Hierome saithe Quid prodest Corporis pudicitia animo constuprato VVhen the Minde or Harte is defloured what auaileth the Chastitie of the Body S. Ambrose saithe Non imperari potest Virginitas sed optari Nam quae supra nos sunt in Voto magis sunt quà m in Magisterio Wee maie vvishe for Virginitie but commaunde it wee cannot For the thinges that be aboue vs and out of our power are rather of desire then of Commaundement Hereof Epiphanius maketh this Conclusion Vt ne confundantur apud homines occultè scortantur sub Solitudinis aut continentiae specie libidinem exercent Melius est itaque lapsum à cursu palà m sibi vxorem accipere secundum Leges Leste they should be shamed before menne they keepe Harlottes priuily and vnder the colour of Solitarie or Continent Life they practise theire filthy pleasure Better is it therefore for a man beinge fallen from his course openly to take vnto him selfe a vvife accordinge to the Lavve So saithe S. Hierome as I haue before alleged Huiusmodi Virginibus apertè dicendum est vt aut nubant si se non possunt continere aut contineant si nolunt nubere To sutche virgins wee muste saie plainely that either they Marrie if they cannot Conteine Or els that they Conteine if they wil not Marrie So saithe S. Bernard vnto his Sister Quod incautè vouisti ne impleas Impia est promissio quae scelere adimpletur That thou haste vnaduisedly Vowed see thou keepe it not It is a vvicked promisse that is perfourmed vvith vvickednesse To be shorte Iohannes Scotus saithe Si votum Continentiae est annexum Ordini Sacro solùm ex praecepto Ecclesiae sequitur quòd non simpliciter illegitimat ad contrahendum If the Vowe or promisse of Chastitie be annexed vnto Holy Orders Onely by force of the Constitution or Commaundement of the Churche then dooth it not of necessitie and fine force vnhable a man to contracte Matrimonie How be it hereof wée haue saide already so mutche as to a reasonable man maie seeme sufficient The Apologie Cap. 9. Diuision 1. Wee receiue and embrace al the Canonical Scriptures bothe of the Olde and Newe Testament geuinge thankes to our God who hath raised vp vnto vs that Light whiche wee might euer haue before our eies leaste either by the suttletie of man or by the snares of the Diuel wee should be carried awaie to errours and lies Also that these be the Heauenly Voices whereby God hath opened vnto vs his wil and that onely in them mannes harte can haue settled reste that in them be aboundantly and fully comprehended al thinges what so euer be needeful for our Healthe as Origene Augustine Chrysostome and Cyrillus haue taught That they be the very mighte and strength of God to attaine to Saluation That they be the Fundations of the Prophetes Apostles whereupon is builte the Churche of God That they be the very sure and infallible Rule whereby maie be tried whether the Churche doo swarue or erre and whereunto al Ecclesiastical Doctrine ought to be called to accoumpte and that against these Scriptures neither Lawe nor Ordinaunce nor any custome ought to be hearde no though Paule him selfe or an Angel from Heauen should comme teache the contrarie M. Hardinge But why doo yee not here plainely declare whiche be the Bookes of the Scriptures that ye allowe and whiche be they that ye reiecte In general ye saie that ye embrace al the Canonical Scriptures Yet if a man presse you with the place of the Machabees for Praier to be made for the Deade and with the woordes of S. Iames Epistle againste your Iustification of Faithe onely and likewise with certaine other places of the Scriptures whiche be accompted in the Canon of the Churche againste certaine other your false doctrines in this case your wonte is to denie those Scriptures to be Canonical Yet here ye beare the worlde in hande ye allowe al. VVould God there were in you either more truthe or lesse crafte VVel ye geue thankes to God for the Scriptures for that hauinge them before your eies ye are staied in Truthe assured that by the suttelty of man or snares of the Diuel ye be not caried awaie into Errours and Lies And is it so in deede I praie you syrs of what secte be ye or of whiche secte is eche one of you For I dare boldely saye and so the worlde seethe that yee agree not al in one If yee saie yee be Lutherans then muste I further demaunde of you of whiche sorte of Lutherans For that puddle runneth out by many sinckes Be yee Zuinglians Arians Osiandrines Libertines Adiaphoristes Anabaptistes Caluinistes or Sathanisâ—es VVhat Priuiledge haue ye before your felowes a matche beinge made betwene you I meane that newe Cleregie of Englande and the other sectes of our time c. If yee haue this lighte of the Scriptures before your eies how is it that ye agree not within your selues yea how is it that eche one of you oftentimes disagreeth with him selfe howe is it that so many times ye haue chaunged your Commâ—nion Booke the order of your Seruice your doctrine of the blessed Sacrament your Homilies c. VVho knoweth not how in the matter of the Sacrament your chiefe Capitaines haue shewed them selues inconstant and mutable and contrary to them selues I meane Cranmere Ridley Latimer and that greate Rabbin Peter Martyr him selfe As for the resâ— they be not woorthy to be named But what saie ye be these the Heauenly Voices whereby God hath opened vnto vs his wil Then howe dare yee to transgresse his wil declared in these Voices where ye reade expressely that he whiche heareth not the Churche is to be taken for no better then a Heathen and a Publicane As yee procede ye saye that onely in the Scriptures mans harte can haue setled reste and that in them be abundaÌ„tly and fully comprehended al thinges what so euer be needeful for our Saluation as Origen Augustine Chrysostome and Cyrillus haue taught Either you knowe not what you saie sir Defender nor the thinges of whiche you make affirmation as S. Paule saile of suche as ye are writinge to Timothe or you are fowly ouerseene If the harte of man haue setled rest in the Scriptures onely as you saye then in nothinge els but in the Scriptures By this you seeme to trouble and disqutet many hartes For if this be true then had good Abel no better reste in his harte then wicked restlesse Cain VVhen the Holy Booke of Scripture was loste whiche God restored by Esdras were there none in al that time whose hartes had setled reste VVhat foolishe and absurde doctrine is this VVhat if it had pleased God there had neuer benne letter written of the Olde or Newe Testament shoulde not Gods frendes haue founde his peace that passeth al sense as S. Paule saieth Had Paule Antony Hilarion
Ecclesijs The Bookes of the Olde Testament which are called the stories of the Iewes were deliuered by the Apostles to be readde in the Churches Dionysius saithe Deinde ordine habetur Sacrorum Librorum Lectio After warde folowe in order the Lessons of the Holy Bookes Iustinus Martyr saithe Die Solis omnes qui in oppidis vel in agris morantur vnum in locum conueniunt Commentariaque Apostolorum vel Prophetarum Scripta leguntur Deinde is qui praeest admone◠omnes horratur vt ea quae Lecta sunt bona imitentur Deinde surgimus omnes comprecamur Vpon the Sondaie the Christian people that dwel in towne or Countrie meete togeather in one place There the Epistles of the Apostles or the prophetes Writinges are pronounced vnto vs. Afterward he that is the Chiefe or Minister warneth and exhorteth al the reste that they wil folowe those good thinges that they haue hearde readden That donne wee rise vp al and praie togeather S Cyprian saithe Lector personat Verba sublimia Euangelium Christi legit A Fratribus conspicitur cum gaudio Fraternitatis auditur The Reader soundeth out the high and Heauenly Woordes he readeth out the Gospel of Christe He is seene of the Brethren he is hearde with ioie of al the Brotherhoode The Fathers in the Councel of Constantinople saie thus Tempore Diptychorum cucurrit omnis multitudo cum magno silentio circum circa Altare audiebant At the time of Readinge of the Chapter al the multitude of the people with greate silence drewe runde about the Anltare or Communion Table and gaue eare In the Councel of Laodicea it is written thus In Sabbatis Euangelia cum alijs Scripturis legi conuenit Vpon the Sabboth daie it is conuenient that the Gospelles and other Scriptures be readde in the Churche vnto the people Leo saith Solennitati Sacratissimae Lectionis subiungatur exhortatio Sacerdotis After the solemne Readinge of the moste Holy Lesson let there folowe the Sermon or Exhortation of the Prieste S. Chrysostome saithe Sta◠Minister Communis Minister alta voce clamat Post illam vocem Lector incipit Prophetiam Esaiae The Minister and Common Minister standeth vp and crieth out with lowde voice saieinge keepe silence and geeue eare After that the Reader beginneth the Prophesie of Esaie S. Ambrose saith Non possum ego à me facere quicquam sicut audio iudico Audistis Lectum Ego non accuso vos Moses vos accusat Audistis Lectum Christe saithe I cannot doo any thinge of mee selfe As I heare so I iudge Yee haue hearde it readden I accuse you not It is Moses that accuseth you Yee haue hearde it readden S. Augustine saithe Audistis cùm Euangelium legeretur Modò cùm legeretur si intenti fuistis Lectioni Audistis Audiuimus in Lectione quae Lecta est Fratres dilectissimi Ye hearde when the Gospel was readde Ye hearde ere while when it was readde if ye gaue eare to the Readinge Deerely beloued wee haue hearde in the Lesson that hath benne readde Hereby I thinke it maie appeare that the Readinge of Lessons and Chapters is no Newe Diusse in the Churche of God And yet wil you tel vs M. Hardinge that al this is onely a Spiritual doumbenesse and an vnprofitable Hearkeninge brought in by the instincte of Sathan to promote his Kingedome Or if you dare so to tel vs muste wée beléeue you Verily Isidorus saith Lectio est non parua audientium aedificatio Vnde oporter vt quando Psallitur Psallatur ab omnibus quando Oratur Oretur ab omnibus quandò Lectio Legitur facto silentio aequè audiatur à cunctis The Lesson in the Church bringeth great profite to the hearers Therefore when Singing is let al Singe togeather when Praier is let al Praie togeather And vvhen the Lesson or Chapter is readde let silence be made and let al heare togeather Tertullian saith Coimus ad Literarum Diuinarum Commemorationem Fidem Sanctis Vocibus pascimus Spem erigimus Fiduciam figimus We comme togeather to the Readinge of the Holy Scriptures wee feede our Faithe with those Heauenly Voices wee raise vp our affiance wee fosten our hope Againe he saithe Vbi fomenta Fidei de Scripturarum Lectione Where is the feeding of Faithe that commeth by the open pronouncinge and Readinge of the Scriptures Origen saithe Non fuisset Necessarium Legi haec in Ecclesia nisi ex his aedificatio aliqua audientibus praeberetur It had not benne Necessarie to haue these thinges readde in the Churche onlesse thereof might growe somme profite to the hearers Leo saith Sacram Dominicae Passionis Historiam Euangelica vt moris est narratione decursam ita omnium vestrum arbitror inhaesisse pectoribus vt vnicuique audientium ipsa Lectio quaedam facta sit vitio I thinke that the Holy storie of our Lordes Passion whiche wee as the manner is haue readde vnto you is so fastened vnto al your hartes that the very hearinge it selfe vnto euery of the Hearers is a kinde of seeinge Chrysostome saith The manner was that before euery sutche Lesson or Chapter the Minister should saie vnto the people with a loude voice Attendamus Let vs Marke S. Augustine saith Epistolae Apostolicae non tantùm illis Scriptae sunt qui tempore illo quo scribebantur audiebant sed etiam nobis Non enim ob aliud in Ecclesia recitantur The Apostles Epistles were not written onely to them that hearde them at the same time when they were written but also to vs. For to none other pourpose they are readde openly in the Churche This therefore is no Spiritual Doumbenesse M. Hardinge This is no vnprofitable Hearkeninge This is no Instincte or VVoorke of Sathan S. Augustine saithe Vide Formicam Dei Surgit quotidiè Currit ad Ecclesiam Dei Orat Audit Lectionem Hymnum cantat ruminat quod audit Apud se cogitat recondit intùs grana electa de area Beholde Goddes Emote Shee riseth daily Shee renneth to the Churche of God shee Praieth Shee heareth the Lesson or Chapter Shee fingeth the Psalme Shee cheweth or remembreth that shee hathe hearde Shee museth vpon it within her selfe And within shee laieth vp the Cornes chosen from the floore But your Churches M. Hardinge are ful not onely of Spiritual but also of Corporal and horrible doumbenesse Of al that is saide or donne there the poor Godly People knoweth nothinge S. Augustine saithe Si intellectum mentis remoueas nemo aedificatur audiendo quod non intelligit If yee remoue the vnderstandinge of the minde no man is edified or taketh profite by hearinge that he cannot vnderstande Chrysostome saithe Perdiderunt audiendi laborem tempus Nam qui non intelligit quod audit perdit quod audit They haue loste bothe theire laboure in hearinge and also the time For he that vnderstandeth not
Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y◠Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let
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
he hath better remembred him selfe that the saide Oza was not a Kinge but onely a Prophete And yet yewis a childe could haue tolde him that the same Oza was neither King nor Prophete but onely a Leuite Let him looke better on his bookes and he shal finde it Howe be it I woulde not that either M. Hardinge or M. Dorman shoulde thinke that therefore they are here charged with ignorance Errours wil créepe bitwéene theire fingers be thei neuer so watcheful In the heate and drifte of writinge when the minde is wholy occupied and fully bente to the substance of the cause it is an easy mater by somme confusion one waie or other to disorder a woorde or to displace a number as to write either 9. for 6. or 24. for 42. or somme other like whiche errour though it be light in dooing yet in the reckeninge oftentimes is very greate To leaue other Examples M. Hardinge him selfe in his Confutation of the Apologie in stéede of the 22. of Luke hathe printed the 2. of Luke Likewise in his Reioinder in stéede of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath printed and sente vs quite the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one Booke of the Newe Testamente set out at Colaine in stéede of these woordes Neque Scortatores Regnum Dei possidebunt yée shal finde it by erroure printed thus Neque Sacerdotes Regnum Dei possidebunt To be shorte M. Hardinge in this selfe same Booke in stéede of these woordes Lulled a sleepe by erroure hath printed Lulled a sheepe If al sutche childishe aduantages shoulde be taken then coulde no writer escape vncontrolled Thus good Christian Reader by the shorte Viewe of these fewe Vntruthes for so it pleaseth these menne to calle them thou maiste the better weigh the value and substanceâ—â— of the 〈◊〉 Tedious Repetitions M. Hardinges often rehearsal and doubling of one thing hath forced mee sommetime to doo the like Whiche thing good Reader if vnto thee it shal séeme ouer wearisome I praie thee to consider the occasion thereof My meaninge was onely to doo thee good To the Christian Reader IT pitieth mee in thy behalfe good Christian Reader to sée they conscience thus assaulted this daie with so contrarie Doctrines of Religion and specially if thou haue a zele to folowe and séeste not what and wouldeste faine please Eod and knoweste not howe nor findeste thée selfe sufficiently armed with Goddes Holy Sprite nor hable either to discerue thy meate from poison or to vnwinde thée selfe out of the snares For Satan transfourmeth him selfe into an Angel of Light The wicked is more watcheful and vehemente then the Godly and Falsehed is oftentimes painted and vewtified and shineth more glorious then the Truthe These be the thinges that as S. Paule saithe woorke the subuersion of the Hearers and by meane whereof as Christe saithe if it were possible the very Bsecte of God shoulde be deceiued Howe be it God knoweth his owne and no Power can pusse them out of his hande God is hable to woorke comforte out of confusion and to force his light to shine out of darkenesse Al thinges woorke vnto good vnto them that be in Christe Iesu Be Falsehed neuer so freashely coloured yet in the ende the Truthe wil conquere Notwithstandinge God in these daies hath so amazed the Aduersaries of his Gospel and hath caused them so openly and so grossely to laie abroade their folies to the sight and face of al the world that noman nowe be he neuer so ignorante can thinke he maie iustely be excused They deale not nowe so suttelly as other Heretiques in old times were woont to doo thei hide not the lothsomenesse of their errours they cloke not them selues in Shéepeskinnes they dissemble nothinge they excuse nothing but without either shame of man or feare of God they rake vp those thinges that before were buried that themselues had forsaken the wise had abhorred the worlde had lothed It had benne more policie for them to haue yeelded in sommewhat and to haue staied in the reste So there might haue appeared somme plainenesie in theire dealinges But this is Goddes iuste iudgemente that they that wilfully withstande the Truthe shoulde be geeuen ouer to mainteine Lies as beeinge the Children of Vntruthe Children that wil not heare the Lawe of God For trial whereof I beseeche thée good Reader aduisedly to peruse these fewe notes truely taken out of M. Hardinges late Confutation Iudge thereof as thou shalt sée cause Let no affection or fantasie cause thinges to séeme otherwise then they be The twoo principal GrouÌ„des of this whole Booke are these First That the Pope although he maie erre by personal errour in his owne Priuate Iudgement as a man and as a particulare Doctour in his owne opinion yet as he is Pope as he is the Successour of Peter as he is the Vicare of Christe in Earthe and as he is the Shepheard of the Vniuersal Churche in Publique Judgement in deliberation and Definitiue Sentence he neuer erreth nor neuer erred nor neuer can erre As if he woulde saie The Pope walkinge in his Galerie is one man and fittinge in Consistorie or in Iudgemente is an other Whiche thinge to holde Alphonsus de Castro saithe it is mere folie Yet is this M. Hardinges chiefest or rather as I might in manner saie his onely grounde The Seconde is this The Churche of Rome is the whole and onely Catholique Churche of God and who so euer is not obediente vnto the same muste be iudged an â—â—leretique These twoo groundes beinge once wel and surely laied he maie builde at pleasure what him listeth As for the Pope the better to countenance his estate he saithe that Peter receiued thee I beséeche thee to consider with what indifferente Iudgement M. Harding woulde haue thée to passe bitwéene vs. Firste he saithe What should wee seeke for Truthe Let vs onely beholde the custome of the Churche Againe What Argumentes what Assegations what shewe of disproufe so euer he bringe againste these thinges wee ought to make smal accoumpte thereof Againe I would blesse mee selfe from him as from the Minister of Satan and as from the Disciple of Antichriste and as from Goddes open and professed enimie Againe M. Iewelles Replie and other like Hereticol Bookes are vnlawful to be readde by order of the Churche without special licence and are vtterly forebidden to be readde or keapte vnder paine of Excommunication And againe As for the Replie none other waie wil serue but to throwe al into the fire Of the other side touching the VVoorde of God with most terrible woordes he fraieth thée from it and biddeth thee to consider of other thinges and to behold I knowe not what Yee prostitute the Scriptures he saith as Baudes doo their Harlottes to the Vngodly Vnlearned Rascal people Againe Prentises Light Personnes and the rifferaffe of the people And againe The Vnlearned people were keapte from the
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
he ought to doo was immediately called to answeare for his life as one that had wickedly vttered disdainful and haynous woordes against the Lawe against Moyses against the Temple and against God Or who is ignorant that in times past there were some whiche reproued the holy Scriptures of falsehed sayinge they conteined thinges bothe contrary and quite one against an other and howe that the Apostles of Christe did seuerally disagree betwixt them selues and that S. Paule did varie from them al And not to make rehersal of al for that were an endles labour who knoweth not after what sorte our Fathers were railed vpon in times paste whiche first began to acknowledge and professe the name of Christe how they made priuate conspiracies deuised secrete Counsels against the common wealth and to that ende made early and priuie meetinges in the darke killed yonge Babes fedde them selues with mens fleashe and like sauage and brute beastes did drinke their Bloude In conclusion how that after they had put out the candels they cōmitted Adulterie betwene them selues without regarde wrought incest one with an other that Brethern laie with their Sisters Sonnes with their Mothers without any reuerence of nature or kinne without shame without difference and that they were wicked men without al care of Religion and without any opinion of God being the very enimies of mankinde vnwoorthy to be suffered in the worlde and vnwoorthy of life Al these thinges were spoken in those daies against the people of God against Christe Iesus against Paule against Steuin and against al them whosoeuer they were whiche at the firste beginninge imbraced the truthe of the Gospel were contented to be called by the name of Christians whiche was then an hateful name amonge the common people And although the thinges whiche they saide were not true yet the Diuel thought it should be sufficient for him if at the least he coulde bringe it so to passe as they might be beleued for true and that the Christians might be brought into a common hatred of euery bodie and haue their death and destruction sought of al sortes Herevpon Kinges Princes beinge ledde then by suche persuasions killed al the Prophetes of God lettinge none escape Esay with a sawe Ieremie with stones Daniel with Lions Amos with an iron barre Paule with the swerde and Christe vpon the Crosse and cōdemned al Christians to imprisonmentes to tormentes to the pikes to be throwne downe headlong frō rockes and steepe places to be cast to wilde beastes and to be burnt and made great fiers of theyr quicke bodies for the onely purpose to giue light by night for a very scorne and mockynge stocke and did compte them no better then the vilest filthe the ofscouringes and laughinge games of the whole worlde Thus as ye see haue the Authours and professours of the truthe euer bene entreated M. Hardinge Who would not thinke these defenders were true men that in the beginninge of their Apologie speake so muche of the truthe Yet who knoweth not that oftentimes euil meaninge is hidde vnder good woordes Who hath not hearde that filthy queanes in time and place vse the honest talke of chaste matrones The theefe commendeth iuste dealinges and many times shewithe a stomake against false harlottes noman more Amonge al none pretende truthe in wordes so muche as Heretiques I feare me saithe S. Paule lest as the Serpente beguiled Eue by his sutteltie so your wittes be corrupted and fallen away from that plainenes Whiche is in Christe The Apostle feared because of the craftie Iewes who the rather to deceiue mingled scriptures with their owne traditions and truthe with fals head So bringeth the Heretique his hearer to errour in faithe by coloure and pretence of truthe They are muche like to the Manicheis who promised their hearers to discusse and set forthe the truthe moste euidently vnto them and to deliuer them from all maner of errours By whiche faire promises S. Augustine was allured to be a diligent scholar of theirs for the space of nine yeres Christe gaue vs a lesson howe to discerne them By their fruites ye shall knowe them saithe he And nowe to you Sirs Euen in the beginninge and as I may saie in the foreheade of your Apologie whiles I examine it diligently I finde two foule faultes the one in your Rhetorike the other in your Logike By whiche two faultes bothe the vns kil of your secretarie and the weakenes of your mater maie be espied as the Asse I spake of right nowe was by his two eares staringe out vnder the Lions skinne Your diuinitie is nothinge els in grosse but a lumpe of lies errours and Heresies First touching your Rhetorike emongst many faultie proemes one of the woorst is that which is suche as the aduersary may vse whiche by them is called Exordium commune that is to wite suche a beginninge as will serue the defendant no lesse then the Plaintife or contrariwise Of that sorte is the beginninge of your Apologie For declaringe at large that truthe hath euer beene persecuted what saithe it therein the faultes amended that we may not saie the same That ship-maister is accoumpted very bad who at the settinge out of the hauen driueth the Ship on the rockes Alleaginge Tertullian to healpe your cause ye iniurie the Doctor by alteringe his wordes Ye were not wise by falsifiyng the first sentence so muche to impaire your credite Tertullian saith not that truthe readily findeth enimies and sclaunderers amongst those that knowe her not but that truthe sone findeth enimies inter extraneos amongst aliantes and strangers Now the Christian Catholikes whom ye call Papistes be not in respecte of the truthe aliantes and strangers For your selues in sundry places of your Booke reproue them for resistinge the truthe whiche they knowe You haue geuen Tertullian a newe liuerie with your owne badge and haue made exchaunge of Extraneos with Ignotos Tertullian meante by aliantes no other then Infidels and Paynimes emonge whom Christen people then liued and were daily persecuted But after the Gospel had benne sounded abrode by the Apostles and their successours through al the earth after that the Emperours them selues and all the people euery where had receiued the faithe then was the truthe no more a wanderer strangers or Pilgrime in the earthe The Bishop of Sarisburie Touchinge this comparison of whoores and Théeues and other like M. Hardinges vngentle spéeches as I haue before protested I wil saye nothinge He is very doumbe and can speake but litle that cannot speake it It is true M. Hardinge that you saie Most Lyers oftentimes pretende most Truthe as if there were none other example maye soone appeare by the whole tenour and substance of your Bookes The Diuel him selfe the better to founde his Lyes beareth him selfe oftentimes as the Angel of Truthe But the example that ye bringe of the Iewes who as you saie the rather to deceiue mingled Scripture
Christes Body is in many places but the Fourme of the same Body can be onely in one place not in many If I should demaund M. Hardinge this question by the way wherfore Christes Body in Fourme maye not as wel be in many places togeather as the same in Substance or how he knoweth it or what Doctour or Father euer taught it or how wée may be wel assured of it perhappes he would take a daie to consider it better For thus a man might put him in minde of the groundes of his Religion Sir ye know God is Omnipotent and his power Infinite Ye maie not make him thral subiect to your senses That were Natural Reason that were Infidelitie Christe is as wel â—able to dispose of the Fourme of his Body as of the substance and can as wel present the one in many places as the other How be it thus mutche onely by the way But now what iâ— al this great imagined Difference be no Difference â–ª What if these two woordes Fourme and Substance as they be vsed by Fulgentius be al one What then wil M. Hardinge doo with his prety Glose Verily Athanalius saithe thus Naâ—â—ura Essentia Genus Forma VnuÌ„ sunt Nature Substance Kinde and Fourme be al One thing Leo saithe Quid est In Forma Dei in Natura Dei What is it To be in the Fourme of God He answeareth It is To be in the Nature of God Chrysostome saith Forma Dei Natura Dei est The Fourme of God is yâ— Nature of God S. Augustine saithe SecuÌ„dum Formam Dei Christus ipse de se loquitur â–ª Ego Pater Vnum sumus As concerning the Former of God Christe him selfe saithe of him selfe I and my Father are bothe One. Likewise againe he saithe Vna est Forma quia vna est Diuinitas The Fourme is one bicause the Godhed is One. In like sorte of the Fourme of a Seruant Leo saithe Quaero quid sit Formam Serui accipere Sine dubio Perfectionem Naturae Conditionis Humanae What is it To take the Fourme of a Seruant He answeareth Doubtlesse it is To take the perfection of Nature and state of man Chrysostome saithe Forma Serui Omnino est Natura Serui The Fourme of a Seruant verily is the Nature of a Seruant S. Augustine saithe Quando de Forma Serui in Christo cogitas Humanam Effigiem cogita si est in te Fides Wheâ—â— thou thinkest of the Fourme of a Seruant in Christ thinke of the Shape of a man if there be any Faithe in thee Againe Christum secundum Humanitatem Visibilem Corporeum Localem atque omnia membra Humana veraciter habentem credere conuenit confiteri VVee must beleue and confesse that Christ according to his Humanitie is Visible hath the Substance and Properties of a Body is conteined in Place and verily hath al the members and the whole Proportion of a man To leaue al others Haimo saithe Forman Serui accepit id est in Veritate Hominem accepit He tooke the Fourme of a Seruant that is to saye In very Truthe he tooke Man Ye sée M. Hardinge by these Testimonies of the Ancient Learned Fathers farre contrarie to your vaine Distinction yâ— the Fourme of God is nothing els but God the Fourme of Man is nothing els but Man Wherfore then haue you thus diuised vs this new Difference Wherfore saie you of your owne head yâ— Fourme Substance be so contrarie seing the Catholique Fathers saie they be both One Or wherefore be you so busy to trouble the Penneman without cause Certainely S. Augustine ioineth Fourme and Substance both togeather by the one expoundeth the other In eadem Forma atque Substantia In the same Fourme and Substance and againe expoundeth the same Fourme Veritatem Corporis The Truthe of a Body By these it is plaine that when Fulgentius saith the Fourme of God he meaneth therby the Substance the Nature the Diuinitie of God And when he saith the Fourme of a Seruant he meaneth likewise the Nature â–ª the Substance the Truthe the Perfection the Very Manhoode of a Man And the whole drifte of his discourse is this that Christe being bothe God and Man by the Nature and Substance of his Godhed is euerywhere but by the Nature and Substance of his Manhoode Truth of his Body is onely in one place and not in moe agreing therein with these woordes of S. Augustine before rehearsed Corpus in quo Resurrexit in vno Loco esse Oportet The Body wherin he rose againe must nedes be in oue Place Here are wée terribly charged with guileful dealing with a speciall note also in the Margine Fulgentius fo why falsified Wée haue shifted in this woorde Manhed in stéede of the Fourme of a Seruante and this woorde Godhed in stéede of the Fourme of God And therefore both the Penneman and the Prelates of our Newe Cleregie must néedes be brought foorth before the barre I wil not here tel you M. Hardinge how lewdely ye haue demeaned your selfe towardes her whom it liketh you so often and so scornefully to cal the Lady Interpreter a Lady I wil not saie of what Learning vertue and grauitie but certainly as far from al vnwoomanly Presumption whâ—rwith ye so rudely touch her as you are from al manly modestie and for ought that maie appeare by these toies and trifles ye haue sent vs ouer as ful of wisedome as you of folie I beséeche you cal your woordes againe to minde if you can without blushing So roughly to handle so softe a Creature This Phrase of speeche your very frendes haue mutche misliked and as it is in déede so in plaine woordes they cal it Ruffianrie a vertue although mutche agreable to your Profession yet vnméete for a man either of learning or of sober wisedome But this faulte â—mong many others as I haue saide I wil dissemble Although your whole Booke be vtterly voide of Diuinitie yet at the least some sense of Humanitie had benne commendable But the Prelates of this Newe Cleregie you saie haue fouly falsified both the woordes the sense of Fulgentius And wherin M. Harding Forsooth in stéede of these woordes The Fourme of Man The Fourme of God for yâ— better vnderstanding of the vnlearned they haue vsed these woordes as more commonly knowen Godhed and Manhed If this be so faulte wherefore then is the Olde Father Martyr Vigilius suffered thus to saie Dei Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem suam semper est nobiscum The Sonne of God according to his Manhed is departed from vs according to his Godhed is euer with vs Or againe Christus est vbique secundum Naturam Diuinitatis suae loco continetur secundum Naturam Humanitatis suae Christe is in al places according to the Nature of his Godhed and is conteined in
him the Apostles folowe writeth thus Vnus Hypodiaconus det aquam manibus Sacerdotum Duo Diaconi ex vtà que parte Altaris teneat flabellum confectum ex tenuibus membranis vel ex Pauonum pennis quibus leuiter abigant praeteruclantes bestiolas ne in Pocula incidant Let one of the Subdeacons geue Water to the Priestes handes Let two Deacons stande at the two endes of the Austore either of them with a fanne made of fine Parchemente or of Pecockes taises therewith softely to chase awaie the flâ—es that they fal not into the Communion Cuppes The offices of other Inferioure Orders be these as they be noted by one of M. Hardinges owne side Ad Minores Ordines haec spectant Portare Cereos Vrceolum Canes expellere de Ecclesia To the sesse Orders these thinges belonge to carrie Tapers and Holy Water stockes and to drâ—ue Doogges of the Churche These I trowe be the Mystical Holy Orders whereof M. Hardinge saithe Our parte had benne to haue made somme songe discourse beinge him selfe ashamed as it maie appeare by his silence either to name them in particulare or to open the Secretes of theire offices Howe be it in deede good Christian Reader sundrie of these offices in the Primitiue Churche were appointed to very good sober purposes The Doore keepers office was then to keepe out Excommunicate personnes that they should not presse in emonge the Faithful The Psalmistes or Singers office was to singe the Psalmes thereby to moue the peoples hartes to deuotion The Exorcistes office was by a special gifte of God â–ª seruinge onely for that time to cal foorth soule Sprites out of the Bodies of them that were possessed The Readers office was openly and plainely and distinctely to pronounce the Scriptures vnto the people and to this vse the Bishop deliuered vnto him a Booke with this charge Accipe esto relator Verbi Dei Take thou this Booke and be thou a pronouncâ—r of the Woorde of God And therefore Isidorus saithe Tanta â—am clara erit eius vox vt quamuis longâ— positorum aures adimpleat The Readers voice muste be so sowd and so cleare that it maye be hable to fille the eates of them that stande far of The Acolothes or VVaiters office was to attende vpon the Bishop as a witnesse of his conuersation To sutche good vses these offices then serued in the Churche of God But now there is nothinge leafte sauinge the bare name onely without any maner vse or Office For neither doothe the Ostiarius kéepe out the Excommunicates Nor doothe the Acoluthus waite vpoÌ„ the Bishop Nor doothe the Exorciste cast foorthe Diuels Nor doothe the Psalmiste Singe the Psalmes Nor doothe the Reader openly pronounce the Scriptures I might yet steppe alitle farther to open the whole bewtie of the Cleregte of Rome nor doothe the Deacon make prouision for the poore nor doothe the Bishop preache the Woorde of God This had benne our parte to haue opened at large And for leaning of the same we were woorthy by M. Hardinges iudgemente to be reproued The Apologie Cap. 3. Diuision 2. Yet notwithstanding wee saie that there neither is nor can be any one man whiche may haue the whole Superioritie in this Vuiuersal state for that Christe is euer presente to assiste his Churche and needeth not any man to supplie his roome as his onely heire to al his Substance and yâ— there caÌ„ be no one mortal creature whiche is hable to comprehend or conceiue in his mind the Vniuersal Churche that is to wite al the partes of the world mutche lesse hable rightly and duely to put them in order and to Gouerne them The B. of Sarisburie M. Hardinges answeare hereto is longe and tedious The Substance therof in short is this Where wée saie No one Mortal Man is hable to wealde the burthen of the whole Churche of God M. Hardinge answeareth VVhere any thinge is in deede there whether it may be or no â–ª to discusse it is needlesse Therefore whether any one man can be superiour and chiefe ouer the whole Churche wee leaue to speake that so it is thus wee proue Euery Parrishe hathe his seueral Vicare or Personne And euery Dioces his owne Bishop Ergo what reason is it there be not one Chiefe Gouernoure of the whole Christen people VVhen questions be moued in maters of Faithe throughe diuersities of iudgementes the Churche should be diuided onlesse by Authoritie of One it were kepte in Vnitie They that saie otherwise take from Christe the Glorie of his prouidence and the praise of his greate loue towardes his Churche The Peace of the Churche is more conueniently procured by one then by many It is moste meete that the Churche Militante touchinge Gouernment resemble the Churche Triumphante But in the Triumphante Churche one is Gouernoure ouer the whole that is God Therfore in the Churche Militant order requireth that one beare rule ouer al accordinge to that the Holy Captaine Iosue seemeth to speake The Children of Iuda and the Children of Israel shal aessemble togeather and they shal make to them selues one Head Thereof our Lord saithe in S. Iohn There shal be One Folde and One Shephearde In deede Christe is Heade of his Body Yet neede it is for as mutche as Christe nowe dwelleth not with vs in Visible Presence his Churche haue one Man to doo his steede of outwarde rulinge in Earthe And therefore he saide vnto Peter Feede my Flocke Confirme they Brethren Thus wee see these Defenders Negatiue Doctrine That no One Man maie haue the Superioritie ouer the whole state of the Churche disproued as vtterly false To theire seconde reason we graunt Christe needed not any man to supplie his roome that should succede in his whole Substance Neither is Man of Capacitie of sutche succession neither hathe there any sutche fonde saieinge ben vttered by the Diuines But bicause Christe sawe the knot of Vnitie should be moste surely kepte knit by Gouernmente of one he committed the regimeÌ„t of the whole Churche vnto One whoe 's Visible Ministerie he might vse in steede of him selfe To the thirde we saye that Man is not onely hable to comprehende in his minde and conceiue the Vniuersal Churche but also to put it in order and to Gouerne it so far as is expedient Laste of al who so euer wil not be fedde nor ruled by this one Shepheard and breaketh out of this one Folde he is not of the Flocke of Christe but of the Hearde of Antichriste Here Gentle Reader M. Hardinge hathe brought thée not the Authoritie of any one Catholique Doctour or Learned Father but onely a few colde Reasons of his owne with certaine Scriptures vnaduisedly alleged and violently forced from theire meaninge as shal soone appeare His firste Reason concludeth very weakely Euery parishe is gouerned by One Vicare or Personne euery Diocese is gouerned by
False sleight False Dise False Plaie and al False Yet Christe saithe of him selfe I am the Truthe God geue you grace to credite him For the errour of quotation in the margin wherin you spende so many woordes it maye please you to knowe that I neither was the Printer nor coulde be presente at the Printinge For the reste if there can be any one pointe of Falsehed founde in me touchinge the allegation of this Councel of Carthage I wil not refuse to stande charged with the whole But if euery of these horrible Falseheddes be found an euident and plaine Truthe then it maye please you to take home al these prety Titles to your selfe againe as in euery of these woordes so often doubled and so heapte togeather hauing your selfe committed a seueral Falsehedde And herein for trial of your courteous dealinge I am contente your selfe shal fit and be the Iudge For notwithstanding it be thought of many that ye dissemble déepely and wil not bestowe your voice to saie the Truthe Yet I doubte not but in this mater if ye haue eles ye maye easily looke vp and sée the Truthe You saye Sir Defender hathe falsely alleged the Councel of Carthage And why so For that he saithe The Councel Decréed by expresse woordes that the Bishop of Rome should not be called the Vniuersal Bishop This you saie is Forged and Falsified and is no parte of that Councel For indifferent trial bothe of the Truthe and of the Falsehed herein I beseche you beholde the very woordes of the Councel euen as thei are alleged by your own Doctour Gratiā These thei are Primae Sedis Episcopus non appelletur Princeps Sacerdotum vel Summus Sacerdos vel aliquid huiusmodi Sed tantùm Primae Sedis Episcopus Vniuersalis autem nec etiam Romanus Pontifex appelletur Let not the Bishop of any of the Firste Sees be called the Prince of Priestes Or the Highest Prieste or by any other like name but Onely the Bishop of the Firste see But let not the Bishop of Rome him selfe be called the Vniuersal Bishop And in the Glose thereupon it is noted thus In hac Distinctione dicitur quod Papa non debet dici Vniuersalis In this Distinction it is saide that the Pope ought not to be called the Vniuersal Bishop Nowe M. Hardinge compare our woordes and the Councelles wordes bothe togeather Wée saie none otherwise but as the Councel saithe The Bishop of Rome him selfe ought not to be called the Vniuersal Bishop Herein wée doo neither adde nor minishe but reporte the woordes playnely as wée finde them If you had lookte better on your Booke and would haue tried this mater as you saye by your Learninge ye might wel haue reserued these Vnciuile reproches of Falsehedde to your selfe and haue spared your Crieinge of Shame vpon this Defender Touchinge that you so pleasantly cheare your selfe with these woordes You doo as like to M. Iewel as if you were his Fathers Sonne ▪ I muste answeare you as S. Augustine sometime did the Heretique Cresconius Serua potius Puerilia Pueris Keepe sutche Childishe toies to plaie with your Children God make vs bothe like vnto our Father that is in Heauen Where you saie of your selfe onely without farther witnesse that this Title is the Popes Auncient right euer géeuen to him by al the world I doubte not but the vntruthe hereof by my Former Replie touching the same maie soone appeare Certainely when the same Title was offered to S. Gregorie he refused it vtterly as none of his In déede this Councel of Carthage notwithstanding the Title of Highest Bishop was sometimes geuen not onely to the Bishop of Rome other Patriarkes but also vnto al other Bishoppes M. Hardinges owne Amphilochius calleth S. Bastle Principem Sacerdotum The Prince or Chiefe of Bishoppes Rufinus calleth Athanasius Pontificem Maximum The Highest Bishop Nazianzenus calleth the same Athanasius Archisacerdotem Sacerdotum The Chiefe Bishop of Bishoppes Lactantius calleth euery Bishoprike Summum Sacerdotiū Likewise S. Hierome saith Ecclesiae Salus in Summi Sacerdotis dignitate pendet The safetie of the Churche standeth in the dignitie of the Highest Priest By whiche Highest Prieste M. Hardinge him selfe saithe is meante euery seueral Bishop within his owne Diocese S. Augustine saithe Quid est Episcopus nisi Primus Presbyter hoc est Summus Sacerdos What is a Bishop but the First or Chiefe Prieste that is to saie the Highest Prieste Therefore wée may safely spare the Pope this Title of Highest Bishop not as Peculiar to him alone as M. Hardinge imagineth but as Common and General to al Bishoppes Al that ye haue here alleged of the Iurisdiction of the Flamines is a mere fantasie ▪ grounded onely vpō an vnsauery Fable of Anacletus and Clemens Neither are you hable to finde either these names Archiflamines or Protoflamines whiche here are imagined in any Ancient allowed Writer or any sutche Vniuersal Iurisdiction to them belonginge The Firste or Principal or Mother Sees were limited not by the Flamines but by the Prince So it is written in the Councel of Chalcedon Quascunque Ciuitates per Literas Regias Metropolitico nomine honorarunt VVhat Citties so euer by the Princes Charter they honoured with the name of the Mother See And therefore the Emperour Theodosius vpon displeasure conceiued tooke that Name of Honoure from the Cittie of Antioche mindinge it shoulde be so called nomore And for that cause was the Cittie of Rome chosen emongest others to be a Primate or a Principal Mother Sée not for that either Christe or Peter had so appointed as M. Hardinge telleth vs but for that it was the moste Noble Cittie and of greattest renoume in al the world The woordes be plaine Sedi Veteris Romae Patres meritò dederunt Primatum Quòd illa Ciuitas aliis Imperaret The Fathers woorthily gaue the Chiefetie to the See of the Olde Rome Bicause that Cittie had the Princehood ouer others Nowe concerninge this Decrée of the Councel of Carthage it touched as wel the Bishop of Rome as other Primates And therefore Pope Adriane afterward alleging and corrupting the same added thereto this special Prouiso for him selfe Nullus Archiepiscoporum nisi qui Primas Sedes renent appelletur Primas aut Princeps Sacerdotum aut Summus Sacerdos aut aliquid huiusmodi c. Salua semper in omnibus Authoritate Beati Petri Apostoli Let no Archebishop sauinge sutche as heue the Principal or Firste Sees he called either the Primate or the Prince of Priestes or the Highest Prieste or by any other like name c. Sauinge alwaies and in al thinges the Authoritie of Blessed S. Peter the Apostle The Apologie Cap. 4. Diuision 3. And therefore sithence the Bishop of Rome wil nowe a daies so be called chalengeth vnto him selfe an Authoritie that is none of his bisides that he dothe plainely contrarie to the Ancient Councelles and contrarie to the Olde
Matrimonium non solùm nihil nobis obstat ad Philosophandum Deo si voluerimus esse sobrij sed magnam adfert Consolationem Comprimit enim insanum Naturae impetum nec turbari sint quasi mare Sed efficit vt seapha foeliciter in portum appellat Et ideo Deus Consolationem hanc tribuit humano generi Marriage not onely hindreth nothing towardes the knowledge and Seruice of God If wee wil be sober but also bringeth vs greate Comforte For it oppresseth the raginge furie of Nature and suffreth vs not to be dashte and toste as the waues of the Sea but causeth that our shippe maie luckily arriue into the hauen And for that cause hath God geuen this Comforte vnto mankind Therefore Gregorie Nazianzene saith Nuptiae sunt laudabiles propter eam quae in Nuptijs est animi tranquillitatem Marriage is woorthy of Praise for the quietnesse and contentation of minde that is in Marriage To be shorte Clemens Alexandrinus saith Habet vt Castitas ita etiam Matrimonium propria munera Ministeria quae ad Dominum pertinent As wel Matrimonie as Chastitie hath either of them theire peculiare offices perteinge vnto God And Chrysostome saithe Ne quis praetexat Vxorem vel Liberos c. Haec excusatio hic praetextus Diaboli sunt insidiae Let noman make his excuse by his Wife or Children c. This Excuse and this pretence is the crafte and deceitefulnesse of the Diuel Thus M. Hardinge to conclude with Chrysostomes woordes the Grounde and Fundation of your Doctrine in this behalfe is the crafte and deceitefulnesse of the Diuel These thinges considered I doubte not but of your courtesie ye wil take backe your Fittons vnto your selfe The Conclusion and summe of your whole talke is this Spiridion serued God neuer the vvoorse not vvithstandinge he had a VVife And Marriage is no let or hinderance to perfite Godlinesse The Apologie Cap. 8. Diuision 3. Further wee saie that the same Lawe whiche by constraint taketh awaye this libertie from menne and compelleth them againste there willes to liue single is the Doctrine of Diuelles as Paule saith and that euer sithence the time of this Lawe a woonderful vncleanesse of life and manners in Goddes Ministers and sundrie horrible enormities haue folowed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as yâ— Tripartite VVoorke whiche is annexed to the Second Tome of the Councelles and other champions of the Popes bande yea and as the matter it selfe and al Histories doo confesse For it was rightly saide by Pius the Seconde Bishop of Rome that he savve many causes vvhy VViues shoulde be taken avvaie from Priestes but that he savve many moe and more vveightie causes vvhy they ought to be restoared to them againe M. Hardinge There is no Lawe in the Churche that by constrainte taketh awaye from men libertie to Marie For S. Paules woordes be plaine If thou take a wife thou sinnest not And likewise If a Virgine marie shee sinneth not But if any Persons haue of theire owne wil and deuotion Vowed to God chastitie the same haue imbarred them selues of this general libertie and by theire Voluntarie Promise haue bounde themselues neuer to Marie And in sutche not onely Marriage it selfe but also a wil to Marie is damnable as S. Paule saithe of VVidowes whiche haue Vowed to liue chaste that they haue theire damnation not for that they Marie but for that they wil marie If the Gospellers alleage against this Doctrine the woordes of S. Paule If a Virgine marie shee sinneth not VVee answeare with Chrysostome and other Fathers that a Virgine by a Vowe of Chastitie dedicated to God if she marrie doubtlesse she sinneth mutche for that beside Christe shee hathe surmaried an aduouterer If they obiecte It is better to Marrie then to Burne Let S. Ambrose answeare VVho saith that this saieinge perteineth to her that hath not promised to her that is not yet vailed And by restraininge them from Marriage the Churche vseth no tyrannic nor if it teache that sutche ought to forebeare Marriage is that to be accoumpted the Doctrine of Diuels but of the Holy Ghoste whereby men are kepte from wilful dammation To forebidde Marriage wholy Vniuersally and altogeather that is the Doctrine of Deuils But to iudge Marriage for somme state and Order of lesse conuenience then the Single Life or after Vowe of chastitie made to require perpetual continencie this is not the Doctrine of Diuels For S. Paule him selfe did bothe If these Defenders wil not admitte this answere and beinge lothe to forsake theire fleashly pleasure pretende to be moued with the Auctoritie of S. Paule who calleth the forebiddinge of Marriage the Doctrine of Diuels I sende them to S. Augustine for an answere in his thirteenthe Booke and Six the Chapter againste Faustus the Maniche VVhere for a sufficient solutton of theire obiection they shal finde these plaine woordes Ille prohibet qui hoc malum esse dicit non qui huic bono aliud melius anteponit That is to sate He forebiddethe Marriage whiche saithe it is euil not he whiche preferreth an other better thinge before this good thinge Nowe that I may shewe in what time and by what persons this Lawe of Single Life was ordeined for breuities sake I wil content my selfe with witnes of One onely Councel VVhiche is the Seconde Councel of Carthage holden in the time of Valentinian and Theodosius the Emperours VVhere we finde that this order was taken by the Apostles them selues and that the Antiquitie obserued and kepte the same The woordes of the councel be these Canone 2. Aurelius Episcopus dixit c. Aurelius the Bishop saide VVhereas in the Councel before this it was treated of the rule of continencie and chastitiè these three Degrees through their Consecrations be annexed to chastitte by a certaine decree written to witte Bishoppes Priestes and Deacons VVhom it is thought good as it becometh the Holy Prelates and Priestes of God and likewise Leuites or suche as attende vpon Holy Sacramentes to be continent and chaste in euery condition to thintente thei may simply obteine that they pray to God for that we keepe and obserue that whiche the Aposâ—les haue taught and the antiquitie hath kepte Lo Sir Defender VVhat if the Bishop of Augusta finde faulte with Priestes liues VVhiche Augusta and whiche Bishop there ye meane I knowe not neither wel can I knowe excepte I sawe your notebooke what if the Abbot Panormitane what if one Faber and one Latomus men of our time I trow and that zelous man whiche wrote the litle tripartite treatise annexed to the Laterane Councel What so euer he was what if al these I saie moued with a zeale and beinge desirous of the Clergies Reformation lamentably complaine of theire loose life what then Gette you fairer painted and better filled boxes then these be or els shal ye al be taken for poore Potticartes
Pambus and many other Holy men liuinge in VVildernesse without letters no reste ne quiet at their hartes Nay who had the like And whereas you saie that al thinges needeful for our Saluation be abundantly and fully cōprehended in the Scriptures this is also as false as sundry other partes of your Doctrine For if al thinges necessary to Saluation be conteined in the Scriptures then what so euer is not in them conteined the same is not necessarie If not necessarie why shoulde we be laden with vnnecessarie burdens Then awaie with al Traditions at a clappe be they neuer so Apostolike neuer so Auncient neuer so Healthful neuer so longe time in the Churche continued Remember you not what the moste renoumed Fathers haue written of the necessitie of Traditions Or if you remember them what thought you when you wrote thus Let Learned and Holy Basil be hearde in steede of many if not to reuoke you from your errour yet to discredite you and staye others in the truthe His woordes be these Of the doctrines whiche be preached in the Churche certaine we haue out of the Scripture written certaine we haue receiued in secrete Mistery by tradition of the Apostles whiche bothe be of equal force to Godlines Neither concerninge these any man gainesaieth be he of neuer so smal knowledge For if we goe about to reiect the customes that be not set foorth in writinge as beinge of litle regarde then shal we condemne those thinges also whiche we haue in the Gospel necessarie to Saluation Yea rather we shal bringe the preachinge of the Faithe but to a bare name For so they were taken for Heretikes whiche regarded not the solemne faste of Lente receiued at the Apostles as we reade in S. Augustine De Haer. ad Quoduultdeum cap. 53. and in the Councel of Gangra in an Epistle to the Bishops of Armenia Euen so they whiche denied the distinction of a Bishop and a Prieste were condemned of Heresie as we finde in S. Augustine in the Booke and Chapter aforesaide and in Epiphanius Lib. 3. Cap. 75. In the Councel of Constance the same is to be founde Againe if al thinges necessarie to Saluation be expressed in the Scriptures to what purpose saide S. Paule concerninge order and maner to be vsed at the celebration of the holy Sacramente Coetera cùm venero disponam As for other thinges I wil take Order for them when I come VVhat meaneth S. Iohn to saye Hauinge other thinges to write to you of I woulde not write them in Paper and inke for I truste to be with you and speake to you mouthe to mouthe To conclude muche that might be obiected in fewe woordes for breuities sake what saie you sir Defender shal we finde al thinges necessarie to Saluation in the Scripture Howe thinke you of the Scripture it selfe How knowe you this to be the Scripture How knowe ye the Gospel of Mathewe Marke Luke and Iohn to be theirs whose names they beare This can you not finde in al the Scripture and yet is the same necessary to be beleeued VVhat Scripture have you to admitte these and to refuse the Booke bearinge the name of Peter the Gospel of Thomas of Bartholome we of Nicodeme VVhy admitte you not the Prophetes that Basilides would to be allowed but onely the foure greate and the twelue lesser what auctoritie haue you to staie your selfe by concerninge these but onely that of the Churche for Scripture haue you none for proufe hereof Then hath not Scripture al thinges in it necessarie for a Christen man Is it not necessarie to beleeue the Sonne of God to be Homousion that is to saie of the same Substance with the Father whiche if you denie you restore the olde condemned Heresie of the Arians The same can you not finde in the Scripture VVhere in al the Bible finde you that God the Father is Ingenitus VVhere finde you that the Holy Ghoste proceedeth frō the Father and the Sonne that the blessed Virgin Marie continued in her Virginitie that suche as be Baptized of Heretikes oughte to be Baptized againe That in fantes ought to be Baptized That the Foure Bookes of the Gospels were written by Mathewe Marke Luke and Iohn by what Scripture can you prooue it To ende where finde you expressely in al the Scriptures three Persons to be one God The B. of Sarisburie Here to weighe downe the Authoritie of Goddes Holy Woorde M. Hardinge hath brought in a heape of ordinarie stale quarrelles Of the difference bitwéene Priestes and Bishoppes of Lente of the Communion Booke of the Homilies of the Order of Seruice and of the Perpetual Virginitie of Our Lady His whole drifte herein is to beare vs in hande that there is very litle or none Authoritie in the Scriptures and that the whole Credite and certainetie of our Faithe resteth onely in the Churche of Rome He seemeth to take it in scorne that the Woorde of God shoulde be called the Light Yet notwithstandinge the Prophete Dauid saithe Thy Woorde is a Lanterne to my feete And againe The Commaundement of the Lorde is Lightsome geeuing Light vnto the eies And Theophylacte saith Verbum Dei est Lucerna qua Fur deprehenditur The Woorde of God is the Candel whereby ther Theefe or false Teacher is espied Whereas M. Hardinge demaundeth of vs so pleasauntly what Scriptures we allowe and what wée reiecte he troubleth him selfe with an idle and a néedelesse question For we embrace and reuerence euery parcel and title of the Scriptures without exception not refusinge any parte thereof that hath benne allowed by the Ancient Learned Catholique Fathers of the Churche of God Neither doo wee so scornefully calle Goddes Holy Woorde a Nose of vvaxe a Shipmannes Hose or a Dead letter as sundrie of that side haue delited to cal it Touchinge the Booke of the Machabees wee saie nothinge but that we finde written by S. Hierome S. Augustine other Holy Fathers S. Hierome saithe Machabaeorum Libros legit quidem Ecclesia Sed eos inter Canonicas Scripturas non recipit In deede the Churche readeth the Bookes of the Machabees but shee receiueth them not emonge the Canonical allovved Scriptures Or Praier for y◠Dead wee shal haue place more conuenient to speake hereafter The place of S. Iames touchinge the Iustification of Faithe Woorkes is answeared before Neither doo wee discredite any parte either of the Authoritie or of the Doctrine of that whole Epistle notwithstandinge Eusebius saithe It was written by somme other and not by S. Iames. His woordes be these Istius Iacobi qui lustus Oblias vocabatur dicitur esse Epistola quae prima scribitur inter Canonicas Sciendum autem est illam Epistolam esse Spuriam The Opinion is that the Epistle whiche is reckened the firste emonge the Canonicalles is of this Iames whiche was called Iustus and Oblias But wee muste vnderstande that
Petiliani speakinge of the place of the Psalme Sicut vnguentum in capite whiche the Heretike had alleaged saithe thus In hoc vnguento c. In this oinctement his will is to interpret the Sacramente of Chrisme he meaneth the Sacramente of Confirmation whiche in the kinde of visible signes is Holy as Baptisme is Lo S. Augustine calleth cofirmation a Sacramente S. Eusebius Pope namethe it a Sacramente in his third epistle written to al the Bisâ—hoppes of Tuscia and Campania Manus impositionis Sacramentum c. The Sacramente of imposition of Handes saithe he is to be kepte with greate reuerence whiche cannot be performed but by the high Priestes he vnderstandeth Bishoppes Melchiades nexte to Syluester before the Nicene Councel speakinge muche of Confirmation amonge other thinges saithe thus Duo haec Sacramenta Baptismi confirmationis separanda non sunt These twoo Sacramentes of Baptisme and Confirmation maye not be sundered Though these twoo Bishoppes were Popes yet they deserue credit forasmuche as they liued before that corruption crept into the Churche after your accoumpte and died Holy Martyrs That Penaunce is a Sacramente and so accoumpted amonge the Fathers it is so euident that who doubteth of it maie seeme not to haue perused their writinges S. Augustine in enchiridio ad Laurentium speakinge of Baptisme and Penaunce calleth bothe Salutaria Sacramenta healthful Sacramentes S. Ambrose signifieth him selfe to be of the same minde in his firste Booke de Poentientia Cap. 6. 7. and in the second Booke Cap. 2. though without puttinge thexpresse name of Sacramente But in the third Chapter of that Booke he putteth the name of Sacramente expressely Touchinge Order that is a Sacramente also by verdite of S. Augustine whom ye alleage for you Let vs heare what he saithe In his seconde Booke contra epist Parmentani Cap. 13. these be his wordes where he speaketh of Baptisme and of the Power to Baptize whiche is geuen in the Sacramente of Order Vtrunque euim Sacramentum est quadam consecratione vtiunque homini datur illud cum Baptizatur istud cum ordinatur Ideo in Catholica non licet vtrunque iterari Either of them is a Sacramente and with a certaine Consecration either is geuen to man the one when he is Baptized the other when he taketh Orders Therefore in the Catholike Churche it is not lawful either of them to be taken twise For the Sacramente of wedlocke besides other good and sufficient proufes that it is a Sacramente wee haue sundrie testimonies out of S. Augustine and other Doctours In the Churche saithe S. Augustine not onely the bande of mariage but also the Sacramente is so commended that it is not lauful for the husbande to deliuer his VVife to another He calleth wedlocke a Sacramente in many places of his workes De bono coniugali Cap. 7. 18. and in the. 24. Chapter of that Booke hee saithe Haec omnia bona sunt propter quae nuptiae bonae sunt Proles Fides SacramentuÌ„ All these thinges be good for whiche mariage is good issue Faithe the Sacramente Of extreme Vnction who doubteth whether it be a Sacramente let him reade the Epistle of Innocentrus the Firste ad Decentium Eugubinum Episcopum Cap. 8. where moste planely treatinge of it he nameth it a Sacramente Chrysostome interpreteth the place of S. Iames epistle for this Sacramente And so dothe Bede alleaging the place of S. Iames the sixth of Marke the Auctoritie of Innocentius and the custome of the Churche Seinge then we haue founde the seuen sacramentes expressely mentioned in the Fathers accordinge to the teaching of the Catholique Churche whereas ye teache men to beleeue there be but two and pretend that the Fathers spake of nomo I truste from henceforthe they wil take better aduise how they beleue your bare VVoorde without al prouse and with certaine danger of their soules forsake the Doctrine of the Churche whiche is the sure Pillour and ground of truthe as S. Paule saithe In this greate pointe Beza and ye of that side bee manifestly founde lyers The B. of Sarisburie To spende woordes without cause is affliction of the Sprite and losse of time M. Hardinge here bestoweth mutche laboure and allegeth many Doctours to winne that thinge that he might easily haue obteined without any sutche adoo For gentle Reader lefte that thou be deceiued and thinke there is somme weight in this heape of feathers wee wil graunt without force and freely that the Holy Catholique Fathers haue made mention not onely of Seuen as M. Hardinge here accoumpteth them but also of Seuenteene sundrie Sacramentes Tertullian calleth the Helue wherewith Elizaeus recouered the Axe out of the water Sacramentum Ligni the Sacramente of VVoode And the whole state of the Christian Faithe he calleth Religionis Christianae Sacramentum The Sacramente of Christian Religion S. Augustine in many places hathe Sacramentum Crucis The Sacrament of the Crosse Thus he saithe In hac Crucis Figura continetur Sacramentum In this Figure or Fourme of the Crosse there is conteined a Sacrament So saith Leo Crux Christi quae saluandis est impensa Fidelibus Sacramentum est exemplum The Crosse of Christe whiche was geuen to saue the Faitheful is bothe a Sacramente and also a Samplar S. Hierome saithe E latere Christi Baptismi atque Martyrij pariter Sacramente funduntur Out of Christes side the Sacramentes of Baptisme and Martyrdome are powred foorthe bothe togeather Leo calleth the promisse of Virginitie Sacramentum Quid eos manebit qui corruperine foedera Diuini Sacramenti VVhat shal becomme of them that haue broken the Couenante of the Heauenly Sacramente The Breade that was geuen vnto the Nouices or Beginners in the Faithe called Catechumeni before they were Baptized of S. Augustine is called a Sacramente S. Hilarie in sundrie places saith Sacramentum Orationis Sacramentum Esuritionis Sacramentum Scripturarum Sacramentum Fletus Sacramentum Sitis The Sacramente of Praier The Sacramente of Fastinge The Sacramente of the Scriptures The Sacramente of VVeepinge The Sacramente of Thirste S. Bernarde calleth the wasshinge of the Apostles foete a Sacramente Ablutio Pedum Sacramentum est quotidianorum peccatorum The VVasshinge of feet is the Sacramente of daily Sinnes Thus many and many moe Sacramentes it had benne easy for M. Hardinge to haue founde in the Catholique Learned Fathers Yet I trowe he wil not saie that either the Helue of an Axe or the whole Religion of Christe or a Crosse printed in the foreheade or Martyrdome or the Scriptures or a Vowe of Virginitie or the Breade geuen to the Catechumeni or Praier or Fastinge of Wéepinge or Thirste or Wasshinge of féete are the necessarie seuen Sacramentes of the Churche How be it wée wil not greately striue for the name It appeareth hereby that many thinges that in deede and by special propertie be no Sacramentes maie
admitted Judas vnto his Table whereat he gaue and deliuered vnto his Disciples a Figure of his Body Againe S. Augustine saithe as in the Personne of Christe Qui in me non manet in quo ego non manco ne se dicat aut existimet manducare Corpus meum aut Sanguinem meum bibere He that abideth not in me and I in him let him not saie or thinke that he either eateth my Body or drinketh my Bloude The obiection that ye make of the Resurrection of our bodies is light and vaine and to smal pourpose For if noman shal haue parte in the Resurrection but onely they that haue receiued the Sacramente of Christes Body then are al the Holy Fathers Patriarches and Prophetes of the Olde Testamente Abraham Isaac Iacob Moses Aaron and sutche others then are infinite numbers of Christian Children then are many Godly Martyrs whiche beinge Baptized in the Bloude of Christe were taken out of this life before they coulde receiue the Sacramente vtterly excluded for euer from al hope of Resurrection But Christe when he spake these Woordes meante not the reciuinge of the Sacramente but the Spiritual Eatinge of his Very Body and the Spiritual Drinkinge of his Very Bloude Whereof he is made partetaker vnto Resurrection and Life Euerlastinge who so euer beleeueth in the Death of Christe And therefore S. Basile saith of the Sacramente of Baptisme Baptisma est vis efficacia ad Resurrectionem Baptisme is a Povver and a strength vnto Resurrection But hereof wee shal haue occasion offered to saie more hereafter Further Howe can ye assure your selues saye you that your Faithe receiueth the Body of Christe VVhiche was neuer promised to your Faithe By the waie I beséeche you M. Hardinge when or where was Christes Body euer promised to your Mouthe Verily Christe promised his Body to he receiued by Faithe and by Faithe Onely and none othervvise For thus he saithe Ego sum Panis ille Vitae qui venit ad me non esurier qui credit in me non sitiet vnquam I am that Breade of Life He that commeth vnto me shal neuer hunger and he that Beleeueth in me shal neuer thirste Here haue you M. Hardinge a plaine promisse made vnto our Faithe But of your Mouthe wée heare nothinge If you haue ought to shewe out of the Scriptures Doctours or Councelles let it appeare that in plaine woordes without coloure Otherwise if ye cauil in woordes wée muste saie ye haue nothinge Therefore the Auncient Father Origen saith Idcircò dicitur Panis vitae vt habeat Gustus Animae quod deguster Therefore is Christe called the Breade of Life that our Faithe whiche is the Taste of our soule maie houe what to taste Clemens Alexandrinus saithe Comedite Carnes meas Bibite Sanguinem meum Euidenter Fidei Promissionis quod est Esculentum Poculentum dicens allegoricè Eate my Fleashe and Drinke my Bloude Meaninge hereby vnder an Allegorie or by vvaie of a Figure the Meate and Drinke that is of our Faithe and his Promisse Tertullian saith Eundem Sermonem Christus etiam Carnem suam dixit quia Sermo Caro factus est Proinde in causa vitae recipien dus Deuorandus auditu Ruminandus intellectu Fide Digerendus est The same Woorde Christe called his Fleashe For the Woorde was made Fleashe Therefore he muste be receiued in cause of Life He muste be Deuoured by hearing He muste be chevved by vnderstandinge He muste be Digested by Faithe S. Cyprian saithe Quod est esca Carni hoc est Animae Fides As Meate is to the Fleashe so is Faithe vnto the Soule S. Augustine saithe Credere in eum hoc est Manducare Illud Eibere quid est nisi viuere To Beleeue in him is to Eate him That Drinkinge of him what is it els but to liue by him I truste M. Hardinge it maie appeare hereby there is somme promisse made hereof vnto our Faithe Nowe shewe you as euidente Promisse made to your Mouthe and Belly and then your Reader happily wil beleeue you The Apologie Cap. 14. Diuision 2. And therefore in celebratinge these Mysteries the People are to good pourpose exhorted before they comme to receiue the Holy Communion to lifte vp theire Hartes and to directe theire mindes to Heauen warde bicause he is there by whom wee muste be fedde and liue M. Hardinge I praie you Whiche these Mysteries meane ye Those that ye haue in your newe communion or those that we haue at the aulter of God in the Catholike Churche of Christe If ye meane your owne newe deuised toye thereof ye cannot bringe any sufficient reason againste the Churche pardy whiche condemneth the same If ye meane the Holy Mysteries of the Catholike Churche ye misreporte the mater For by that exhortation ye speake of the people are not prepared to receiue the Communion onely nor chifely but to dispose them selues accordingly and as it becommeth them to praie for to that ende be these woordes Sursum corda vp with your hartes pronounced by the Prieste in the Preface before prayer Reade S. Cyprian in Sermone 6. De Oratione Dominica And ye shal finde him to referre the whole to praier But what if we admitte your woordes refusinge your Heretical meaninge VVe graunte the people are to good purpose so exhorted as ye saie and that he is in Heauen whose fleash we feede on in this Sacramente thereby to attaine to life Euerlastinge VVhat conclude ye of this Ergo he is not here For at that marke ye shoote euery man maye see Here we tel you that your Rhetorike is better stuffe then your Logike for your argumente is foolishe VVith the one ye maie leade the simple perhaps with the other ye moue the Learned to laugh at you For Christe is in Heauen and also here as Chrysostome saithe Et hic plenus existens illic plenus Vnum Corpus He is here fully and there fully one Body These two propositions Christe is in Heauen and Christe is here may wel stande togeather without iuttinge the one the other out of place He is there at the right hande of the Father visibly he is here vnder the Formes of Breade and VVine inuisibly there in glorie here in Mysterie ▪ yet as truly and fully here as there concerninge his Substance as Chrysostome saith Ye procede foorth and saie The B. of Sarisburie It maye becomme you M. Hardinge as wel to cal the reuerende Ministration of Christes Holy Mysteries a Toie as to cal the Gospel of Christe Erroure and Heresie So likewise Libanius the Heathen although a man I trow not of your Profession saide sommetime that al the Bookes either of the Scriptures or of any y◠Christian Fathers in comparison of Iulianus the Renegates Bookes were toies and trifles Howe be it Our Toies be the same Toies that were once vsed and allowed vniuersally throughout the Catholique
your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad â—eipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris taÌ„quam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emoÌ„gest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then yeâ— wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum
that Noble Common VVeale of Venice laie as a Dogge in a chaine vnderneathe the Popes Table as you saie and that vvillingly and vvith al his harte by sutche Submission to appease the Popes â—ighe indignation and to recouer his fauoure towardes his Countrie It séemeth he was either a very Arrogante man or a marueilous angrie Pope that woulde by none other Submission be reconciled But Dandalus at that time was not Duke Neither was it so harde a mater to knowe that M. Hardinge nor was it so greate an Heresie to cal him Duke for that shortely after he was made Duke S. Augustine saithe Dicimus Apostolum Paulum in Tharso Ciliciae natum At ille tunc iam non erat Apostolus Ita cùm audimus Discipulos Christi inuitatos ad nuptias non iam Discipulos sed qui futuri erant Discipuli intelligere debemus Wee saie that Paule the Apostle was borne at Tharsus in Cilicia And yet Paule at that time when he was borne was no Apostle Euen so when wee heare that Christes Disciples were bidden to the Mariage Feaste at Cana in Galilee wee muste vnderstande that they were not then his Disciples but became afterwarde his Disciples So S. Hierome calleth Pamphilus a Martyr and yet at that time whereof he meante Pamphilus in deede was no Martyr Therefore he saith Concedamus vt Pamphili sit sed nondum Martyris Antè enim scripsit quà m Martyrium perpeteretur Let vs graunte it was Pamphilus Booke but that Pamphilus as yet was no Martyr For he wrote his Booke firste and was Martyr afterwarde Likewise againe he saithe Nos pro No Alexandriam posuimus per Anticipationem quae Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur Wee in steede of the Cittie No haue translated it the Cittie Alexandria by a Figure called Anticipation For that the Cittie whiche before was called No was afterwarde called Alexandria So S. Augustine saithe It is written in the Booke of Genesis Hi sunt Filij Israel qui nati sunt ei in Mesoporamia cùm Beniamin longè posteà natus sit cùm iam transissent Bethel appropinquarent Bethleem These be the Children of Israel that were borne to him in Mesopotamia And yet Beniamin that there is reckened for one of his Children was borne not in Mesopotamia but longe afterwarde when they were now paste Bethel and drew towardes Bethleem that is in Iewrie Yet bath there benne no man hitherto so vncourteous that euer woulde vse your eloquence M. Hardinge and calle either Moses or S. Augustine or S. Hierome Fooles or Liers If ye woulde but indifferently haue weighed the mater ye might wel haue thought wée called Dandalus Duke of Venice for that he was soone afterwarde chosen Duke of Venice So wée maie saie Doctoure Hardinge fréely and fully professed the Gospel preached vehemently againste the Pope Neuerthelesse when he thus preached he was not yet knowen by the name of a Doctoure Let vs graunte there was somme erroure in the reporte of this storie Yet muste euery man be condemned for a Foole and a Lier that maie be taken in like Erroure If so then wil M. Hardinge trouble his Godfathers and cause them to geue him a newe name S. Chrysostome saithe There were tvvelue Magi or VVisemenne that came to Christe And yet ye holde commonly they were but three Clemens Alexandrinus saithe Christe preached but one yeere yet others saie he preached three yeeres others saie he preached foure Somme saie Christe was three and thirtie yéeres olde somme saie he was foure and thirtie when he suffered Yet Tertullian saithe he was Onely thirtie yeeres olde Irenaeus saithe He was more then fourtie Christe saithe My Father is hable to geue me tvvelue Legions of Angels S. Hilarie in the reporte thereof a greate deale auanceth the number and reckeneth duodecim Millia Legionum tvvelue Thousande Legions Your owne Blessed Donation of Constantine whiche ye saie so mutche irketh vs commaundeth the Patriarke of Constantinople to be subiecte and obediente to the Bishop of Rome And yet at that time when by your imagination this Fable was diuised there was neither Patriarke nor Churche in Constantinople nor any Cittie as yet builte and knowen by that name Your Folowe Dorman allegeth ful solemnely the seuenth Booke of Theodoretus And yet Theodoretus him selfe neuer wrote but onely â—iue And so be leapte twoo whole Bookes beyonde his Authoure And againe he telleth vs a proper tale of the terrible Examples of twoo kinges Ozias and Oza And yet bothe he and his Felowes might soone haue learned that Oza was onely a poore Leuite and no Kinge You your selfe M. Hardinge in this selfe same Booke saie that the Councel of Nice was keapte in the time of Pope Syluester And yet Athanasius that then was presente at the same Councel saithe Syluester at that time was not aliue but that the Councel was summoned by the Emperoure and holden in the time of Pope Iulius Againe you saie that at the very same time while the Councel was holden at Nice Pope Syluester helde likewise a Councel in Rome And so by the Iudgemente of Athanasius ye saie that Pope Syluester helde a Councel after he was deade And muste al these and other your like tales M. Hardinge passe vnder the name of Lies and Folies This Gentleman ye saie was not so faste bounde as wee imagine but fel down meekely and VVillingly of himselfe No doubte M. Hardinge who so knoweth an Italian courage wil soone beleue that Francise Dandalus a Gentleman of sutche Nobilitie and the Embassadoure of so Noble a Common Wealthe was soone and easily and willingly woonne to comme créeping with a yron chaine on his necke and to wallow vnder the Popes Table as a Dogge to his owne immortal shame and to the Euerlastinge dishonoure of his Countrie Verily he woulde neuer haue yéelded him selfe to sutche Villanie had it not benne to auoide somme other greatter villanie For I beséeche you whether is it more crueltie for you to renne vpon a poore man with swerde drawen and to strike him through and so to kille him or els to force him to laie cruel handes vpon his owne body and to kille him selfe S. Chrysostome saith A poore man oftentimes is contente to woounde or feaster his owne fleashe to the ende to mooue the riche man to somme pitie Alij Capiti suo clauos acutos infigunt alij per ipsum gelu nudo Corpore mendicantes petunt Alij hisce etiam grauiora ferentes miserabile de se praebent spectaculum At dices Nos illorum Capita non configimus Vtinam verò tu configeres Non enim tam grauis fuisset calamitas Nam qui alium interimit longè leuiùs peccat quà m is qui iubet aliquem seipsum interficere Somme there be that sticke nayles in theire owne heades Somme other goe begginge with naked bodies in the colde froste Somme others suffer other thinges of
further Hoc valdè verisimile est Quoniam verissimum Regnum hoc habet vocabulum S. Gregorie saith He is Antichriste that shal claime to be called the Vniuersal Bishop and shal haue a Garde of Priestes to attende vpon him Againe Irenaeus saithe Antichristus cùm sit Seruus tamen adorari vult vt Deus Antichriste notwithstandinge he be but a slaue yet he wil be woorshipped as if he were God Ioachimus Abbas saithe Antichristus iampridem natus est Romae altiùs extolletur in Sede Apostolica Antichriste is longe sithence borne in Rome and yet shal be higher anaunced in the Apostolique See Thus is he described that shal sitte in the place of Christe and shal maineteine possession againste Christe But Christe shal comme vvith his holy Angels and shal destroie him vvith the breath of his mouthe That ye allege of the Priesthoode of Melchisedech serueth you here to smal pourpose Wee knowe that not the Pope but Christe alone is a Prieste for euer accordinge to the Order of Melchisedech S. Augustine saithe Ipse est Sacerdos noster in aeternum secundum Ordinem Melchisedech qui semetipsum obtulit holocaustum pro peccatis nostris eius Sacrificii Similitudinem celebrandam in suae Passionis Memoriam commendauit Christe is oure Prieste for euer after the Order of Melchisedech whiche hath offered vp him selfe a Sacrifice for oure sinnes and hath deliuered vnto vs a Similitude or Likenesse of that Sacrifice to be donne in remembraunce of his Passion Likewise againe he saithe Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit vt esset Sacerdos in aeternum non secundum Ordinem Aaron sed secundum ordinem Melchisedech Christe hathe geuen an Image or Resemblaunce of that Sacrifice to bee keapte in the Churche in Remembraunce of his Passion that he might be a Prieste for euer not after the Order of Aaron but after the Order of Melchisedech Howe be it touchinge this whole mater I haue answeared more at large in my Former Replie The Apologie Cap. 9. Diuision 4. Wherefore like as it is written that Hercules in olde time was forced in striuing with Antaeus that huge Giant to lifte him quite vp from the Earth that was his Mother ere he coulde conquert him euen so muste our Aduersaries be heaued from their Mother that is from this vaine colour and shadowe of the Churche wherewith they so disguise and defende them selues otherwise they can not bee brought to yelde vnto the Woorde of God And therefore saithe Ieremie the Prophete Make not sutche great boaste that the Temple of the Lorde is with you This is but a vaine confidence these are but lies The Angel also saithe in the Apocalyps They saie they be Ievves but they bee the Synagog of Sathan And Christe said to the Phariseis when they vaunted them selues of the kinred and bloude of Abraham Ye are of your father the Diuel For you resemble not your Father Abrahā As mutche to saie as Ye are not the menne yee would so faine be called ye beguile the people with vaine titles and abuse the name of the Churche to the ouerthrowing of the Churche M. Hardinge Heaue at vs whiles ye wil and whiles ye may ye shal neuer remoue vs. In whiche stedfastnes we truste to stande by Gods grace to the last breath Heaue at vs with al the forces of your cunning of your malice of your flatterie of your policies and with what so euer ingens ye haue ye shal neuer be able to ouerthrowe the house of our consciences builded vpon the sure rocke Let the gourders of raine come downe from you and al other Heretikes let the floudes of worldly rages thrust let the windes of Sathans temptations blowe their worste this house shal not be ouerthrowen The B. of Sarisburie O M. Hardinge S. Paule saith vnto you Noli altum Sapere sed time Presume not of your selfe but stande in awe Sutche woordes woulde rather haue becommed them that said sommetime vnto the Prophete Hieremie Verbum quòd locutus es nobis in Nomine Domini non audiemus Sed faciendo faciemus omne verbum quòd egredietur de ore nostro Wee wil neuer heare the woorde that thou speakest vnto vs in the name of the Lorde But wee wil surely doo what so euer thing shal passe out of our owne mouthes Thus it is written of them that saide The Lorde shal not beare rule ouer nor maister vs. With like mildenesse of spirite the wilful Philosopher saide Non persuadebis etiamsi persuaseris Ye shal not make me beleue it no though I doo beleue it As Constancie in good thinges is a vertue so frowardnesse and wilfulnesse is a vice Vowe not thus youre owne destruction He that is fallen maie rise againe The Lorde is hable to raise you vp and to make you a vessel of his glorie Ye knowe not to what good pourpose God hath appointed you Speake not ouer mutche of the strength of your Mounte You knowe vpon howe light occasions it hath benne moued Folowe rather S. Paules counsel and with feare and tremblinge woorke youre owne Saluation The waie ye walke in is not youre owne Your harte is in the hande of God Suffer Goddes Truthe to preuaile And vnderstand that the kingedome of God is come vnto you The Apologie Cap. 10. Diuision 1. So that these mennes parte had ben first to haue clearely and truely proued that the Romishe Churche is the true and right instructed Churche of God and that the same as they doo order it at this daie doothe agree with the Primitiue Churche of Christe of the Apostles and of the Holy Fathers whiche wee doubte not but was in deede the True Catholique Churche M. Hardinge Ye would vs to proue that the Romaine Churche is the true Churche of God Ye graunt that once it was the true Churche of God And the Gospel sheweth that Christe praied for it in S. Peter who made his successours there VVhat followeth hereof but that it must needes abide as true as euer it was except Christes praier were not heard S. Paule likewise wttnesseth that the Romaine Faithe is preached in the vniuersal worlde geuing a manifest prophecie that the Romaine Faithe and the Catholique Faithe should be alone S. Cyprian calleth the agreing with the Bishop of Rome and communicating with him Catholicae Ecclesiae vnitatem c. The allowing and firme holding of the vnitie of the Catholique Churche And writing to Antonianus in the same booke he accompteth it for one thing to Communicate with Cornelius the B. of Rome and to Communicate with the Catholique Churche For you it is vaine to saie that it hath erred when the holy ghost hath signified that it can not erre The B. of Sarisburie I wil not saie Where were youre wittes M. Hardinge when yee wrote theise thinges But wel maie I saie where was your Logique As for Diuinitie
lies here be made at once VVhereas of al these neuer a one leadde his life at Rome but Laurence Valla who was a Canon of Laterane and this Defender saieth that al did there is one lie That al these might see the Popes secretes there be two lies That none of these foresooke the Catholike faithe there be three lies As for Laurence Valla he was not in euery pointe very sounde as it appeareth in his Booke of Free wil and in his annotations vpon the newe Testamente In althinges he handled he shewed him selfe newe fangled rather then groundedly lerned as wel in grammer and logike as in diuinitie But Mars lius of Padua to please the Emperouve Ludouicus Bauarus who liued aboue twoo hundred yeeres paste through malice conceiued againste Pope Iohn the xxij of whom the saide Ludouicus was for iuste causes excommunicate went so farre in schisme as at length he fel into Heresie And Abbot Ioachim whiles he reproued Peter Lombarde vttered Heresie contrarie to the Catholike faithe touchinge the Trinitie and therefore his booke was condemned by the Churche though his person was not condemned because he submitted him selfe and his writinges to the iudgemente of the Holy Romaine Churche as we finde in the Decretals That al these haue greately and often complained of the Bishoppes of Rome theire tyrannie and pride there be foure lies That they declared the Pope him selfe to be very Antichriste there be fiue lies And whereas to make this shameles lie you aske leaue so we aske leaue of you to tel it you and to challenge you of a lie and saieplainely vnto you that speaking of them al you belie them and that you shal neuer be able to proue that you saie of them Francis Petrarch the Italian Poēte and Baptiste of Mantua the Latine Poëte speake like Poëtes eche of them once in theire woorkes againste the euil manners of the Courte of Rome But what proufe maketh al this that the Romaine Churche that is to saie the Weast Churche whiche onely remaineth and euer hath remained whole and sound of Faithe erreth in Doctrine Or what argumente can you gather out of al these I wil not saie againste the life but againste the office Auctoritie and dignitie of the Bishop of Rome The argumente you can make hereupon is this Poëtes reprehende the vices of the Courte of Rome Ergo the Pope is Antichriste Or ergo the Catholike Churche erreth and is to be foresaken VVhat force is in this reason euery reasonable man be he neuer so meane of witte may soone iudge The B. of Sarisburie Your Comparison of Madde Dogges M. Hardinge becommeth wel the rest of your Courteous eloquence Who so shal marke howe vainely you snappe at what so euer ye can imagine is in your waie nowe at our Logique nowe at our Rhetorique nowe at our Greeke nowe at our Latine nowe at our Lamenesse nowe at our leane Cheekes nowe at oure thinne Beardes nowe at our Superintendenteshippes nowe at our Ministershippes nowe at oure Maistershippes nowe at our Mashippes for this is the sobrietie and grauitie of your speache and further howe greedily and egrely ye fasten your teeth and feede your selfe with Winde and are stil snappinge and catche nothinge although in regarde of manhood he spare to cal you a Madde Dogge as it liketh you to calle others yet he maie wel thinke you scarcely to be a sober man Christe founde faulte sommetime with the Bishoppes Sommetime with the Priestes Sommetime with the Scribes Sommetimes with the Phariseis Sommetime with the People Sommetime with theire Religion Sommetime with theire Traditions Sommetime with theire Ignorance Sommetime with theire Praiers Sommetime with theire Fastinges sommetime with theire Life Sommetime with theire Hypocrisie Sommetime with theire Crueltie And thus in your fantasie he ranne hither and thither vp and downe Yet I trowe ye wil not touche him with your Comparisons nor saie therfore as ye saie to vs he had a very vnquiet Heade Who so hath eies to see and considereth the miserable Abuses of the Churche of Rome touchinge either Life or Religion cannot lightly wante iuste mater to reproue Ye remember what Churche it is whereof S. Bernarde saithe A planta pedis vsque ad verticem Capitis non est Sanitas vlla Non est iam dicere vt Populus sic Sacerdos Quia nec sic Populus vt Sacerdos There is not one whole place from the sole of the foote to the toppe of the Heade Wee maie not nowe saie As is the People so is the Prieste For the People is nothinge so il as is the Prieste Ye saie these witnesses dwelt not in Rome and here in a smal matter ye haue noted a great lie Howe be it Bernarde the Abbate that dwelte furtheste of was twise in Rome and was Chiefe of Councel with Pope Innocentius in his greateste affaires Franciscus Petrarcha was made Poete in the Capitol and keapte Laura his Concubine in the eie of the Pope and had his moste aboade in Rome Laurentius Valla vvas Cauon of the Cathedral Churche in Laterane and leadde his Life and died in Rome Briefely S. Bernarde onely excepted al the reste were Italians and dwelte neuer far from Rome as it maie appeare by the plainenesse of theire speache vnderstoode somme parte of the déepeste Secretes of the Churche of Rome Marsilius Patauinus ye saie was an Heretique But what one Heresie he defended or before what Iudge he was conuicted or where he was either abtured or pounisshed for the same neither you nor any of al your Felowes haue hitherto tolde vs. Therefore wée muste thinke He vvas an Heretique vvithout Heresie as somme menne be Doctoures vvithout Diuinitie Ioachimus Abbas founde faulte with the Bishop of Rome And therefore he muste néedes be an Heretique As for that he is charged in the Popes Decretalles with erroure touchinge the Trinitie it is a greate Vntruthe as ye maie clearely perceiue by a Booke that Martin Luther hath pourposely written in his Defence But to comme neare the matter and to speake of the thinge that moste misliketh you S. Iohn saith Antichriste shal fitte in a Cittie builte vpon seuen Hilles and so is the Cittie of Rome Irenaeus saith The number of Antichristes Name shal be expressed by this woorde Latinus Sibylla saith The greateste terroure and furie of his Empiere and the greateste woe that he shal woorke shal be by the bankes of Tyber Whiche circumstances séeme plainely to painte out the Cittie of Rome S. Hierome saithe Antichristus fedebit in Templo Dei vel Hierosolymi vt quidam putant vel in Ecclesia vt veriùs arbitramur Antichriste shal fit in the Temple of God either at Hierusalem as somme thinke or els in the Churche of God it selfe vvhiche vvee take to be the truer meaninge S. Gregorie saithe Ego fidenter dico quo'd quisquis se Vniuersalem Sacerdotem vocat vel vocari defiderat in elatione
the Churche is his onely Spouse and not the Popes S. Augustine saithe vnto Christe Tu Petro non dixisti Palce Oues tuas sed Pasce Oues meas Thou saidste not vnto Peter Feede thy Sheepe but Feede mine Peter belongeth vnto the Churche but the Churche belongeth not vnto Peter The Churche is not the Popes Vine It is the Vine of the Lorde of Sabaoth It shal be sufficiente for the Pope if he maie be onely a branche in this Vine if he be not withered if he be not cutte of and throwen into the fiere S. Augustine saith Qui hoc animo pascunt Oues Christi vt Suas velint esse non Christi se conuincuntur amare non Christum vel gloriandi vel dominandi vel acquirendi cupiditate They that feede the Sheepe of Christe to that ende that they woulde haue them to be theire Sheepe and not Christes are founde to loue them selues and not Christe for desire either of Glorie or of Gouernemente or of Gaine The Apologie Cap. 4. Diuision 2. Howe saie ye doo wee diuise these tales Is not this the very course of the Councelles in these daies Are not al thinges remoued from the whole holy Councel and brought before the Pope alone that as thoughe nothinge had benne donne to pourpose by the indgementes and consentes of sutch a number he alone maie adde alter diminishe disanulle allowe remitte qualifie what so euer he liste Whose woordes be these then And why haue the Bishoppes Abbates in the laste Councel at Tridente but of late concluded thus in th ende Sauinge alvvaies the Authoritie of the See Apostolique in al thinges Or why dooth Pope Paschale write so proudely of him selfe As though saithe he there vvere any General Councel hable to prescribe a Lavve to the Churche of Rome vvhereas al Councelles both haue benne made and haue receiued their force and strength by the Authoritie of the Churche of Rome and in ordinaunces made by Councels is euer plainely excepted the Authoritie of the Romaine Bishop If they wil haue these thinges allowed for good why be Councelles called But if they commaunde them to be voide why are they leafte in theire Bookes as thinges allowable M. Hardinge Sir what neeede you bestowe so mutche talke in vaine Is 〈◊〉 not reason the members acknoweledge the heade VVoulde you the members to worke their actions without the heade Is Pope Paschalis to be called proude for preferringe the Churche of Rome before a Councel Haue not Councels euer ben thought to lacke theire ful Auctoritie whiche were not called and confirmed by the Bishop of Rome The B. of Sarisburie The Modestie and Sobrietie of Pope Paschalis claime shal better appeare in the nexte Diuision Verily the Churche of Rome these many yéeres maie séeme to haue benne nothinge els but a Moother of Falsehed a Schoole of Pride Pope Nicolas saithe De Sedis Apostolicae iudicio nemini licet iudicare It is lawful for noman to iudge of the Popes Iudgemente And of late yéeres Pope Leo saide Papa habet Authoritatem super omnia Concilia The Pope hathe Authoritie ouer al Councelles That al lawful Councelles haue euermore benne summoned and confirmed by the Pope it is a mauifest and grosse vntruthe as hereafter it shal be opened more at large Where ye saie It is reason the Members shoulde acknowledge theire Heade For shame M. Hardinge and for your credites sake once leaue these vanities If the Pope be any parte of Goddes Churche he is a Member and not the Heade and the Faithful of the Churche of God are Christes Members and not the Popes The Apologie Cap. 5. Diuision 1. But be it so Let the Bishop of Rome alone be aboue al Councelles that is to saie let somme one parte be greater then the whole let him be of greatter Power let him be of more Wisedome then al his and in spite of Hieromes heade let the Authoritie of one Cittie be greatter then the Authoritie of the vvhole vvorlde M. Hardinge It is a common manner of this Defender what he must needes graunt to make a shewe in wordes as though it were free gifte So many times beggers wil seme gentilmen and paiers of debte wil seme geuers Let the Bishop of Rome saithe he alone be aboue al coūcels Sir he is so no thake to you Yet speake you like a liberal gentilman That is to saie let some one parte be greater then the whole No sir maugre your scoffinge heade parte shal not be greater then the whole but parte shal be greater then parte In a right sense is not the heade greater then the body the Bishop then his cleregy the * maister of a house more then his familie Neither is the Councel the whole pardy excepte your mery witte can deuise vs a whole body without a heade Let him be of greater power saie you And so he is Let him be of more wisedome then al his VVe saie not so It maie be that his Councel hath more learninge more knowledge and more wisedome then his onely person Albeit when we speake of that wisdome of the See Apostolike whiche is sure infallible and cannot erre we meane not onely the Popes singular person but the heade Pastoure and Bishop as he doth those thinges whiche perteine to that chaire that is to saie in asmutche as he procedeth not vpon his owne priuate iudgemente but by the instincte of the Holy Ghoste promised by Christe to his vicare VVhere you saie And in spite of Hieromes heade let the Authoritie of one Citie be greater them the Authoritie of the whole world we tel you that this you speake more spitefully then learnedly For S. Hierome in his epistle to Euagrius speaketh onely of a particular matter blaminge the custome of Rome where contrary to the custome of the whole world deacons in certaine cases were preferred before Priestes whereof we haue spoken before The B. of Sarisburie Sir defender ye saie speaketh like a Liberal Gentleman Againe yée saie No sir Maugre your scoffinge heade These and other like woordes M. Hardinge are sittinge and seemely for your personne and maie wel becomme your mery witte Where wee saie Let the Bishop of Rome be of greater povver then any General Councel yée answeare vs readily And so he is Where wée saie Let him be of more VVisedome then al other Bishoppes Yée answeare againe Wee saie not so As if yée woulde allowe the Pope Authoritie and Power without Wisedome Yet wise menne haue saide that Povver vvithout VVisedome is the kingedome of Folie Somme of your frendes haue saide Si Totus Mundus sententiaret in aliquo negotio contra Papam videtur quo'd standum esset Sententiae Papae If the whole worlde shoulde geeue sentence in any mater againste the Pope it seemeth wee ought rather to stande to the Popes iudgemente then to the Iudgemente of al the worlde Albertus Pigghi us saithe Certius est iudicium
swaie of Authoritie doo wreaste the Scriptures which thing as camotensis saith is an vsual custome with the Popes Howe if he haue renounced the Faithe of christe becoÌ„me an Apostata as Lyranus saithe many Popes haue benne And yet for al this shal the Holy Ghoste with turninge of a hande knocke at his breaste and euen whether he wil or no yea and wholy againste his wil kindle him a light so as he maie not erre Shal he streight waie be the Headespring of al Right and shal al the treasures of Wisdome Vnderstanding be found in him as it were laide vp in stoare Or if these thinges be not in him can he geeue a right and apte iudgemente of so weighty maters Or if he be not hable to iudge woulde he haue that those maters shoulde be brought before him alone M. Hardinge To your howe ifs and what ifs I coulde sone make an answeare by the contrary And Sir how if the Pope haue sene al these thinges the Scriptures Fathers and Councels VVhat haue you then to saie Is not your tale then at an ende VVere your matter good and your selfe wise you woulde nor so commonly vse that weake kirde of reasoning But to a number of your how ifs and what ifs for the readers sake to put awaie al seruple I geue you this answeare Gods wisedome as the Scripture saithe disposeth al thinges sweetly and in one instant forseeth the ende and meanes that be necessary to the end If he promise any man life euerlasting withal he geueth him grace also to do good dedes whereby to obteine the same VVhom he hath glorified saith S. Paule theÌ„ he hath iustified and called So whereas he hath by force of his praier made to the Father promised to Peter and for the safetie of the Churche to euery Peters Successour that his faithe shal not faile and therfore hath willed him to confirme his brethren that is to remoue al doubtes and errours from them we are assured he wil geue him sutche witte diligence learninge and vnderstandinge as this firmnes and infallibilitie of faithe and confirminge of brethren requireth Shal we stande in doubte whether that happeneth in thinges supernatural whiche we see to be in thinges natural that who geueth the ende he geueth also thinges that perteine to the atteininge of the ende If God woulde promise vs abundance of corne for the nexte yeere to come what were more folish then to doubte and saie like to this Defender howe if and what if men wil not til the grounde nor so we any seede Doubtles if they so we they shal reepe if they sowe not neither shal they reepe But what VVe maie gather of the promise of God that we shal haue not onely faier and ceasonable wether wherby the fruites of the earth maie proue plentiful but also that the husbandmen shal emploie theire endeuour paines and labour For the abundance of corne so promised shal not be geuen but to sutch as til so we and truail Euen so wheras Christe hath promised to the Successours of Peter firmnes of Faithe to the Apostles and theire Successours the spirite of Truthe and likewise to Councels gathered in his name we muste perswade our selues that nothinge shal wante necessary for the controuersies touchinge faithe to be decided That you saie of Liberius the Pope is starke fâ—lse He neuer fauoured the Arians The moste ye can finde againste him is that he was compelled by the greate persecution of Constantius the Emperoure to subscribe to the Arians Neither is that by the Aunciente writers of the Ecclesiastical stories constantly affirmed but of the chiefe of them not spoken of where moste occasion was to signifie it if it had so ben of some denied of some mentioned not as true but as a false rumoure bruted abroade of him By whiche rumour it semeth S. Hierome was deceiued remaininge in the Easte farre from the places where the Truth might more certainely be knowen But were it true that he subscribed as Peter denied Christ yet beinge done for lacke of Charitie and not by erroure in faith wel might that facte be slaunderous to the Churche but it was not a decre made in fauour of the Arians neither to confirme that heresie That you reporte of Pope Iohn the 22. is likewise moste false The worste that Marsilius of Padua and VVilliam Ockam Heretikes wrote of him to flatter the Emperour Lidouicus of Bauaria is that he had taught openly whiche also is referred to the time before he was Pope that the soules of the iuste see not God vntil the daie of iudgemente That he had a wicked and a detestable opinion of the immortalitie of the soule there was no sutche his opinion but it is your false slaunder by whiche your wicked and detestable malice imagined to deface the Churche and specially the Auctoritie of the holy See Apostolike No storie of any estimation mentioneth that he was of that firste opinion after he came to be Pope much lesse that he gaue any definitiue sentence of such matter But contrariwise when as he prepared him selfe to goe to the definition of that question concerninge the seeinge of God whiche iuste soules haue before the daie of iudgement as Benedictus theleuenth in sua extrauagante saieth he was preuented by death so as he might not do it You belte Zosimus be corrupted not the Councel of Nice But signified to the Bishops of Aphrike assembled in Councel at Carthage the Truthe concerninge the Canons of the Nicene Councel The same maie be proued by Iulius the first by the Epistle of Athinasius and other Bishops of Egypt Thebats and Libya written to Marcus the Pope of the Original of the 72. Canons of the Nicene Councel that remained in safe custodie in the Churche of Rome subscribed with the handes of the Fathers that at the same Councel were present And what credite was to be geuen to the contrary informatioÌ„ of only twenty Canons that was retourned from the Bishops of Constantinople and Alexandria when Hereikes before had burned the Bookes where the whole number was conteined and lefte but those twenty that al Bookes nowe commonly haue If we shoulde alleage Camotensis and Lyre you woulde cal them the blacke garde and set litle by them First she we vs where they haue that you alleage out of them M Iuel alleageth that of Canotensis in an other place But where it is he kepeth it to him selfe and of him selfe it is likely it proceded For his dealinge is sutche as any false practise in respecte of him maie seme credible Albeit what worshipful Doctour ye meane by Camotensis I knowe not Peraduenture ye meane Carnotensis otherwise called Iuo I haue cause to gesse that so it should be And yet foure Bookes of sundry Printes bothe Englishe and Latine so haue If there be any sutche as I suppose there is not he is
when they vnderstoode what a sturre and rule Auxentius keapte there for they sawe it was in vaine to goe thither where not reason but faction shoulde preuaile and where folke contended not for the Truthe and right iudgemente of the mater but for Partialitie and Fauour And al be it those Fathers had sutche maliceous and stiffe necked enimies yet if thei had comme thei should haue had free speache at least in the councelles M. Hardinge First here I note the falsehed of the Lady enterpreter who turneth the Latine speaking of Athanasius Cùm vocatus esset ab Imperatore ad Concilium Caesariense VVhen he was called by the Emperoure to his Councel at Caesarca VVhere by addinge the worde his of her owne she or a worse shrewe vnder her name goeth about to perswade as Heretiques doo that the Councels be to be accompted the Councels of Temporal Princes not of Bishoppes and that they be the heads of them not the Bishop of Rome This mutche to her Nowe Sir to you Defender Al these examples serue you to no purpose It is not denied you but that in cases menne maie refuse to comme to Councels Your examples declare that Catholique Bishops shunned to come vnto the vnlauful Councels of Heretiques But ye holdinge strange opinions condemned by the Churche denie to comme to the lauful Councels of Catholike Bishoppes VVhen ye haue proued vs to be Heretiques I meane the Fathers of the late Councel then maie ye iustly alleage the example of Athanasius Chrysostome Maximus Paphnutius Cyril Paulinu and sutche other for not comminge to the Councel The B. of Sarisburie Had you not had a shrewde sharpe witte M. Hardinge and a very good likinge of the same yee coulde neuer haue made your selfe so greate sporte of so smal a mater The Lady Interpreter pitieth your case and wisheth you a litle more discretion and woulde be mutche ashamed to answeare your folies If the Councel we speake of were not the Emperoures Councel then mutche lesse was it the Popes Councel For in those daies as hereafter it shal be declared more at large Councelles were summoned by Emperoures not by Popes And what reason haue you to shew vs that the Councel being summoned by the Emperoure might not be called the Emperoure Councel as wel as the Pope being admitted allowed by yâ— Emperoure might be called the Emperoures Prieste Odoacer in the third Councel of Rome in the time of Pope Symmachus saide thus Miramur praetermissis nobis quicquaÌ„ fuisse tentatuÌ„ Cùm etiaÌ„ Sacerdote nostro superstite nihil sine nobis debuisset affumi Wee maâ—ueile that any thinge was attempted without our knowledge for as mutche as Our Prieste he meaneth the Pope beinge aliue nothing maie be donne without vs. Liberatus saithe Flauianus Episcopus Eutychem ad Concilium Suum venire praecepit Flauianus the Bishop not of Rome but of Antioche Commaunded Eutyches to comme to his Councel Hereafter M. Harding ye maie take time to studie for somme better quarel Surely this was very simple Ye excuse Athanasius Chrysostomus Maximus Paphnutius Hilarius Cyrillus Paulinus other Learned Bishoppes holy Fathers for not appearing at General Councels for yâ— thei were summoned to appeare before Heretiques As for the Fathers of your late Tridentine Chapter what so euer thei were ye must in any wise calle them Catholiques Yet notwithstanding yee maie remember yâ— by sutche good Catholiques as you be the same holy Fathers Athanasius Chrysostomus Maximus Paphnutius Hilarius Cyrillus Paulinus others were called Heretiques Hilarius saithe Congreger nunc Auxentius quas volet in me Synodos Haereticum me vt saepe iam fecit publico titulo proscribat Nowe let Auxentius the Arian Heretique calle what Councelles he liste against me and by open Proclamations let him publishe me for an Heretique as he hath oftentimes donne already The Arian Heretiques saide yâ— the Catholique Christians whom thei called Homousians whiche in their meaning was as mutche as Heretiques were the cause of al diuision S. Hierome saithe vnto Marcus Haereticus sum quid ad te Quiesce iam dictuÌ„ est I am an Heretique What is that to thee Holde your peace yee haue tolde your tale By like right Christe him selfe by certaine your Anciente Fathers was called a Samaritane a Deceiuer of the people and an Heretique And if it maie please you soberly aduisedly to consider the mater ye shal finde throughout the whole Body of the Scriptures yâ— no people made euer so greate crakes of the Churche as thei that were the deadly Enimies of the Churche nor none were so ready to condeÌ„ue others of Heresie as thei that in deede were them selues the greatest Heretiques The Apologie Cap. 8. Diuision 1. But nowe sithence none of vs maie bee suffered so mutche as to sitte or once to be seene in these mennes meetinges mutche lesse suffered to speake freely our minde and seeinge the Popes Legates Patriarches Archebishoppes Bishoppes and Abbates al being conspired togeather al linked togeather in one kinde of faulte al bounde by one othe sitte alone by them selues and haue power alone to geeue their consente and at last when thei haue al donne as though thei had donne nothinge bringe al their opinions to be iudged at the wil and pleasure of the Pope being but one man to th ende he maie pronounce his owne sentence of him selfe who ought rather to haue answeared to his complainte sithence also the same Ancient and christian Libertie whiche of al right shoulde specially bee in christian councelles is nowe vtterly taken away from the councel for these causes I saie wise and good menne ought not to marueile at this daie though we doo the like nowe that thei see was donne in times past in like case of so many Fathers Catholique Bishoppes which is though we chuse rather to sit at home and leaue our whole cause to God then to iournei thither where as wee neither can haue place nor be hable to doo any good where as wee can obteine no audience where as Princes Embassadours be but vsed as mockinge stockes where as also al wee be condemned already before trial as though the mater were a forehande dispatched and agreed vpon M. Hardinge If I wishe ye woulde take my counsel in good parte and listen vnto it as it standeth you vpon I would aduise you to cal in al the bookes of your Apologie and that with no lesse diligence then yee went about to suppresse the Bookes of my answeare to M. Iuelles chalenge at their firste comminge abrode That done to caste bruites abrode that the Apologie was made and counterfeited by some crafty Papist to bringe you quite out of credite with al the worlde So might ye perhaps in time recouer some parte of your lost estimation For whiles your Bookes be in mennes handes they shal be an euident witnes to al the worlde of your shameles lieing The Booke of the Canons and Decrees
of the Councel hathe benne printed almoste in al partes of Christendome Looke who liste in euery Booke he shal finde three seueral solemne Safeconductes graunted by the Councel and confirmed by the three Popes vnder whome the same was celebrated VVhiche Safeconductes conteine firste in moste ample wise ful Libertie Power Auctoritie and assurance for al and singuler persons of al Germanie of what degree state condition or qualitie so euer they bee that would come to that oecumenical and general Councel to conferre propounde and treate with al freedome of al thinges to be treated there and to the same Councel freely and safely to come there to tarry and abide and to offer and put vp articles so many as they thought good as wel in writinge as by woorde and with the Fathers and others thereto chosen to conferre and without any reproches or vpbraidinges to dispute also at theire pleasure safely againe from thence to departe An extension to other Nations The same holy Councel in the holy Ghoste lavvefully assembled the same Legates de latere of the See Apostolike being president in it to al and singuler others vvhiche haue not cōmunion vvith vs in those maters that be of Faithe of vvhat so euer Kingdomes Nations Prouinces Citties and Places in vvhiche openly and vvithout punishement is preached or taught or beleued the contrarie of that vvhiche the holy Romaine Churche holdeth geueth Faithe publique or Safeconducte vnder the same forme and the same vvordes vvith vvhich it is geuen to the Germaines This being moste true as the better part of the worlde seeth and the Bookes and publique instrumentes extant doo witnesse your excuse of your refusal to come to the Councel as Bishoppes of other Christian Realmes did is founde false Ye had al free libertie and securitie graunted vnto you for that behalfe in so ample and large maner as mans witte coulde denise The seconde cause why ye came not is for that the Popes Legates Patriarches Archebishoppes Bishoppes and Abbotes al being conspired together al lincked together in one kinde of faulte and al bounde in one Othe sitte alone by them selues and haue power alone to geue theire consent VVhat is here that should let you to ioine with others for procuring vnitie and peace in Christendome Complaine ye of the Fathers concorde and agreeinge togeather That is a signe the spirite of God authour of charitie and vnitie gouerneth their hartes In that respect they seeme to comme togeather in the holy Ghoste And in deede had ye gone thither your heresie◠had benne confuted your selues required to yelde and to conforme you to the Catholique churche or els ye had benne anathematized accursed and condemned Your third cause is for that the determinations and decrees of the Councel be referred to the Pope To that we haue answeared before The Pope confirmeth al being head ouer the Councel Doth not the Queene so pardy cōfirme your actes of Parlament by geuing her Roial assent vnto them at the ende of the Parlament VVhat thinge can be done perfitly by a body without the head And who might better confirme Councels then he whose Faithe in pronouncinge sentence rightly and duely in maters concerning Faithe we are assured by Christes praier to be infallible Your fourth cause is for as mutche as the Ancient and Christian libertie which of right should specially be in Christian Councels is now vtterly taken away This cause is not different frō your first Your fifth cause is a false lie that Princes Ambassadours be vsed but as mocking stockes Truthe it is thei haue moste honourable seates in al Councels In this Councel thei sate by the Legates Euery Ambassadour hath his place there according to the degree of honoure the kingdomes common weales states and Princes be of from whence and from whom he commeth The sixt and last cause ye alleage for your not comming to the Councel is for that ye be cōdemned already before trial as though the matter were aforehand dispatched and agreed vpon In dede your heresies for the more part be and haue ben condemned about a thousand yeres past And therefore thei are not nowe to be called vnto a newe trial as though the Churche vntil this daie had benne deceiued and so many Fathers ouerseene This notwithstanding maie ye wel saie touching that point your matter is afore hand dispatched and agreed vpon For thei knowe what ye can saie and see that ye saie nothing but onely stande wilfully and stubbornly in your false opinions and fleshly pleasures The B. of Sarisburie Wee neuer suppressed any of your Bookes M. Hardinge as you knowe but are very wel contented to see them so common that as nowe children maie plaie with them in the Streetes Your manifest Vntruthes your Simple Conclusions your often Contrarieties to your selfe your Newe founde Authoures your Childishe Fables your Vncourteous Speaches your Rackinge Corrupting Misceportinge of the Doctours therein couteined haue mutche bewraied the miserable feeblenesse of your cause Your Felowes haue no cause greately to glorie in sutche healpes nomore then in other your like Pamflettes vnmeete of any wise man to be answeared This was your onely and special policie in the time of your late Kingdome Yee suppressed and called in burnt al our Writinges what so euer yea the very Testament Gospel of Christe truely translated into Englishe naming them Heretical and Vnlawful Bookes And if any man had conceled and keapte vnto him selfe for his cōforte any sutche Booke written by any of our syde by most terrible bloudy Proclamations yee made it Felonie So mutche yee despaired and doubted your owne folies As for the Bookes of our Apologie they haue ben spreadde so farre printed so often in Latine in Italian in Frenche in Duitche in Englishe that as nowe it were hard to suppresse them Touchinge the shamelesse lieinge wherewith yee charge vs. we are wel content to stande to the Iudgement of the wise Certainely it shameth vs mutche to see so litle shame in youre Writinges Yee saie The Pope gaue out his Saueconducte to al the Princes and Free Citties and to the whole people of Germanie to come to the Councel to propounde to dispute at theire pleasure and when they shoulde thinke it good freely and safely to returne with a large Extension to other Nations as yee saie to like pourpose But firste M. Hardinge what safetie can there be in his Saueconducte that is not hable to saue him selfe Pope Eugenius the fourthe if he had comme to the Councel of Basile as you knowe had benne quite deposed from his Popedome al his Saueconductes notwithstandinge Pope Iohn 22. gaue oute as sure a Saueconducte for the Councel of Constance as Pope Pius could diuise any for your late Chapter of Tridente Yet notwithstandinge al his Safetie beinge him selfe present in the Councel he was pulled out of Peters Chaire and depriued of his Dignitie and stripte out of his Pontificalibus and turned
thinges he had donne should vse that good mannes Body to an occasion of VVickednesse or Idolatrie So saithe S. Augustine Nemo conscius erat Sepulchri Mosis ne populus si cognouisset vbi esset adoraret Noman was made priuie to Moses Graue leste if the people had knowen where his Body had benne they shoulde adoure it Your obiection of the Sacrifice is otherwhere answeared more at large S. Augustine saithe Nunc manibus non offerimus Carnem Sed Corde ore offerimus Laudem Nowe wee offer not vp fleashe with our handes but with Harte and mouth wee offer praise Againe he saithe Intùs habeo Sacrificium quo flectam Deum meum Within mee selfe I haue a Sacrifice where with I maie pacifie my God The Apologie Cap. 17. Diuision 1. 2. When Eldras went about to repaire the ruines of the Temple of God he sente not to Ephesus although the moste beautiful and gorgeous Temple of Diana were there and whē he purposed to restore the Sacrifices and ceremonies of God he sente not to Rome although peraduenture he had heard that there were the solemne Sacrifices called Hecatombae and other called Solitaurilia Lectisternia and Supplicationes and Numa Pompilius Ceremonial Bookes or Manuals or Portueses He thought it yenough for him to let before his eies and folowe the Paterne of the Olde Temple whiche Salomon at the beginninge builded according as God had appointed him and also those olde customes and ceremonies whiche God him selfe had written out by special woordes for Moses The Prophete Aggaeus after the Temple was repaired againe by Esdras and the people mighte thinke they had a very iuste cause to reioice on theire owne behalfe for so greate a benefite receiued of Almighty God yet made he thē al burst out into teares bicause that they whiche were yet aliue and had seene the former buildinge of the Temple before the Babylonians destroied it called to minde howe far of it was yet from that beautie and excellencie whiche it had in the olde times past before For then in deede would thei haue thought the Temple woorthily repaired if it had answeared to the Anciente Paterne and to the Maiestie of the firste Temple S. Paule bicause he woulde amende the abuse of the Lordes Supper whiche the corinthians euen then begonne to corrupt he set before them christes Institution to folowe saieinge I haue deliuered vnto you that thinge that I firste receiued of the Lorde And when Christe confuted the Errour of the Phariseis Ye muste saithe he retourne to the firste beginninge for from the beginninge it vvas not thus And when he found great fault with the Priestes for their vncleanenesse of life couetousnesse would cleanse the Temple from al euil Abuses This house saith he at the first beginning vvas a House of Praier wherein al the people might deuoutely and sincerely praie togeather And so it were your parte to vse it now also at this daie For it was not builded to the ende it should be a denne of theues Likewise al the good and commendable Princes mentioned of in the Scriptures were praised specially by these woordes that they had walked in the waies of theire Father Dauid That is bicause they had retourned to the Firste and Original Fundation and had restoared the Religion euen to the perfection wherein Dauid leaft it And therfore when we likewise saw that al thinges were quite troddē vnder foote by these men that nothing remained in the Temple of God but pitieful spoiles and decaies wee reckened it the wisest and the safeste waie to sette before our eies those Churches whiche we knewe for a suertie that they neuer had erred and yet neuer had neither Priuate Masse nor Praiers in a strange and Barbarous Language nor this Corruption of Sacramentes and other toies And for so mutche as our desire was to haue the Temple of the Lorde restored anew we would seeke none other Fundation thē the same which we knewe was longe agone laide by the Apostles that is to wite Our Saueour Iesus Christ And for so mutche as wee hearde God him selfe speakinge vnto vs in his VVoorde and sawe also the notable Examples of the Olde and Primitiue Churche againe how vncertaine a mater it was to waite for a General Councel and that the successe thereof woulde be mutche more vncertaine but specially for so mutche as we were moste ascertained of Goddes VVil and therefore counted it a wickednesse to be too careful and ouercumbred about the Iudgementes of Mortal Menne wee coulde no longer stande takinge aduise with fleashe and bloude but rather thought good to doo the same thinge that bothe might rightly be donne and hath many a time benne donne aswel of other good men as also of many Catholique Bishoppes that is to remedie our own Churches by a Prouincial Synode For thus wee knowe the Olde Fathers vsed to put maters in experience before thei came to the Publique Vniuersal Councel There remaine yet at this daie Canons written in Councelles of Free Citties as of Carthage vnder Cyprian as of Ancyra Neocesarea and Gangra whiche is in Paphlagonia as somme thinke before that the name of the General Councel at Nice was euer hearde of After this fashion in Olde time did they spedily meete with and cutte shorte those Heretiques the Pelagians and the Donatistes at home by Priuate Disputation without any General Councel Thus also when the Emperour Constantius euidently and earnestly tooke parte with Auxentius the Bishop of the Arians faction Ambrose the Bishop of the Christians appealed not vnto a General Councel where he sawe no good coulde be donne by reason of the Emperours might greate laboure but onely to his owne Cleregie and People that is to saie to a Prouincial Synode And thus it was decreed in the councel at Nice that the Bishoppes shoulde assemble twise euery yeere And in the councel at carthage it was decreed that the Bishoppes shoulde meete togeather in eche of their Prouinces at leaste once in the yeere whiche was donne as saithe the councel at chalcedon of pourpose that if any Errours or Abuses had happened to springe vp any where they might immediately at the firste entrie be destroied euen where they firste began So likewise when Secundus and Palladius reiected the councel at Aquileia bicause it was not a General and common councel S. Ambrose Bishop of Millaine made answeare that no man ought to take it for a newe or straunge mater that the Bishoppes of the VVeast Parte of the world did calle togeather Synodes make Priuate Assemblies in their Prouinces for that it was a thing before then vsed by the Weaste Bishoppes not seldome and by the Bishoppes of Graecia vsed oftentimes and commonly to be donne And so Charles the Greate beinge Emperoure helde a Prouincial coūcel in Germanie for puttinge awaie Images contrarie to the Seconde councel at Nice Neither pardy euen amongest vs is this so very a strange and new a trade For wee
as S. Peter taught by report of S. Clement This sense and vnderstandinge of the Lawe had the Ministers of the Lawe to whome the Traditions of Moses and of the Elders came as it were by handes Nowe wee require you to admitte this Tradition that is to saye the Catholike sense and vnderstandinge of the Scriptures whiche hathe benne deliuered vnto vs by the Holy Fathers of al Ages and of al Countries where the Faithe hath benne receiued And then we wil calle you againe to be tried by the Scriptures This haue the Catholikes layde before you oftentimes and this doo we shewe you in this Confutation He that despiseth you despiseth mee saithe Christe of his Churche Ye despise the Catholike Churche and therefore ye despise Christe What neede so many questions Sirs Your hote Rhetorike sheweth more courage in woorde then Victorie in deede Ye calle vs foorthe to the Scriptures as it were to the fielde Ye strike vs downe with woordes before ye come to encounter To shewe your brauerie in the moâ—stre ye referre your controuersies vnto the Holy Scriptures ye reporte you vnto the woordes sealed by God himselfe but we the Catholikes as ye pretende sticke at it we be afraide of it we doubte of thâ— mater we feare the Iudgement of Holy Scriptures we preferre our owne dreames and colde inuentions VVel nowe that ye haue tolde your lusty tale heare our sober answeare Oftenâ— times the true Scriptures are stretched foorthe to serue euil and false purposes The Iewes went about by the Scriptures to prooue that Christe was not so muche as a Iâ—ophete For they saide Searche the Scriptures and see that a Prophete riseth not out of Galiley By the Scriptures they would needes shewe him woorthy to die We haue a Lawe quod they and by our Lawe he ought to die because he hath made him selfe the Sonne of God The Diuel by alleaginge Scripture would haue deceiued our Sauiour him selfe and saide vnto him Scriptum est It is written The Arians were ful of the Scriptures and by the same as S. Ambrose writeth went about to prooue that Christe the author of al goodnesse was not good It is written quoth they Nemo bonus nisi vnus Deus None is good but onely God Likewise the Macedonians the Nestorians the Eutychians Now in this case your selues dooinge the like what may wee doo better then honour the Scriptures and seeke for their right Sense and Vnderstandinge Scriptum est It is Scripture saith S. Ambrose to the allegation of the Arians I acknowlege but the letter hath not the errour woulde God the Arians interpretation had not Apices sine crimine sunt sensus in crimine The letters be without crime the sense is in crime From the vnderstanding commeth Heresie not from the Scripture the sense not the woorde becommeth to be a crime saith S. Hilary Sithens then al standeth in the sense let vs agree first vpon the sense and interpretation of the Scriptures and then if we be not as ready as ye come foorth when ye liste vpbraide vs hardely and say lustely as here ye doo why sticke they to doo it why are they afraide of it As for the true sense and interpretation of the Scriptures where shal wee finde it but as before wee saide in the Catholike Churche The Churche hauinge Christe remaininge with it al daies to the ende of the worlde hauinge by promise of Christe the Sprite of truethe remaininge in it for euer hauing by Goddes owne ancient promise bothe the woordes whiche the Father hath put in the mouthe of Christe and the Sprite whiche he putte in him whereby it may vnderstand the meaninge of Goddes woordes wee maie not now seeke for the true sense vnderstanding and interpretation of the Scriptures any where but in the Churche Your owne Doctour Iohn Caluine him selfe â–ª whom ye folowe and esteeme so mutche admonisheth very wel and saithe it is specially to be noted that out of the Churche there is no light of the sounde vnderstandinge of the Scriptures This ground beinge laide on whiche eche parte must stande and be tried in crowe no more againste vs boast your selues no more VVe feare not the iudgement of the Holy Scriptures Nay it is your selues that feare this iudgment For your owne conscience telleth you that on this ground ye are the weaker side Yf ye stande with vs on this grounde ye shal neuer be able to defende your Maister Iohn Caluines doctrine touchinge Baptisme whiche hâ—â—â—aketh to be of so litle force against the manifest Scripture Let euery one of you saithe S. Peter be Baptized in the name of Iesus Christe to Remission of Sinnes Keepinge this grounde ye shal be borne from your Doctrine touchinge Absolution denyinge the Prieste to haue power to absolue penitentes by his Priestly Auctoritie but by Preachinge the Gospel to them contrarie to the plaine Scripture VVhose Sinnes ye â—orgeue they are forgeuen to them VVhose ye retaine they are reteined Yf ye refuse not this grounde ye shal be forced to restore the Sacrament of extreme Vnction â–ª and the vse of Holy Oyle againe whiche ye haue abandoned For what haue ye to saye against the Scripture It any sicke amonge you Let him cause the Priestes of the Churche to come in to him anointinge him with Oile in the name of our Lorde Abâ—dinge in this grounde ye shal be driuen to forsake your Zwinglian doctrine whiche putteth Signes and Figures I onely in the Sacrament of the Aultar for the True and Real Body of Christe there 2 presente contrarie to the 3 cleare Scripture This is my Bodie Beinge on this grounde ye shal soone geue ouer the maintenance of the Doctrine of your special Faithe and of your Iustification by Faithe onely as beinge contrary to the plaine Scripture Man is iustified by woorkes and not by Faithe onely To conclude for to shewe in howe many pointes ye maye be confuted by euident Scriptures it were in maner infinite if ye wil admitte this for a good grounde as ye midste needes admitte then shal ye not mainteine the Presumptuous Doctrine of your certaintie of Grace and Saluation contrary to that S. Paule counselleth VVith feare and tremblinge woorke your Saluation The B. of Sarisburie Whereas wée make reasonable requestâ— that God maye be vmpéere in his owne cause and that al our controuersies maye be iudged and tried by the Holy Scriptures M. Hardinge thereto answeareth thus The Scripture standeth not in the Wordes but in the Sense and the same Sense is continued by Tradition in the Churche Otherwise he saithe the Iewes the Arians the Nestorians the Eutychians and al other Heretiques were alwaies hable to claime by the Scriptures To conclude he maketh vp a greate emptie heape of the force of Baptisme of Holy Oile of Extreme Unction of Absolution of Signes of Figures of Onely Faithe and as it liketh him to calle it of the Presumptuous
Doctrine of the Certainetie of Saluation in euery of whiche thinges he saithe the Scriptures are cleare of his side and directly against vs. To answears al these pointes in particulare it would require an other Booke But briefely to touche so mutche onely as shal be néedeful First that the Substance of the Scriptures standeth in the right Sense and Meaninge and not onely in the naked and bare woordes it is true and generally graunted without exception and needeth no farther proufe S. Hierome saithe Non in Legendo sed in Intelligendo Scripturae consistunt The Scriptures stande not in the Readinge but in the Vnderstandinge And S. Hilarie Non Diuinorum dictorum sed intelligentiae nostrae à nobis ratio praestanda est Wee muste yeelde an accoumpte not of Goddes Diuine Woordes but of our owne Expositions But if that onely be the right Meaninge and Sense of the Scriptures that within these fewe late hundred yéeres is cropen into the Churche of Rome and if it be al Gospel what so euer it bée that arriueth from thence and if they be al Heretiques and Schismatiques and Despisers of Christe and of the Apostles and of the Uniuersal Churche that make staie at it or cānot receiue it then is the whole mater already concluded wée shal néede no more adoo Ye saie The Iewes the Arians the Nestorians and other Heretiques alleged the Scriptures Yea verily M. Hardinge and that euen with like Faithe and in like Sense and to like purpose as you allege them nowe as hereafter I truste it shal appeare By the waye for example hereof in this very place where you allege the woordes of the Pharise is auouchinge the Scriptures it maye please you to remember that either witingly or of some errour and ouersight ye haue manifestly corrupted the Scriptures For whereas you haue translated the place thus Searche the Scriptures the Phariseis saide nothinge els but Scrurare Vide Searche and see and spake not one woorde of the Scriptures And although the mater importe not mutche yet to charge you with your owne rule whiche muste needes be good against your selfe any smal faulte in Goddes Woorde must be counted greate In deede S. Chrysostome and S. Augustine séeme to supplie this woorde Scriptures although it were not in the Texte Touchinge the mater it selfe Nicolas Lyra saithe Hoe Verbum eorum simpliciter falsum est Quia si intelligatur de Prohetis generaliter aliqui fuerunt nati de Galilaea videlicet Elizaeus Tobias Debora Prophetissa fortè plures alij This woorde of the Phariseis is plainely false For if it be taken generally of al Prophetes then were there certaine of them borne in Galilei namely Elizaeus Tobias Debora and perchance others moe In sutche sorte M. Hardinge euen with like Faithe and credite you also haue vsed to allege the Scriptures But whereto driue you al this longe tale Wil you in the ende conclude thus The Iewes and Heretiques alleged the Scriptures Ergo Faitheful Christians maye not allege them Or thus Théeues haue sometimes armed them selues Ergo True menne maye not be armed Nay wée maye rather saye thus vnto you The Iewes and Heretiques alleged the Scriptures What accoumpte then maye wée make of you that flée and condemne and burne the Scriptures Certainely notwithstandinge the Phariseis and Heretiques wickedly misalleged the Scriptures as ye sometimes doo to scrue your purpose yet for al that Christe saide vnto them Scrutamini Scripturas Searche the Scriptures And as it is saide before the Catholique learned Fathers in al theire cases and controuersies appealed euermore to the Scriptures Where you saye The Scriptures are so cleare of your side ▪ and make so directly againste vs would God ye woulde in deede and vnfainedly stande to that trial Your fansies and folies woulde soone come to grounde Touchinge your greate heape of examples of the Sacramente of Baptisme defaced as you saye by M. Caluine of Absolution of Extreme Unction of Holy Oile of Signes of Figures of Onely Faithe of the certainetie of Saluation whiche you calle Presumptuous Firste of the Sacramente of Baptisme M. Caluine euery where writeth with al manner reuerence callinge it a Diuine and an Heauenly Mysterie and the Sacramente of our Redemption Wherein also sometimes he iustly reprooueth you for that ye haue so many waies so profanely and so vnreuerently abused the same Of Absolution wée shal haue occasion to saye more hereafter Touchinge your Oile in déede in shewe of woordes S. Iames séemeth to make somewhat for you Notwithstandinge neither doothe he calle it Holy Oile as ye doo neither doothe he calle it a Sacramente of the Churche nor doothe he saye as ye saie it should serue for the Saluation of Body and Soule nor doothe he teache you to salute it and to speake vnto it as to a liuely and reasonable Creature Aue Sanctum Oleum Alhaile Holy Oile nor with these woordes to minister it vnto the sicke Per hanc Sanctam Vnctionem suam pijssimā Misericordiam ignoscat tibi Deus By this Holy enointinge and his deere mercie God Pardonne thee To be shorte it was a miraculous gifte of Healinge lastinge onely as other like Miracles did for the time not a necessary Sacramente of the Churche to continewe for euer As for the Obiection of Signes and Figures for shortnesse of time I muste referre thée gentle Reader vnto my Former Replie to M. Harding The woordes of Christe whiche are thought to be so plaine the Anciente Learned Father Tertullian expoundeth thus Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body Likewise S. Augustine Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saye This is my Body when he gaue a Signe of his Body To rehearse al other like Ancient Authorities it were too longe O what triumphes would M. Hardinge make if none of al the Olde Learned Fathers coulde be founde that euer had called the Sacrament the Signe and Figure of Christes Body But as before he alleged an imagined Sense of the Scriptures without woordes so nowe he allegeth the woordes alone without sense He shoulde haue remembred better that S. Hierome saithe Ne putemus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke the Gospel standeth in the VVoordes of the Scriptures but in the Meaninge Twoo other greate quarelles M. Hardinge moueth the one of Onely Faithe the other as he calleth it of the Presumptuous Certainetie of Saluation Wherein iudge thou vprightly good Christian Reader how iuste cause he hath to reprooue our Doctrine As for the firste hereof S. Paule saithe Iustificamur Gratis ex Gratia ipsius Wee be Iustified Freely of his Grace wee Iudge that a man is Iustified by Faithe without the VVorkes of the Lawe Wee knowe that a man