menne trowe ye haue saide in those daies Whiche side would they specially then haue takeÌ„ And whiche would they then haue foresaken Whiche Gospel would they haue beleeued Whom would they haue accoumpted for Heretiques and whom for Catholiques And yet what a stirre and reuel keepe they this daie onely vpon the twoo poore Names of Luther and Zvvinglius Bicause these twoo menne are not yet fully resolued vpon somme one certaine pointe of Doctrine therefore would they needes haue vs thinke that bothe of theÌ„ were deceiued that neither of them had the Gospel and that neither of them taught the truthe aright M. Hardinge After many thinges by these Defenders alleaged for proufe of Dissension to haue ben amonge the Apostles the faithful people in S. Paules time the Bishops and Holy Fathers of the primitiue Church whereby they woulde perswade if they coulde that theire owne diuision into sectes and dissensions is not a marke of false Doctrine at length as though they had wonne the filde and tried them selues proper men triuÌ„phing ouer vs as though we had nothing to saie with a great courage thei demauÌ„de this question of vs whiche though it be but one in effecte yet with a kinde of brauerie they seme to diuide into sundry braÌ„ches and thus they saie VVhat would these men they meane the Papistes then trowe ye haue saide in those daies VVhiche side woulde they then haue taken and whiche woulde they haue foresaken VVhiche Gospel woulde they haue beleeued VVhom woulde they haue accoumpted for Heretikes and whom for Catholikes Touchinge these foure interrogatories if we had then ben aliue beinge of the minde we be nowe of we would haue requirred you with foure answeares of the Holy and moste Learned Father S. Hierome and woulde haue saide as in the like state of times in a Learned Epistle he saide to the Learned Pope Damasus touchinge the Heresies whiche he founde in Syria at his firste cominge thither from Rome Firste Mihi Cathedram Petri fidem Apostolico ore laudatam censui consulendam inde nunc meae animae postulans cibum vnde olim Christi Vestimenta suscepi VVhiche woordes taking vpon me the Person of al Faithful and Catholike folkes thus I Englishe In these controuersies I haue thought good for counsel what I ought to beleeue to repaire to the Chaire of Peter and to the faithe of the Romaine Churche praised by Paule the Apostle owne Mouthe And from thence now require I the foode of my soule from whence I receiued the garmentes of Christe To speake the same more shortely and more plainely In the Catholike Churche I looke to haue the foode of my soule to euerlastinge Life in whiche I was firste Christened Secondely we woulde with him haue saide one speakinge for al directinge our woordes as he did to those that be of the Catholike faithe whom ye cal Papistes Vos estis lux mundi vos sal terrae vos aurea vasa Argentea hâ—c testacea vasa vel lignea Virgam ferream Aeternum operiuntur incendium Ye are the Light of the VVorlde ye are the Salte of the Earth ye are Golden and Siluerne Vessels here emonge the Gospellers are the Earthen and VVoodden Vessels which must abide the yron Rodde and flame Euerlastinge Thirdly with him one likewise bearing the person of al we would haue saide to Pius the fourth that nowe sitteth in the Peters Chaire as he then saide to Damasus Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri Communione consocior Super illam Petram aedificatam Ecclesiam scio Quicunque extra hanc Domum agnum comederit Prophanus est Si quis in Arca Noë non fuerit peribit regnante Diluuio Makinge none but Christe firste of al whom to folowe I ioine in felowship of Communion with thy holines that is to saie with the see of Peter Vpon that Rocke I knowe the Churche is builded VVho so euer eateth the Lambe without the compasse of this
might with more surety keepe stil his vsurped Dominion Who being an Idumean borne and a straunger to the stocke and kinred of the Ievves and yet couetinge mutche to be taken for a Iewe to th ende he might establishe to him and his Posteritie the Kingdome of that Countrie whiche he had gotten of Augustus Caesar he commaunded al the Genâ—alogies and Petigrees to be burnt and made out of the waie so that there should remaine no recorde whereby it might be knowen to them that came after that he was an Alien in bloude whereas euen from Abrahams time these monumeÌ„tes had benne safely keapte amongest the Ievves and laide vp in theire treasurie bicause in them it might easily and moste assuredly be founde of what linage euery one did descende So in good faithe doo these menne when they woulde haue al theire owne dooinges in estimation as though they had benne deliuered to vs euen from the Apostles or from Christe him selfe to th ende there might be founde no where any thinge hable to conuince sutche theire dreames and lies either they burne the Holy Scriptures or els they craftily conueigh them from the people M. Hardinge Pardon me I praie thee Reader if I vse woordes some what vehemente the cause so requiringe This Defender crieth out O ye pillours of Religion But how mutche more iustly crie we againe to him O thou captaine lier O moste woorthy not the rewarde of a whetstone but the iudgemente of abackebiter of a slaunderer a cursed speaker of a mocker of the accuser of the brethren of a Blasphemer Is this the regarde thou haste I saie not to God or to Christen men but to thine owne estimation and common honestie of a man Canste thou persuade thy selfe to greate credite by lieinge To seme sober by railinge Honeste by villanie Charitable by slaunderinge Vpright by deceit Iuste by impietie Why saiest thou of vs in general that is to saie of the Catholike Churche that we despise hate caste awaie and burne the Holy Scriptures Had we not loued and kepte the Scriptures howe couldest thou and thy fellowes haue comme by them Had ye not them of vs From the Apostles time to this daie we haue kepte them vnspotted and vndefiled and ye within these fifty yeres haue by your vulgare translations corrupted them that lamentable it is to consider And when we burned the same corrupte translations or any parte thereof or any of your Heretical treatises we burned not the Scriptures no more then one dothe the apple tree that burneth the caterpillers The Scriptures we honourè and kepe moste reuerently and diligently Therefore your comparinge of vs with the wicked Kinges Aza Antiochus Maximinus and Herode is false and slaunderous For how saie you Sir Captaine of liers had we not the Scripture in euery Monasterie Cathedral Church college in euery priuate library of any that was lerned The like thinge was obiected to S. Augustine and the Catholikes in his time by the Donatistes beinge then Heretikes as ye are nowe To whom he answeareth as we wil answeare you Certè ille ignibus tradidisse credatur qui eis lectis non consentire conuincitur 〈◊〉 Let him be thought to haue caste they Holy Scriptures into the fire who when they are reade is conuict not to consente vnto them VVe reade in the Holy Scriptures that Christe said This is my Body VVho beleueth it ye that denie it or we who are contente to die for the defence of that his real body in the blessed Sacramente S. Iames saithe a man is iustified by woorkes and not by faithe onely VVho beleueth thus they whiche saie that onely faith iustifieth or they whiche saie that woorkes be required also to iustifie at ion Christ saith Qui maÌ„ducat hunc panem viuet in Aeternum he that eateth this breade shal liue for euer ‡ VVho beleueth this they that saie both kindes be necessarie to laie men by commaundement of Christe or they who saie that one kinde is sufficiente to saluation concerninge the eatinge of the Sacramente The B. of Sarisburie Ye maie soone be Pardoned M. Hardinge for speakinge il for as mutche as for ought that maie appeare by youre speache ye haue not yet learned to speake wel Whether ye haue burnte the Scriptures of God or no bothe Heauen and Earthe and Sea and Lande maie beare witnesse For a poore excuse ye saie ye haue burnte our Errours and Heretical Translations and not the Scriptures as the Housbandeman vseth to burn Caterpillers Howe be it he maie be thought an vnwise Housbandeman that burneth vp his Caterpillers Trées too bothe togeather and to wreake him selfe of the one is contente to destroie the other If al Bookes conteininge Erroure should be burnte then should your Louanian Nouelles goe to wracke For yewis M. Hardinge contention and vaine glorie set a part ye know right wel thei are ful of Errours Moreouer ye knowe there be Errours in S. Augustine There be Errours in OrigeÌ„ in TertulliaÌ„ in S. Ambrose in S. Hierome There be Errours in euery of the Aunciente Fathers in the Greekes in the Latines in one and other There be Errours in your Schole Doctoures There be Errours in your Canonistes Briefely your Holy Fathers Decrees Decretalles are not voide of Errours Yet is there no Booke woorthy to be burnte in respecte of Erroure but onely the Booke of the Scriptures If there were sutche Errours in the Vulgare Translations ye shoulde haue discried them although not al yet for your credites sake one at the least Ye should haue remoued the Errour and haue restoared the Scriptures to the vse and comforte of the people But this is it that troubleth you so soare that the Scriptures are published in the Common knowen tongues and that the simple people of al sortes whom otherwise ye cal Dogges and Svvine filthy brute Beastes voide of reason maie vnderstande them This M. Hardinge is that greate and horrible Errrour This is the Erroure of al Errours Therefore Irenaeus saithe as it is alleged before Haeretici cùm ex Scripturis arguuntur in accusationem vertuntur Scripturarum Heretiques when they be reproued by the Scriptures then beginne they to finde faulte with the Scriptures And therefore S. Ambrose saith Herodes conscius ignobilitatis suae Scripturas incendit ne qua Posteris suis vel de praescripto Veteri quaestio moueretur existimaÌ„s quòd si Indicia de publico sustulisset nullis alijs Testimonijs clarere posset quin de Patriarcharum ProselytoruÌ„ Veterum genere emanaret King Herode for that he wel vnderstoode the basenesse of his House therefore he burnte the Scriptures leaste that by meane of sutche Ancient Recordes somme doubte might afterwarde be moued against his posteritie For he thought if he had once remoued sutche Monumentes it could neuer be proued by any manner other witnesse but that he came by descente from the stocke of the Patriarkes and Olde
Arke of Noe. The Heretique Dioscorus to geate somme credite to his Doctrine woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche For thus he saide in the open Councel Ego testimonia habeo Sanctorum Patrum Athanasij Gregorij Cyrilli in multis locis Ego cum Patribus eijcior Ego defendo Patrum Dogmata Non trāsgredior in aliquo Et horum Testimonia non simpliciter neque transitoriè sed in Libris habeo I haue the witnesse of the Holy Fathers Athanasius Gregorius cyrillus in many places I am throwen foorth with the Fathers I defende the Fathers Doctrine I swarue not frō thē in any pointe I haue theire witnesse not barely nor by the waie but in theire Bookes So saide the Heretique Eutyches Ego legi Scripta Beati Cyrilli Sanctorum Patrum Sancti Athanasij I haue readde the Bookes of Cyrillus of the Holy Fathers and of Athanasius So saide the Heretique carosus Ego secundum expositionem trecentorum decem octo Patrum sic Credo sic Baptizatus sum Thus doo I beleue and thus was I Baptized according to the Exposition of the three hundred and eighteene Fathers in the Councel of Nice Thus y◠Arian Heretiques alleged the Authoritie of y◠Ancient Father Origen thus the Pelagian Heretiques alleged the Authoritie of S. Augustine As vpon occasion it hath benne saide before Euen with sutche truthe M. Hardinge are you woonte to blase the Armes of your Religion There is no toie so vaine or so fabulous but ye are hable by your conninge to bring it lineally either from Christe him selfe or from his Apostles or from one or other of the Ancient Fathers The Bishop of Sidon in y◠Late diete of the Empiere holden at Augusta auouched openly that ye had your whole Canon from the Apostles of Christe woord by woord euen as it is péeuishely written in your Masse Bookes Andreas Barbatius proueth the Antiquitie of y◠Cardinalles of Rome by these woordes written in the firste Booke of the Kinges Domini sunt Cardines Terrae Et posuit super eos Orbem The Corners of the Earth be the Lordes and vpon them he hath sette the world Abbate Panormitane saithe Cardinalatus est de Iure Diuino Quia Papa per Sacerdotes Leuiticos intelligit Cardinales The Cardinalship standeth by the Law of God For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles Hosius séemeth to saie that Monkes haue theire beginning euen from the Apostles meaninge thereby as one of your Companions there doothe in fauoure I trowe of Religion that Christe him selfe vvas the Abbat For thus he saith Christus Dux exemplar vitae Monasticae Christe was the Captaine and samplar of Monkes life And yet the same man afterwarde as hauinge forgotten his former dreame vtterly displaceth Christe geueth the whole honoure hereof vnto Elias Elizaeus These be his woordes Elias Elizaeus Duces instituti Benedictini Elias and Elizaeus were y◠Captaines of S. Benettes order y◠is to saie thei were Blacke Monkes By like wisedome ye would séeme to fetche your Holy Water from S. Augustine This was sommetime a ioily good waie to winne credite specially whiles what so euer ye said y◠people was ready to geue you care So y◠olde Arcades saide in commendation of theire Antiquitie y◠thei were a daie or twoo elder then the Moone Saturnus beinge in Italie for y◠he was a stranger no man knew frō whēce he came therefore was called Filius Caeli was thought to come frō Heauen Romulus Alexander for that thei were borne in bastardie neuer knewe theire owne Fathers therefore to magnifie the nobilitie of theire bloude woulde be called the Children of the Goddes the one of Mars y◠other of Iuppitter With sutche Truthe and Fidelitie M. Hardinge your woonte is to painte out al the partes and members of your Doctrine For be it neuer so vaine or childishe or lately diuised yet ye beare vs in hande that your Predecessours receiued the same as you saie of theire Bishoppes and they of others theire Predecessours by order vntil they reache to your Augustine the Monke of Rome whom ye haue ful woorthily made a Sainte your Augustine yée saie receiued the same of Gregorie Gregorie of others before him and they al one of an other by continual ascente vnto S. Peter and Peter of Christe and Christe of God his Father No Heralde coulde lightly haue saide more in the mater I trowe ye woulde proue by this Ascente and Descente that God the Father made Holy VVater and said Masse In deede as wel herein as also in your emptie names of Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse c. as I tolde you once before ye bringe vs onely a vaine shewe of painted boxes and nothinge in them For in al these Holy Fathers where finde you either your Priuate Masse or your halfe communion or your Accidentes without Subiecte or the reste of your like Vanities wherewith ye haue so longe time deceiued the worlde Leaue your dissimulation set aparte your Confectures and blinde gheasses and for your credites sake once shewe vs these thinges in the Ancient Holy Fathers and shew them plainely and in déede that wée maie thinke there is somme weight in your woorde But your owne Glose speakinge of the Ministration of the Holy Communion whiche now in your Churches in a manner is wholy abolisshed saith thus Hoc Antiquum est Nam hodiè videtur esse relictum This was the Olde order For as it seemeth nowe it is leafte Doctoure Tonstal saithe It was no Heresie to denie your Transubstantiation before your late Councel of Laterane Erasmus whoe 's iudgement I thinke ye wil not refuse saith thus In Synaxi Transubstantiationēe ser ò definiuit Ecclesia In the Holy Ministration it was longe ere the Churche determined the Article of Transubstantiation Al this notwithstandinge M. Hardinge ye blusshe not to saie that bothe these and al other your fantasies haue benne conueighed vnto you by moste certaine Succession from hand to hand from your Englishe Augustine from Gregorie from the Fathers from the Apostles from Christe and from the bosome of God him selfe The Apologie Cap. 1. Diuision 3. But howe if the thinges whiche these menne are so desirous to haue seeme Newe be founde of greatest Antiquitie Contrariwise howe if al the thinges wel nighe whiche they so greatly set out with the name of Antiquitie hauinge benne wel and throughly examined be at length found to be but Newe diuised of very late Soothely to saie no man that hath a true and right consideration woulde thinke the Iewes Lawes and Ceremonies to be Newe in deede for al Hammans accusation For they were grauen in very Aunciente Cables of greatest Antiquitie And although many did take Christe to haue swarued from Abraham and the Olde Fathers and to haue brought in a certaine Newe Religion in his owne name yet
Determination and Judgemente touchinge this mater And againe Ego omnium non solùm Aduersariorum sed etiam Catholicorum receptas in Scholis redarguo Sententias I doo reproue the Iudgementes not onely of our Aduersaries but also of the Catholiques allowed in the Schooles For these causes Ruardus Tapper of Louaine and Liriensis of Portugale haue namely written againste Pigghius And for as mutche as yee are desirous to haue the pointe noted wherein Pigghius so mutche misliketh S. Augustines iudgemente Petrus à Soto your owne Doctoure noteth it thus Pigghius de hoc malè audit quasi Peccata in nobis Originalia omnin ò inficietur Pigghius is il reported of as a man that vtterly denieth Original Sinne. Thus your Doctoures weigh S. Augustines Authoritie lighter or heauier as thei liste The mater of Marriage after a Vovve is blowen awaie with a séely Distinction of a Vovve Simple and a Vovve Double whiche yée commonly cal a Solemne Vovve and al the same is substantially clearely proued by the promise and deliuerie of a Horse Surely M. Hardinge a very simple Creature and sommewhat inferioure to a Horse would hardely be tied to sutche Distinctions For the better cleeringe hereof that ye cal a Simple Vovve y◠is made before God alone that Double or Solemne that is made in the presence of the Bishop or Abbate Nowe it is plainely confessed by your owne Doctours that your Simple Vovve be it neuer so Simple yet bindeth you as streitely before God as the Double For Pope Coelestinus saithe Votum Simplex apud Deum non minùs ligat quà m solenne The Simple Vovve before God bindeth no lesse then the Solemne And touching the Promisse and Deliuerie of your Horse Iohannes Scotus saith Alia ratio est quòd Vouens Solenniter mittit in possessionem illum cuì Vouet Solenniter Vouens autem Priuatè non sed quasi promittit Sed haec ratio valet minùs quà m secunda Quia omnia quae intrinseca sunt Voto vt Votum respicit actum voluntatis per quem obligat se vouendo transfert Dominium suum in alterum omnia inquam ista sunt aequalia hinc inde Igitur non magis datio hîc quà m ibi nec promissio ibi quà m hîc An other reason that they vse is this That he that maketh a Solemne Vovve putteth him to whom he so voweth in possession But so doothe not he that maketh a Simple Vovve but onely geueth his promisse This Reason is woorse and weaker then the Seconde For al thinges that be of the Substance of the Vovve as a Vowe concerneth the Acte of the Minde whereby the Minde bindeth it selfe by Vowinge and transposeth the ownership of it selfe vnto an other al these thinges I saie are of like vveight and equal of either side Therefore there is no more perfourmāce of promisse in the solemne Vovve then in the Simple nor more promise in the Simple Vovve then in the Solemne Thus you sée M. Hardinge with greate trauaile and mutche a doo ye haue founde a difference without difference Cardinal Caietan saithe Eiusdem speciei est Transgressio Voti Solennis simplicis Et differunt solùm secundum magis graue minùs graue The breakinge of a Vovve Simple and a Vovve Solemne is of one kinde or Nature And the difference is onely in more greeuous and lesse greeuous Therefore Thomas of Aquine him selfe the firste Father as it appeareth of this Distinction saithe thus Videtur quòd Ecclesia possit dispensare in Voto Continentiae Solemnizato per susceptionem Sacri Ordinis It seemeth that the Churche maie dispense with a Vowe of Chastitie Solemnized by the receiuinge of Holy Orders And this is it that S. Augustine saithe Qui dicunt talium Nuptias non esse Nuptias sed potiùs Adulteria mihi non videntur satis acutè ac diligenter considerare quid dicant They that saie the Marriage of sutche Menne or Weemen as haue Vowed Chastitie is no Marriage at al but rather Aduouterie seeme vnto me not to consider discreetely or aduisedly what they saie Thus therefore M. Hardinge notwithstandinge your Simple or Double Vovve S. Augustine saithe vnto you yee speake Vnaduisedly and Vndiscretely and vnderstande not what you saie But of this whole mater wée haue entreated before more at large The Apologie Cap. 2. Diuision 4. Also when they did of late put in Printe the Auncient Father Origens woorke vpon the Gospel of S. Iohn why leaste they quite out the whole sixthe Chaptre wherein it is likely yea rather of very suertie that the saide Origene had written many thinges concerninge the Sacramente of the Holy Communion contrarie to these mennes mindes and woulde rather put foorthe that Booke mangled then ful and perfite for feare it shoulde reproue them and their parteners of their erroure Cal ye this trustinge to Antiquitie when ye rente in pieces keepe backe maime and burne the Auncient Fathers M. Hardinge A wise man affirmeth nomore then he knoweth a good man nomore then standeth with Charitie a learned mā in matters of weight nomore then he can auouche by euident reasons ‡ sure proufes or ‡ sufficient Auctorities This Defender charginge the Catholikes with manglinge of Origen vpon S. Iohns Gospell as though of pourpose they had lefte out the sixth Chaptre whiche he imagineth to conteine their Sacramentary doctrine contrary to the Catholike Faithe for asmuche as he is vncertaine hereof and thereby noteth a greate vntruthe in the setters foorthe of that woorke neither by any meanes is able to proue the same he sheweth himselfe a foole aslaunderer and an vnlearned man VVee are like I perceiue to heare of the faultes they knowe by vs sithe that they burthen vs with that that they knowe not and for the same can pretende but a slender coniecture But Syr defender why complaine you not of the leauinge out of other Chapters and partes of that woorke as well as of the sixth Chapter For whereas Origen wrote vpon Iohn nine and thirty tomes as S. Hierome witnesseth the Latine translation Printed in Venis hath but. 32 lackinge the seuen laste tomes Neither be all they whole and perfite but many of them maymed and mangled VVhat maner a Doctrine of the Blessed Sacramente he hath vttered vpon the sixthe Chapter of Iohn and how Catholike he was in that pointe it appeareth by diuerse his other woorkes that you haue no cause to belie him in that you neuer sawe For the truthe of Christes Body in the Sacrament his testimonies be euident For credites sake here will I recite a couple In one place he saithe thus Ye knowe whiche haue benne woonte to be present at the Diuine Mysteries how that when ye take the Body of our Lorde ye keepe it with all warenesse and reuerence that no whit thereof fall downe that nothinge of the consecrated gifte miscary For ye beleue your selues to be gilty and right well doo ye so
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
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in Ecclesijs The Bookes of
Prouincial Synode maie be ordered as it is concluded in the Councel of Nice Likewise S. Ambrose saithe Sciebant esse consuerudinem vt in Oriente Orientalium esset Concilium Intra occidentem Occidentalium They knewe it was a Custome that a Councel of the East Bishoppes shoulde be holden in the Easte and a Councel of the VVeaste Bishoppes aparte in the Weaste S. Augustine saithe Literas Episcoporum per Sermonem fortè sapientiorem cuiuslibet in ea re peritioris licet reprehendi si quid in eis fortè à Veritate deuiatum est Bishoppes Letters if they swarue any thinge from the Truthe maie be controlled by the discretion of any other man that hath more skil in the mater In like sorte Abbate Panormitane your own Doctoure saith as it hath benne alleged before In concernentibus Fidem etiam dictum Vnius Priuati esset praeferendum dicto Papae fi ille moueretur mehoribus rationibus Noui Veteris Testamenti In maters concerning the Faithe the saieinge of any one Priuate Man were to be taken before the saieinge of the Pope if he were moued with better reasons of the Olde and Nevve Testamente then the Pope Howe be it wée haue not by our Prouincial Councel remoued or shaken the Authoritie of any one Anciente General Councel M. Harding For of al the Anciente Councelles that haue benne touchinge the cases that lie bitwéene vs in controuersie yee are not yet hable to allege one Wée haue vpon good causes remoued your Vanities vnséemely Folies haue restoared againe so mutch as in vs late the Decrees Canons of the Anciente Councelles Hincmarus the Bishop of Remes saith thus Cùm duarum aut trium Prouinciarum Praesules in vnum conueniunt si Antiquorum Canonum iustitutione muniti aliquid praedicationis aut dogmatis instituunt quod tamen ab Antiquorum Patrum dogmaribus non discrepet Catholicum est quod faciunt fortasse dici potest Vniuersale When the Bishoppes of twoo or three Prouinces meete togeather if they by the warrante of the Olde Councelles appointe any mater of preachinge or Doctrine so that it disagree not from y◠Doctrine of the Ancient Fathers it is Catholique that thei doo and perhaps maie be called Vniuersal The credite of the Emperoure Charles Booke reportinge the Decrees of the Councel of Frankfoorde touchinge the Adoration of Images I leaue wholy to the indifferente discretion of the Reader It was Printed not at Geneua as you surmise but in Parise The setter out proueth it not to be forged by many good and likely Reasons An Anciente Copie of the same is yet stil to be séene in Rome in Laterane euē in the Popes owne Librarie Augustinus Steuchus the Maister of the same Librarie reporteth y◠same The Emperour Ludouicus Sonne vnto Charles wrote a Booke yet extante and remaininge in France to like purpose Freere Eckius also beareth witnesse vnto y◠same Booke of the Emperoure Charles although vntruely and guilefully as his manner is For he saith that Charles wrote four Bookes in Defence of Images whereas in deede the Bookes are directely written againste Images Although yée thinke Eli Phili or I knowe not who maie easily be charged with corruption forgerie yet why the Pope him selfe shoulde corrupte forge his owne Booke in his owne Librarie against him selfe it were harde for you to shewe good Reason The Councel of Frankforde yée saie was Godly and Catholique and made Decrees againste Imagebreakers in the behalfe of Images Yet notwithstandinge Auentinus saith In Frankfordiensi Concilio Scita Graecorum de Adorandis Imaginibus rescissa sunt In the Councel of Frankford the Grecians Decrees for the Adoration of Images were quite abolished Regino saithe Pseudosynodus Graecorum quam pro adorandis Imaginibus fecerunt reiecta est The False Councel of the Greekes whiche they made for Adoration of Images was repealed in the Councel of Frankforde Likewise Ado saithe Pseudosynodus quam Graeci Septimam vocant pro Adorandis Imaginibus abdicata est penitùs The False Councel whiche the Greekes calle the Seuenthe wherein Decrees were made for the Adoration of Images was there vtterly put awaie Hincmarus the Archebishop of Remes speakinge of the same Councel of Frankforde saith thus Pseudolynodus Graecorum destructa est penitùs abdicata De cuius destructione non Modicum Volumen quod in Palatio adolescentulus legi ab eodem Imperatore Romam est per quosdam Episcopos missum The False Councel of the Greekes was repealed and vtterly ouerthro wen in the Councel of Frankforde Whereof when I was a yong man I readde a prety bigge Booke in the Popes Palaice in Rome whiche Booke was sente thither by certaine Bishoppes from the saide Emperoure Charles Certaine woordes of the saide Levvde or False Councel of the Greekes emongest others are these Qui timet Deum Adorat Imagines vt Filium Dei Qui Adorat Imaginem dicit hoc est Christus non peccat peccat qui nō Adorat Imaginem Qui non Adorat imaginem est Haereticus Imago Adoranda est eodom cultu quo Sancta Trinitas He that feareth God Adoureth an Image as he would Adoure the Sonne of God He that Adoureth an Image and saith This is Christe offendeth not He offendeth that Adoureth not an Image He that Adoureth not an Image is an Heretique wee muste Adoure an Image with the same Reuerence wherewith wee Adoure the Holy Trinitie Nowe whether these and other like woorthy saieinges and sentences were to be reproued or no it maie please you M. Hardinge to consider That Councel yée saie is called General not whereun to al Christian Nations doo resorte in déede but whereunto al Christian Nations are lawfully summoned As this answeare is true not denied so by the same your late Councel of Tridente maie in no wise be called General For what lawful Sommones sente your Pope Pius either to Preter Gian into Ethiopia or to other Bishoppes and Christians in India or Europa onely and that not whole excepted into any other Kingedome or Countrie of the worlde But yée saie In Persia Media Egypte Mauritania and in other Countries adioininge there are fewe Christians at this daie to be founde Yet the Authours of Nouus Orbis discribing the state of the world saie thus In al Countries vvhither so euer yee comme there be somme Christians Againe In India many Kinges princes professe Christe And againe In Armenia cilicia in a manner the vvhole people is Christened Onely they are subiecte to the Cham of Tartarie Their Priestes be maried And vvho so is vnmaried maie be no Priest Yée saie The Patriarkes of Assyria and Armenia that neuer sawe neither the one Countrie nor the other were at Rome yée knowe not when and subscribed to al the Articles of your Councel of Tridente O M. Hardinge yee can grate no greate credite by open mockerie It is no
could plucke malice from your blasphemous harte 292. b. VVith sutche spitefulnesse of vvoordes as the Diuel hathe enrspired theÌ„ vvithal Con. 342. b. It spiteth you and the Diuel 279. a. Raile and reuel vvhile yee vvil 254. a. Yee raue and crie out 177. b. The findes of Hel vvere not yet let loose that begate Lutherians and Caluinistes Confu 183. b. The Diuel comminge from Helle hathe carried you avvaie 225. b. In youre hartes the Diuel hath made his shop 132. a. Yee shal be bounde hande and foote vvith the cordes of the Diuels clevve 292. a. The Diuel possesseth you and rideth you 255. a. The Sprite of the Diuel is vvithin you 255. Yee boile in rancoure and malice 269. b. Stampe and rage Sturdy dogge eloquence 42. b. Stinte your barking R. pre The Diuel reigneth in your hartes 87. b. Maugre the malice of the diuel and of al the Sacramentaries 95. b. Your Malice seemeth to passe the malice of the Diuel Re. prefa Yee barke vvith vvoordes more vile then the barkinge of a dogge Re. Raile vntil youre tongues burne in your headdes in Helle fire 112. a. Barke vntil your bellies breake yee Helhoundes of Zvvinglius and Luthers litâ—oure 178. b. VVithout al vvitte and modestie Con. 170. b. Cunerus petri de Brouwershaâ—en Pastor S. Petri Louanij indignus approbauit An. 1565. 10. Aprilis M. Hardinge in his Preface to M. Ievvel before the Reioinder Vvee spare your woorshippes and put you in minde of your outrage with more Courteous language Againe I seeme to menne of right good discretion rather to offende of lenitie and softenesse And many doo wishe I had tempered mine inke with sharper ingredience ¶ Thus mutche onely out of the Heape For to laie foorthe al it were to make an other Booke One demaunded this Question of Zoilus the Railet Why takeste thou sutche pleasure in speakinge il Zoilus made answeare Bicause whereas I woulde rather doo it I am not hable Scoffes and Scornes M. Hardinge hereof thus reproueth his Aduersarie Your scorneful scoffes Re. prefa Your Lothesome scoffes Re. prefa Your scoffinge Sprite Confu 19. Yourir kesome cuttes Re. prefa Your arte of scoffinge Re. prefa Your scoffinge heade 284. a. Yee sauce your vvordes vvith scoffes 29. 76. Yee plaie Hickscorner Re. prefa Yee plaie the Vise in an Enterlude Re. pre Your boieishe and Childishe disposition 314. b. Your hoieishe scoffes 300. a. Your boieishe mockeries 149. a. Your bitter tvvitinges ibidem M. Hardinge of him selfe Sutche grace in writinge I neither vse nor couete nor haue I it nor if I had it shoulde I thinke it meete to vse The Truthe of God would not be sette foorthe with scoffes VVhose desire to vnderstande the Truthe is colde the same is to be tuarred vp rather with graue and earneste exhortations then with scornes and mockes Reioind In the Preface to the Reader M. Hardinges perfourmance of the same His Ministerlike talke vvith somme fadde Hypocrifie Re. prefa His EuaÌ„gelical meekenesse Ful coldely and demurely he promiseth Re. 18. b. His solemne Praier protestantelike Re. 18. b. His Rhetorical persuasions in pulpite vvith holy holdinge vp of handes and casting vp of eies to Heauen Re. prefa His Ministringe vvoordes Re. 235. His pulpite buzzing R. pre His holy Companions 170. b This blessed Brotherhoode Confu 1â— b. Yee speake like a liberal geÌ„tleman Con. 284. a. This gaie Rhetorician Redioind prefa This ioily felovve 9. a. This ioily Defender 53. b. This vvoorthy Captaine Re. 31. b. This substantial Doctoure Cuckovvlike His glorious Sermon prefa His vvorthy courage R. pre He proueth it like a Clerk 115 VVel and Clerkely reasoned forsoothe 219. a. His foresaide vvoorshipful reasons 276. a. His Clerkely provves 149. b Like propre geÌ„tlemen 140. a Thei haue tried them selues like proper menne 139 b. Luther your Radix lesse Con. 42. b. Caluine your Patriarke â—0 a Your greate Rabbine Peter Martyr Con. 82. a. Novve come in these reuerende Fathers of our nevve Clergie Re. 155. a. Our ministring Clergi 146. a Our ministring Prelates 63. a Our nevve Gospel Prelates Our M. Iohn of Sarisburie 251. b. Hovve saie yovve Sir Minister Bishop 56. b. The confusion of your Goliathship Re. prefa Yee speake mutche of your Ministershippes goodnesse 170. b. This is false sauing your Ministerships Con. 347. b. Your Superintendenteshippes 256. b. Your Maisterships Re. pre Your Masshippes 247. a. M. Hardinge Confuta fol. 209. b. Thus wee comme within you Defenders as it were and claspinge with you wring your weapon out of your hande and with the other ende of it strike you downe As it is not harde to vs by learninge to ouerthrowe you c. A Viewe of Vntruthes Wherewith M. Hardinge thus chargeth his Aduersarie Aristotle beinge once asked what a common Lier gained by his Lieinge answeared thus That when he telleth Truthe noman wil beleeue him Confuta 159. a. Who seeth not and almoste feeleth your Lies 176. When wil yee foresake the Schoole of Lieinge 179. a. Yee are good in the arte of Lieinge 218. b. Yee haue sworne to belie al the world 245. a Wee haue taken you tardie in so many and so manifeste Lies 159. a. Beinge disposed to Lie he woulde Lie for a vantage 157. b. Lie so longe as yee liste 150. a. Al menne doo espie your Lieinge 150. b. A sumpe of Lies 5. a. Carteloades of Lies 175. A man for his Life cannot finde one leafe in it without many Lies 219. Lieinge to this felowe is Accidens Inseparabile 273. b. Make of it what yee wil. A lie is a lie 155. b. The number of Vntruthes vttered of M. Jewelles parte noted and Confuted by others and by mee amounteth to a thousande and odde M. Hardinge in the Preface to the Reader before his Reioinder The B. of Sarisburie Here good Christian Reader I haue thought it needefull for thy better satisfaction to géeue thee a shorte viewe of these so horrible so shameful Vntruthes that by a sewe thou maiste be hable to iudge the better of the reste A Vievve of Vntruthes Reioinder Fol. 1. The B. of Sarisburie Here appereth smal hope that M. Hardinge wil deale plainely in the reste that thus maketh his firste entrie with * a Cauil M. Hardinge 1. Vntruthe For it is no Cauil The B. of Sarisburie Whereas the * mater is knowen agreed vpon it is great â—olie to pike a quarrel vnto the woorde The mater is what is meante by priuate Masse M. Hardinge 2. Vntruthe It is not knowen nor agreed vpon The B. of Sarisburie Euery Masse saithe M. Hardinge is * common none Priuate M. Hardinge 3. Vntruthe I saie not so but with addition whiche maketh certaine limitation The B. of Sarisburie If there be * no Priuate Masse at al then was there no priuate Masse in the primitiue Church whiche was my firste assertion M. Hardinge 4. Vntruth It is not saide There is no Priuate Masse at al. For there is Priuate Masse as Priuate is taken in an
haue not without iust cause left these men rather haue returned to yâ— Apostles olde Catholique Fathers And iâ— we shal be founde to do the same not colourably or craftily but in good Faith before GOD Truely Honestly Cleerely and Plainely and if they theim selues whiche flie our Doctrine and would bee called Catholiques shal manifestly see howe al these titles of Antiquitie whereof they boaste so mutche are quite shaken out of their handes and that there is more pith in this our cause then they thought for we then hope and trust that none of them wil be so negligent carelesse of his owne Saluation but he wil at length studie bethinke him selfe to whether parte he were best to ioine him Vndoubtedly excepte one wil altogeather harden his hart and refuse to heare he shal not repent him to geue good heede to this our Defence and to marke wel what we saie and how truely and iustly it agreeth with Christian Religion M. Hardinge I see wel we must looke to your fingers Ye spit foorth your gal and cholar by and by at the first Through your whole Booke in woorde ye pretend Truthe zeale plainnes and sober dealing But in deede power out litle other then Lieing Spite Scoffes and immoderate railing The effecte of the rest in this Ye haue ioined your selues to the Synagog of Antichriste Ye serue the stage ye haue begonnt to playe your Tragedie on falsely shamefully darkely and guilefully your bragges and promises your crakes of Goddes Holy woorde your errours your Heresies your contagious poison your sclaunders your newe Cleregies Doctrine c. The B. of Sarisburie The Saieing of S. Hierome is auouched by yâ— like Saiyng of Ruffinus an Auncient writer Thus he saithe Vnam notam Haereseos qui dissimulat non est Christianus Who so dissembleth when he is called Heretique is no Christian man For the rest blame me not good Christian Reader yf I vse no moe woordes then néede requireth If I thought it woorthy the while I could answeare al these thinges more at large I trust in our whole Apologie there appeareth no sutche immoderate kinde of railing But if I should folow M. Hardinges humoure and write but the one halfe of that he writeth then perhappes I might woorthily be called a railer The Apologie Cap. 7. Diuision 2. For where they cal vs Heretiques it is a crime so hainous that onlesse it maie be seen vnlesse it may be felt in manner may be holden with handes fingers it ought not lightly to be iudged or beleued when it is laied to the charge of any Christian For Heresie is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe M. Hardinge The Definition ye seeme to make of Heresie is not sufficient For as ye define it so euery deadly sinne is Heresie For euery deadly sinne is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe Heresie is a false Doctrine against the right beleefe by him that professeth the Faithe stubbournly either auouched or called in doubte In which Definition this woorde stubbournly is added bicause it is not errour onely in those thinges that be of Faithe but stubbournes in errour that maketh an Heretike as S. Augustine teacheth VVho saithe he in the Church of Christe sauer any thing that is vnholsome and crooked if being sharply admonished to sauer that is hole and right they resist stubbournly and wil not amend their venemous and deadly Doctrines but stande to defend them theâ— be Heretikes But now the lawe of vpright dealing specially in Gods cause so requiring ye must pardon vs. if as among husbandmen we cal a rake a rake a spade a spade a mattocke a mattocke so among Diuines we cal Heresie heresie and likewise falsehed lieing sclaundering crafte hypocrisie Apostasie malice blasphemie euery such crime by his proper name without al glosing The B. of Sarisburie Ye saie This is not the right Definition of Heresie Verily M. Hardinge this is but a simple quarrel It was not my minde in this place to vtter any Definition of Heresie either right or wronge You knowe right wel that sutche curiositie in this kinde of writinge is not néedeful It is sufficient our woordes be true although they include no Definition For iust proufe of Heresie three thinges necessarily are required First that it be an errour Secondly that it be an errour againste the Truthe of Goddes woorde For otherwise euery errour maketh not an Heresie Thirdly that it be stoutly and wilfully maineteined Otherwise an errour in Goddes Truthe without wilful mainteinance is not an Heresie S. Augustine saith Errare possum Haereticus esse non possum In an errour I may be but an Heretique I cannot be It was not so necessarie in this mater so precisely to séeke vp Definitions I thought it sufficient onely to declare the horrour of Heresie For as touchinge the Definition S. Augustine saithe Quid sit Haeresis regulari quadam Definitione comprehendi sicut ego existimo aut omnino non potest aut difficillimâ— potest To expresse by orderly Definition what thinge maketh an Heretique as I iudge it is either impossible or very harde Therefore you M. Hardinge and your felowes are the more blame woorthy for yâ— of euery your fantasies ye haue made an Heresie Ludouicus Viues one of your owne Schoole thus complaineth thereof Haeresis nomen rebus leuissimis impingitur Idem facerent Scotistae de Thomistis nisi Scholarum consuetudo aures emolliuisses The name of Heresie is laide vpon euery light mater So would the Scotistes handle the Thomistes sauinge that the custome of the Schooles hath brought theire eares in vre Thus Pope Nicolas saithe Qui Romanae Ecclesiae Priuilegium auferte conatur hic procul dubio labiâ—ur in Haeresim Who so euer goeth about to abrogate the priuilege of the Churche of Rome be no doubte is an Heretique That ye speake of stubbernenesse in defence of Heresie I praye God M. Hardinge it doo not ouer neare touche your selfe I praye God you doo not wilfully defende that thinge wherein you knowe and sée manifest and open errour Verily S. Hierome saithe Quicunque aliter Scripturam intelligit quà m sensus Spiritus Sancti flagitat quo scripta est licet ab Ecclesia non recesserit tamen Haereticus appellari potest VVho so euer expoundeth the Scriptures otherwise then the sense of the Holy Ghoste by whome they were written dothe require although he be not yet departed from the Churche yet maye he wel be called an Heretique Likewise the old Father Tertullian saithe Quicquid contra veritatem sapit Haeresis est etiam vetus Consuetudo VVhat so euer thinge â—â—uoureth against the Truthe it is an Heresie be it neuer so mutche an old custome Likewise your Tyrannical and filthy restraininge of Priestes lauful mariage Vdalricus the Bishop of August a
at vs with the Iewes we dare not but Honour our Lorde Christe where so euer our Faithe findeth him verily and in Substance presente If through feruent zeale as sometimes it happeneth abuses in certaine places haue crepte in no good Catholike man defendeth them Mary wee knowe all is not to be abrogated that misliketh your corrupte taste And muche is righte Holy Deuotion pleasant in the sighte of God and therefore allowed in the Churche whiche your hote sprite calleth Idolatrous and blasphemous fondnesse And though the Ceremonie and manner whereby sutche deuotion is shewed cannot be prooued by ordinance of Christe or of the Apostles expressed in Scripture yet Christen people doubte not but God accepteth their good hartes The Bishop of Rome ye blame vniustly I might saie also proudely For procuringe Honour and worship to Christe in the Blessed Sacrament he hath the * woorde of God * the authoritie of al Holy Fathers and the * examples of antiquitie as I haue at large proued in my answeare to your companion Maister Iuel his eight negatiue Article But the amblinge Horse offendeth you VVhy be ye not also offended with the Asse and her fole that bare the same Body at Ierusalem whiche the Horse beareth at Rome Then Visible and weightie nowe Inuisible and of no weight That was donne in Pompe to the honour of Christe and so is this Ye saie this is done after a new guise So then was that Neither is it true whiche ye saie that the Bishoppes of Rome doo carrie about with them the Sacramente whither so euer they iourney Ye might haue learned in that Booke our of whiche ye alleage that matter to scoffe at that suche a solemnitie is vsed specially when the Pope rideth in Pontificalibus Then as the Booke telleth a white Palfrey trapped gentill and faier with a cleare soundinge bell hanginge at his necke is lead which carrieth the Monstrance or Pixe with the most Holy Body of Christe ouer the whiche noble Citizens shal beare a Canopie Thus the Booke of Ceremonies And I praie you what euill is this If it be good to carry about that moste holy Body by whiche as Christe once redeemed vs so by the same deuotely honoured of faithefull people and carried abrode and brought to certaine places hath in olde times as yet also dothe continually to the greate comforte and helpe of sundry persons beinge in distresse wrought miraculousely healthfull remedies If the Israelites founde healpe at Gods hande by bringinge the Arke into the fielde with them as they marched forewarde againste the Philistians if the Philistians cried out for feare when they perceiued the Arke to be in the Israelites armie and saide Venit Deus in Castra Vae nobis God is come into their Tentes Alas we are vndone c. And concerninge the order of the Ceremonie whereas the people be desirous to beholde the Body of their Redeemer with their Faithe by their carnall ete directed to the Forme of Breade no man is able to holde vp on hie the Sacramente so as conuenient it were to be donne bothe to satisfie their Deuotion and to mainetaine their Faithe for the Pope him selfe commonly is an aged man and therefore ouer weake for that Seruice specially arraied in Pontificalibus as in suche solemnities he is Againe the instrument that serueth for that purpose is so greate and weighty for so it apperteineth to the honour of Christe the waie so longe the ayer for the more parte there so hote as no other man is well able for lacke of strength to beare it so as meete it is to be borne In this case †why may not a Horse be put to that seruice to supplie that whiche by naturall weakenesse faileth in man VVherein he serueth not as one that beareth a male but as the Asse that bare Christe as the Kine that drewe the Arke Neither ought the custome of bearinge the moste Holy Body of Christe where the Pope goeth seeme Newe and Strange For we Reade in the life of the Blessed Martyr Steuen the firste who was Pope of Rome aboue thirtene hundred yeres past that Tharsitius the Deacon who at length also suffred death for Christe bare our Lordes Body at what time he attended vpon the Blessed Man Pope Steuen as he went to his Martyrdome VVho desireth to see this described at large the same maie he finde in that Greate fonde Fabulare Simeon Metaphrasies a Greeke writer wel approued and highly esteemed in the Greeke Churche In vita Stephani Primi For witnesse whereof we haue S. Ambrose who describeth how certaine faithful persons caried this blessed Sacrament with them when they wente to the Sea of whome his Brother Satyrus obteined the same in a Shipwracke and by helpe thereof hanginge it in a stole about his necke seekinge for none other succoure caste him selfe into the Sea and miraculously escaped safe to lande Neither is the same by him done without a speciall Mysterie though vnknowen to the more parte Although saithe a learned Pope a reason cannot be geuen of al thinges what so euer haue benne brought in vre by our Forefathers yet I thinke quoth he that therein lie hidden profounde Mysteries I reporte me nowe to the secrete consciences of good Christen people whether the Bishoppes of Rome vse not the Blessed Sacrament reuerently and bonorably or no but rather as the Persians Fire and the Reliques of the Goddesse Isis as a stage Plaie madde gasinges and foolishe Gaudes as it liketh this wicked Chammes broode to raile VVherein they folowe the sheppes whiche Iulian the Apostata Lucian Porphyrius Celsus and sutche other Prophane Helhoundes haue trodden before them For after the like manner they railed at the Holy Mysieries of Christen Religion namely Celsus who as Origen writeth of him obiected to the Christians the Sacrifices of Mithra whiche was an Idoll that the persians woorshipped and called by the name of the Sunne from whence he saide they had taken all their Sacramentes Rites and Ceremonies And righte so as we finde in S. Augustine writinge against the Manichees the Paynâ—mes founde faulte with the Christen people for Honour donne to the * Body and Bloude of Christe vnder * Formes of Breade and VVine saitinge that they Honoured Bacchus and Ceres The B. of Sarisburie Concerninge these Satanical Sprites stinkinge breathes vile Woordes sutche other like flowers of your Eloquence M. Hardinge I confesse me selfe to be far inferiour and neuer hable to make you answeare It is true that ye saie The Woorkeman is woorthy of his hiere S. Paule saith The Lorde hath appointed that who so Preacheth the Gospel shoulde liue by the Gospel But where did Christe euer saie vnto you Goe into al the worlde and saie Priuate Masse and offer me vp vnto my Father for Remission of Sinnes What Apostle what Prophete what Doctour what Father euer taught you so
is nowe becomme a stewe of whoores An other parte of theire pounishemente ye saie is this That as condemned and infamous personnes at theire ende they can make no Testamente nor take order with that they haue If this were true it were a good token that the Pope is Couetous to haue their goodes more then desirous to saue their Soules How be it y◠best Learned and most notable Canonistes that ye haue affirme the contrari◠For prouse whereof reade Cynus Pistoriensis in L. Cum te C. De Condictione ob turpem causam Reade Baldus L. 1. C. in eodem capite Reade Bartholus in L. Idem ff eodem Ca. Abbas Panormitane after longe disputation had touchinge this mater thus saithe his Iudgemente in the ende Conclude ergo ex omnibus premissis quòd Meretrix turpiter non recipit dona vel promissionem quòd potest de illis ad libitum disponere Of al these premisses conclude you thus That a Harlot maie receiue rewardes or promisses without infamie or shame of the Lawe and that of the same shee maie dispose at her pleasure Therefore M. Hardinge this tale woulde haue benne better studied For this pounishemente that ye haue here imagined by the Iudgemente of the Learned is no pounishemente In good soothe Sirs ye saie further Ye are to yonge to Controlle the Cittie of Rome in her dooinges Yet in y◠rebuking of open vice noman ought to be thought too yonge But of what age then are you M. Hardinge that are hable thus to defende the Cittie of Rome in open Whooredome Primasius saithe Nemo periculosiùs peccat quà m qui peccata defendit Noman sinneth with more danger then he that standeth in defence of Sinne. S. Paule saithe Let noman deceiue you with vaine woordes For bicause hereof the anger of God commeth vpon the Children of infidelitie Be not therefore partakers with them And whereas you saie This policie is thought necessarie for the eschewinge of a greatter il your Lawe telleth you Abijcienda sunt falsa remedia quae Veris manifestis periculis sunt grauiora VVee muste abandon vaine remedies that are more greeuous then the true and manifeste dangers S. Augustine saithe Non vult Deus tale lucrum compensari tali damno God wil not haue sutche a gaine to be recompensed with sutche a losse S. Paule saith as wée haue alleged before They saie Let vs doo il that good maie folowe But he addeth withal Therefore iuste is theire Damnation Tertullian saith Lupanaria execrabilia sunt coram Deo stevves are accursed before God And therefore to conclude the Emperour Iustinian streitely commaundeth that Harlottes be bannished out of al Townes But here good Christian Reader this one thinge I beseeche the vprightly and indifferently to consider what thinge wil not these menne defende that can thus boldely defende confessed filthinesse Or when wil they refourme the Churche of God that in so longe time cannot yet refourme theire open Stewes These Harlottes ye saie sommetimes repente them and amende theire liues God of his mercie graunte that you M. Hardinge maie once doo the like Leste the woordes of the Prophete falle vpon you Frons Meretricis facta est tibi God graunte that Harlottes and Sinners goe not before you in the Kingedome of God M. Hardinge That ye tel of a VVoman named Ioane bearinge the worlde in hande she was Pope of Rome it is a fonde and avaine fable VVere ye so wise as ye be malicious ye woulde neuer haue brought your credite in hazard by reportinge sutche vanitie This I accoumpte for one of your accustomed lies By this men maie iudge what litle stoare of true thinges ye haue to obiecte againste vs. VVho listeth to see a Learned discourse written hereof him maie is please to reade the annotations of Onuphrius Pāuinius vpō Platina de vitis pontificum printed in Venis And he shal easely beleue the whole matter to be fabulous After Anastasius they that in theire writinges recite an exacterewe and order of Popes as Ademarus and Annonius of Paris Regino Hermannus Schafnaburgensis Otho Frisingensis Abbas Vrspergensis Leo Bishop of Hostia Iohanes of Cremona and Godfridus Vrterbiensis of which some wrote three hundred some foure hundred yeeres paste al these make no mention at al of this VVoman Pope Ioane Againe there be in bibliotheca Palatina at Rome six or seuen tables of the Popes names writē in sundry bookes before the time of Innocentius the fourthe Mary in the margent of Pandulphus this fable is put in betweene Leo the fouthe and Benedicte the thirde written in a hande farre different from the olde characters of that Auncient Booke added by some man of later time VVhiche maketh the matter to be the more suspected and taken for a fable Though men had at that time ben so farre bewitched and distract of theire fiue wittes as they coulde not haue knowen a woman from a man whiche no wise man I wene beleueth yet it is not to be thought that God him selfe who appointed and ordained the Seate of Peter whereof he woulde the whole Churche to be directed woulde departe so far from his merciful prouidence towarde the Churche as to suffer the same to be polluted by a woman whiche is not of capacitie for holy orders The firste Author of this fable was one Martinus Polonus a Monke of the order of Cisterce VVho wrote longe after the time that Pope Iohane is fayned to haue liued in VVhose manner of writinge if we consider wee shal finde it vaine and nothinge like to be true It beginneth thus Iohannes Anglicus natione Maguntinus sedit annos duos mensem vnum dies quatuor c. Iohn an Englishe man by nation of Maguntia saie in the Romaine See twoo yeeres one moneth and foure dayes alias fiue monethes and three daies VVhat a foolishe speache is this an English man Maguntine or of Maguntia It foloweth in the fable as the saide Martine telleth This as it is saide was a VVoman and in the younge age of a girle she was brought to Athenes by one that was her Louer in a mans apparel and there profited so mutche in diuerse sciences as none was founde to be compared with her To Athenes was she brought saithe the fable And why For learning Very wel VVhereas at that time neither any Athenes stoode * neither was there any place of lerning there any lenger but al the countrie of Attica became Barbarous and vtterly voide of learninge as we vnderstande by the writers of that time The authour reporteth that from thence she came to Rome and there professed learninge openly and had greate Doctours to her Scholers and for opinion of learninge and good life by one consente of al was made Pope VVhiche is soone confuted as false for there was no learninge at those dayes openly professed at Rome as ‡ the Stories declare It foloweth in the fable Beinge in the