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
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
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
Philip the French Kinge from his estate and vnder his Bulles or Letters Patentes had conueighed the same solemnely vnto Albertus the Kinge of Romaines M. Hardinge here telleth your Maiestie that al this was very wel donne to thintente thereby to fraie the Kinge and to keepe him in avve and to reclaime his minde from disobedience Now touchinge your Maiesties moste Noble Progenitours the Kinges of this Realme whereas wee as oure loialtie and allegiance bindeth vs iustely complaine that Pope Alexander 3. by violence and tyrannie forced Kinge Henrie the Seconde to surrender his Crowne Emperial into the handes of his Legate and afterwarde for a certaine space to contente him selfe in Priuate estate to the greate indignation and griefe of his louinge Subiectes And that likewise Pope Innocentius the thirde sturred vp the Nobles and Commons of this Realme against kinge Iohn and gaue the Enheritance and Possession of al his Dominions vnto Ludouicus the Frenche Kinge as for the misusinge of your Maiesties moste deere Father of moste Noble Memorie kinge Henrie the Eighth for as mutche as the smarte thereof is yet in freshe remembrance I wil saie nothinge To these and al other like Tyrannical iniuries and iuste causes of griefe M. Hardinge shortely and in lighte manner thinketh it sufficiente to answeare thus VVhat though Kinge Henrie the Seconde vvere il entreated of Pope Alexander 3 VVhat though Kinge Iohn vvere il entreated of that Zelous and Learned Pope Innocentius 3 VVhat though Kinge Henrie the Eighth vvere likevvise entreated of the Popes in our time If know right wel Moste Souer aine Lady the goodnesse of your Graceous Nature deliteth not in sutche rehearsalles Neither doo I make reporte hereof for that sutche thinges sommetimes haue benne donne but for that the same thinges euen nowe at this time either so lightely are excused or so boldely are defended Sutche humble affection and obedience these menne by their open and publique VVritinges teache your Maiesties true Subiectes to beare towardes their Natural Prince It shal mutche warrante the honoure and safetie of your Roial Estate if your Maiestie shal sommetimes remember the dishonours and dangers that other your Noble Progenitours haue felte before you But concerninge the Maiestie and right of Kinges and Emperours M. Hardinge telleth vs They haue their firste Authoritie by the Positiue Lavve of Nations and can haue nomore Povver then the people hath of vvhome they take their Temporal lurisdiction as if he woulde saie Emperours and Kinges haue none other righte of Gouernmente then it hath pleased theire Subiectes by composition to allowe vnto them Thus he saithe and saithe it boldely as if God him selfe had neuer saide Per me Reges Regnant By mee and my Authoritie Kinges beare rule ouer theire Subiectes Or as if Christe our Saueour had neuer saide vnto Pilate the Lorde Lieutenante Thou shouldest haue no Povver ouer mee vvere it not geeuen thee from aboue Or as if S. Paule had not saide Non est potestas nisi a Deo There is no povver but onely from God And yet further as if their whole studie were fully bente to deface the Authoritie and Maiestie of al Princes euen nowe one of the same companie doubteth not to teache the worlde That the Pope is the Heade and Kinges and Emperours are the feete Like as also an other of the same faction saithe The Emperoures Maiestie is so farre inferiour in dignitie to the Pope as a Creature is inferiour vnto God VVee diuise not these thinges of malice Moste Graceous Lady but reporte the same truely as wee finde them proclaimed and published this daie by theire vaine and dangerous writinges whiche notwithstandinge they woulde so faine haue to be taken as Catholique If this Doctrine maie once take roote and be freely receiued emongest the Subiectes it shal be harde for any Prince to holde his Righte As for your Maiestie for that it hath pleased Almighty God in his Mercie to make you an instrumente of his Glorie as in Olde times he made many other Godly and Noble Princes to refourme his Churche from that huge and lothesome heape of filthe and rubble that either b violence or by negligence had benne throwen into it therefore M. Hardinge euen in this selfe same Booke vnder certaine general threates chargeth you with disordred presumption by the example of Ozias the wicked Kinge vpon vvhom as he vntruely saithe God sente his vengeance for the like For be the Abuses and Errours of the Churche neuer so many be the falles and dangers neuer so greate be the Priestes and Bishoppes neuer so blinde yet by this Doctrine it maie neuer be lawful for the Prince be he neuer so learned or so wise or so Zelous in Goddes cause to attempte any manner of Reformation And therefore thus he saithe vnto your Maiestie and with al his skil and cunninge laboureth to perswade your Maiesties Subiectes if any one or other happily of simplicitie wil beleeue him that the Godly Lavves whiche your Maiestie hathe geeuen vs to liue vnder are no Lavves that your Parlamentes are no Parlamentes that your Cleregie is no Cleregie Our Sacramentes no Sacramentes Our Faithe no Faithe The Churche of Englande whereof your Maiestie is the moste Principal and Chiefe he calleth a Malignante Churche a Newe Churche erected by the Diuel a Babylonical Tower a Hearde of Antichriste a Temple of Lucifer a Synogoge and a Schoole of Sathan ful of Robberie Sacrilege Schisme and Heresie And al this he furnissheth with sutche libertie of other vncourteous and vnseemely talkes as if he had benne purposely hired to speake dishonour of your Maiesties most godly dooinges Of al these and other like Tragical fantasies for as mutche as he hathe so boldely aduentured to make a presente vnto your Maiestie wee haue great cause to reioise in God for that our controuersies are brought to be debated before sutche a personage as is hable so wel and so deepely to vnderstande them For I haue no doubte but as by your greate Learninge and marueilous VVisedome you shal soone see the difference of our Pleadinges so of your Maiesties graceous inclination vnto al Godlinesse you wil readily finde out the Falsehedde and geeue sentence with the Truthe Verily after that your Maiestie shal haue thorowly considered the manifest Vntruthes and corruptions togeather with the Abuses and Errours of the contrarie side the VVeakenesse of the Cause the Boldenesse of the Man and the immoderate Bitternesse of his speache I haue good hope the more aduisedly you shal beholde it the lesse cause you shal finde wherefore to like it For the discouerie hereof for my poore portion of Learninge I haue endeuoured to doo that I was hable And the same here I humbly presente vnto your Maiestie as vnto my most Graceous and Soueraine Liege Lady and as now the onely Nource and Mother of the Churche of God within these your Maiesties moste Noble Dominions It maie please your Maiestie graceously to weighe
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
Holy Father and allege his woordes otherwise then they be Secondely he saithe It was not the Image of Christe that Epiphanius found painted in the Vele but somme other prety thing he knoweth not what Lastely he saithe Epiphaniusr reproueth not generally al sutche Veles so painted but onely that one Vele that he founde For trial hereof I referre mée self to the Original The woordes thereof be these Inueni ibi velum pendens in foribus eiusdem Ecclesiae tinctum atque depictum habens Imaginem quasi Christi aut Sācti cuiusdam Non enim satis memini cuius Imago fuerit Cùm ergo hoc vidissem in Ecclesia Christi contra Authoritatem Scripturarum Hominis pendere Imaginem scidi illud magis dedi consilium Custodibus eiusdem loci vt pauperem mortuum eo obuoluerent efferrent c. Quaeso vt iubeas Presbyteros eiudem loci praecipere in Ecclesia Christi istiusmodi Vela quae contra Religionem nostram veniunt non appendi Decet enim honestatem tuam hanc magis habere sollicitudinem vt crupulositatem tollat quae indigna est Ecclesia Christi populis qui tibi crediti sunt I founde there a Vele hanginge at the entrie of the Churche stained and painted and hauinge the Image as it were of Christe or of somme Saincte For whose Picture it was in deede I doo not remember Therefore when I sawe the Image of a man to hange in the Churche of Christe contrarie to the commaundemente of the Scriptures I tare it in sunder and gaue counsel to the Wardens of that Churche that they shoulde winde and burie somme poore body in it c. I beseeche you charge the Priestes of that place that they commaunde that sutche Veles as be contrarie to our Religion be no more hanged vp in the Churche of Christe It behooueth your reuerence to haue care hereof that this Superstition vnmeete for the Churche of Christe and vnmeete for the people to thee committed be remoued Nowe iudge you M. Hardinge wherein wée haue falsified this Learned Fathers woordes You saie He speaketh not one woorde againste the Image of Christe or his Sainctes I beséeche you then againste what other Image speaketh he Epiphanius saithe plainely It had the Image as it vvere of Christe or of somme Saincte You saie He founde faulte with that Vele onely not with any other Once againe I beséeche you telle vs what had the Image of Christe or of his Sainctes offended Epiphanius more then other Images If the Image of Christe maie not be suffered in the Churche of Christe what Image then maie be suffered What cause of difference can you imagine that any other Veles should be allowed rather then this Your answeare is this VVee cannot saie any thinge determinately thereof Whereby it appereth ye woulde faine saie somewhat if ye wiste what Yet muste wée be ouerruled by al and euery your determinations yea although you your selfe confesse ye can determinately determine nothinge Notwithstandinge the Anciente Fathers of the Churche haue longe sithence determinately and plainely iudged againste you Lactantius saithe in plaine woordes Non est dubium quin Religio nulla sit vbicunque Simulachrum est Out of al doubte there is no Religion where so euer there is an Image Tertullian saithe Idolum tam fieri quà m coli Deus prohibet Quanto ' praecedit vt fiat quod coli possit tantò prius est ne fiat si coli non licet Facio ait quidam sed non colo quasi ob aliquam causam colere non audeat nisi ob quam facere non debeat Scilicet ob Dei offensam vtrobique Imò tu colis qui facis vt coli possit God hath forebidden an Image or an Idole as wel to be made as to be woorshipped As farre as makinge goeth before woorshippinge so far is it before that the thinge be not made that maie not be woorshipped Somme man wil saie I make it but I woorship it not As though he durste not to woorship it for any other cause but onely for the same cause for whiche he ought not to make it I meane bothe waies for Goddes displeasure Nay rather thou woorshippest the Image that geuest the cause for others to woorship it Therefore S. Augustine speakinge of the Image of God the Father saithe thus Tale simulachrum Deo fingere nefarium est To diuise sutche an Image for God it is abominable Theodorus the Bishop of Ancyra saithe Sanctorum Imagines Species ex Materialibus coloribus formati minimè decorum puramus Manifestum enim est quòd vana sit huiusmodi cogitatio Diabolicae deceptionis inuentum Wee thinke it not conueniente to Painte the Images of Sainctes with Material or Earthly colours For it is euident that this is a vaine Imagination and the procuremente of the deceitefulnesse of the Diuel To like yourpose writeth Epiphanius Estote memores dilecti Filij ne in Ecclesias Imagines inferatis neque in Sanctorum Coemiterijs eas statuatis Sed perpetuò circumferte Deum in cordibus vestris Quin etiam neque in domo communi tolerentur Non enim fas est Christianum per oculos suspensum teneri sed per occupationem mentis My deere Children be yee mindeful that ye bringe no Images into the Churches and that yee erecte vp none at the burialles of the Sainctes But euermore carrie God in your Hartes Nay suffer not Images to be no not in your priuate Houses For it is not lawful to leade a Christian man by his eies but rather by the studie or exercise of his minde For this cause Epiphanius saithe The Superstition of Images is vnfitte for the Churche of Christe The Apologie Cap. 3. Diuision 4. The olde Fathers Origene Chrysostome exhorte the People to reade the Scriptures to buye them Bookes to reason at home bitwixte them selues of Diuine maters VViues with their Husbandes Parentes with their Children These menne condemne the Scriptures as deade Elementes and asmutche as euer they maie barre the People from them M. Hardinge Partely it is true partely false that you saie Origen exhorteth all to resorte to the Churches in the Holy daies and there to heare the woordes of God and thereof afterwarde to thinke earnestly and to meditate on the Lawe of God and to exercise their mindes in it daie and night in the waie in their house in their bedde and when they rise This holde we withall and be desirous the people beare awaie that the true and Godly Preachers teache them in the Churche and that they thinke of it and put it in dayly practise of life For els to what serueth all our Preachinge Chrysostome Hom. 2. in Math. speaketh against them whiche contemned the Scriptures and saide they were no Monkes but had wiues and Children and care of householde As though it perteined not to maried men to reade any parte
paterne of the Apostles and Olde Fathers times as though thei al hadde benne voide of vnderstandinge Doo these menne weene yee see more or sette more by the Churche of God then thei did who firste deliuered vs these thinges M. Hardinge Softe and faire Sir Defender you haue not yet proued that you saie is manifeste and out of al peraduenture Remember you not the olde homely verse of youre sophistrie Neque negatiuis rectè concludere si vis Speake to the pourpose or els I woulde you woulde make an ende of youre filly follies For in deede you trifle and saie nothinge worth to be answeared And here litle cause doo you minister vnto me to vtter substantial stuffe VVhiche I desire the discrete Reader to consider for mine excuse that with a trifler I doo also but trifle The B. of Sarisburie Here M. Hardinge by youre owne confession yee doo but trifle with youre Filly follies for that I trowe youre substantial and better stuffe was not yet ready The Apologie Cap. 15. Diuision 3. In deede we haue renounced that churche wherein wee could neither haue the Woorde of God sincerely taught nor the Sacramentes rightly administred nor the name of God duely called vpon Whiche churche also them selues confesse to bee faulty in many pointes And wherein was nothinge hable to staie any wise man or one that hath consideration of his owne safetie M. Hardinge And why haue ye renounced this Churche but for that ye might not be suffered to sette foorthe to the losse of Christen soules the detestable heresies of VVicklef Luther Zuinglius Caluine and other youre false Maisters whiche ye cal youre sincere woorde of God after youre Schismatical and Heretical manner That ye saie there was nothinge in the Catholique Churche hable to staie any wise man or any that hath consideration of his safetie it is one of youre impudent lies There were bothe wise menne in the Churche and greate multitudes of sutche as hadde good regarde of their soule healthe alwaies before the Deuil hadde sutche a hande vpon Luther and the reste of youre newe Apostles and Apostates The Apologie Cap. 15. Diuision 4. To conclude wee haue foresaken the churche as it is nowe not as it was in Olde times paste and haue so gonne from it as Daniel went out of the Lions Denne and the three children out of the Furnesse and to saie the truthe we haue benne caste out by these menne beinge cursed of them as thei vse to saie with Booke Bel and Candel rather then haue gonne awaie from them of our selues M. Hardinge The Churche that nowe is and the Churche that was in Olde time is one Churche as a man in his olde age is the same man he was in his youthe From the whiche Churche no faultes or unperfections can excuse you for youre departinge Neither haue ye gone from it as Daniel was deliuered out of the Lions Denn◠nor as the three Children out of the Furnesse but ye haue departed wilfully from the house of God where touchinge Faithe al be of one accorde vnto the Synagog of Antichriste vnto Babylon of Sectes where is no order but confusion vnto the kingdome of Satan and there ye remaine as it were in a Denne of Lions where that roring Lion with his fellowes lieth in waite seckinge whom he maie deuoure Ye haue stepped from the place of Spiritual refrigerie into the frieinge panne of Schismes and Heresies and from thence after that ye haue nowe boyled and fried in malice and rancoure againste the Churche excepte ye repent ye are like to leape into the Furnesse of Hel that for euer shal tormente you and neuer consume you Complaine not of youre castinge out of the Churche To be excommunicate ye haue deserued And that kinde of punishement is by a merciful discipline extended vpon you partly for your amendement partly to conserue the reste of the body whole from youre pestiferous contagion The B. of Sarisburie Nowe yee beginne to keepe Hote Schooles M. Hardinge You re Frieinge pannes and Furnesses with other youre like Kitchin implementes of Frieinge and Boilinge are hote and dangerous to deale withal The causes of oure departure from you are answeared before The Churche ye saie that nowe is and the Churche that was in Olde times is one Churche Euen so as I shewed you before the Moone beinge ful and the same Moone eclipsed is one Moone Euen so a Man wel aduised and the same Man starke madde is one Man Euen so the house of God and a Caue of theeues is one House Yee haue Excommunicate vs and put vs from you So did certaine of youre Predecessours and Fathers Excommunicate Christe and his Apostles So did Diotrephes that firste claimed your Papale Primacie Excommunicate the Faithful of Christe that were the Firste Planters of the Gospel So it is written in the Apocalyps that Antichriste shal Excommunicate al them that wil not Adoure the Image of the Beaste The Pope him selfe saithe Excommunicatus non potest Excommunicare He that is Excommunicate him selfe hath no Right or Power to Excommunicate others And in youre owne Lawe it is written thus Qui illicitè alium Excommunicat seipsum non illum condemnat He that vnlawefully Excommunicateth an other Condemneth not him but him selfe S. Augustine saithe Quid obest homini si eum de illa Tabula delere velit Humana ignorantia quem de Libro viuentium non delet iniqua conscientia What is a man the woorse if the ignorance of a man strike him out of the Booke of the Churche if il Conscience strike him not oute of the Booke of Life In this case S. Augustine saithe It commeth sommetimes to passe Vt plurimae sint Foris oues plurimi sint Intus Lupi That there be many Sheepe without the Churche and many Woulues within the Churche The Apologie Cap. 15. Diuision 5. And wee are comme to that Churche wherein thei them selues cannot denie if thei wil saie truely and as thei thinke in their owne conscience but al thinges bee gouerned purely and reuerently and as mutche as wee possibly coulde very neere to the order vsed in the olde time M. Hardinge Ye are come vnto the malignant Churche to the Congregation of Reprobates whither as into a sincke in maner al the Heresies that Satan euer raised vp from the beginning be auoided The Apologie Cap. 16. Diuision 1. Let them compare oure Churches and theirs togeather and thei shal see that them selues haue moste shamefully gonne from the Apopostles and wee moste iustely haue gonne from them For wee folowinge the Example of Christe of the Apostles and the Holy Fathers geeue the people the Holy Communion Whole and perfite But these menne contrarie to al the Fathers to al the Apostles and contrarie to Christe him selfe doo seuer the Sacramentes and plucke away the one parte from the people and that with moste notorious Sacrilege as Gelasius termeth it Wee haue broughte againe
A Defence of the Apologie of the Churche of Englande Conteininge an Answeare to a certaine Booke lately set foorthe by M. Hardinge and Entituled A Confutation of c. By Iohn Iewel Bishop of Sarisburie 3. ESDRAE 4. Magna est Veritas praeualet Greate is the Truthe and preuaileth ET INVENTA EST PERIIT Jmprinted at London in Fleetestreate at the signe of the Elephante by Henry VVykes Anno 1567. 27. Octobris Cum Gratia Priuilegio Regiae Maiestatis TO THE MOSTE VERTVOVS and Noble Princesse Queene Elizabeth by the Grace of God Queene of Englande France and Irelande Defender of the Faithe c. IT had benne greatly to be wished moste Gracious Soueraine Lady that as God of his mercie hath geeuen vs euer sithence the first time of your Maiesties moste happy gouernmente sutche successe in al ciuile affaires sutche concorde and quietnesse in al Estates as our Fathers seldome haue seene before so our hartes with like felicitie mighte thorowly haue consented in the profession of one vndoubted Truthe and al our willes whiche now are so violently rente a sunder and so farre distracted mighte fully haue ioined togeather in the VVil of God that al quarrelles and contentions set aparte wee might with one mouthe and one minde glorifie God the Father of our Lorde Iesus Christe How be it it appeareth by the continual storie and whole discourse of the Holy Scriptures that Almighty God of his deepe Iudgements and secrete Prouidence suffreth some menne oftetimes to delite in darkenesse to withstande the Gospel to seeke occasions and wilfully to sette them selues againste the knowledge and Truthe of God I write not this Moste Gracious Lady to thintente to make them odious in your Maiesties sighte that this daie are the procurers of al these troubles God is hable euen of the harde vnsensible stones to raise vp children vnto Abraham and to make them the vessels of his Mercie Neuerthelesse as S. Paule teacheth vs sutche menne there haue benne in times paste that haue had their Consciences burnte with hote irons speakinge and maineteininge Lies in Hypocrisie that haue geeuen them selues ouer into reprobate and wilful mindes and haue despised the VVisedome of God within them selues And notwithstandinge sutche battailes and dissensions specially in the Churche of God whiche is called the House of Vnitie be offensiue and greeuous vnto the Godly and therefore woorke greate hinderance vnto the dewe passage of the Gospel of Christe yet in the ende the trouble hereof in Goddes Electe is recompensed abundantely with greate aduantage For Goddes Truthe is mighty and shal preuaile Dagon shal falle downe headlonge before the Arke the Darkenesse shal flee before the Lighte and the more fiercely mannes wisedome shal withstande the more glorious shal God be in his Victorie But shortely to discourse vnto your Maiestie the particulare occasions hereof from the beginninge after it had pleased Almighty God at the firste entire of your Maiesties Reigne by a moste happy exchange and by the meanes of your Maiesties moste Godly trauailes to restoare vnto vs the Lighte and comforte of his Gospel there was written and published by vs a Litle Booke in the Latine tongue entitled An Apologie of the Churche of Englande conteininge the whole Substance of the Catholique Faithe no we professed and freely preached throughoute al your Maiesties Dominions that thereby al foreine Nations might vnderstande the considerations and causes of your Maiesties dooinges in that behalfe Thus in olde times did Quadratus Melito Iustinus Martyr Tertullian and other Godly and Learned Fathers vpon like occasions as wel to make knowen the Truthe of God and to open the groundes of their Profession as also to put the Infidels to silence and to stoppe the mouthes of the wicked This Apologie beinge thus written firste in Latine and afterwarde vpon the comfortable reporte of your Maiesties moste Godly enterprises translated into sundrie other tongues and so made common to the moste parte of al Europe as it hath benne wel allowed of and liked of the Learned and Godly as it is plaine by their open testimonies touchinge the same so hath it not hitherto for ought that maie appeare benne anywhere openly reproued either in Latine or otherwise either by any one mannes Priuate writinge or by the Publique Authoritie of any Nation Onely one M. Hardinge not longe sithence your Maiesties subiecte nowe mislikinge the presente state and resiante in Louaine hath of late taken vpon him againste the saide Apologie with the whole Doctrine and al the partes of the same to publishe an open Confutation and to offer the same vnto your Maiestie wherin he sheweth him selfe so vehemente and so sharpe and busie in findinge faultes that he doubteth not to seeke quarrelles againste vs euen in that wee maineteine the Baptisme of Christian Infantes the proceeding and Godhedde of the Holy Ghoste the Faithe of the Holy and Glorious Trinitie and the General and Catholique Profession of the common Creede Thus for that he hath once seuered him selfe from vs he beareth nowe the worlde in hande wee can beleeue nothinge without an erroure The maigne grounde of his whole plea is this That the Bishop of Rome what so euer it shal like him to Determine in Iudgemente can neuer erre that he is alwaies vndoubtedly possessed of Goddes Holy Sprite that at his onely hande wee muste learne to knowe the VVil of God that in his onely Holinesse standeth the Vnitie and safetie of the Churche that who so euer is diuided from him muste by iudged an Heretique and that without the obedience of him there is no hope of Saluation And yet as though it were not sufficiente for him so vainely to soothe a man in open Erroures he telleth vs also sadly and in good earnest that the same Bishop is not onely a Bishop but also a Kinge that vnto him belongeth the Authoritie and righte of bothe Swerdes as wel Temporal as Spiritual that al Kinges and Emperours receiue their whole power at his hande and ought to sweare obedience and Fealtie vnto him For these be his woordes euen in this Booke so boldely dedicate vnto your Maiestie It is a greate eie soare saithe M. Hardinge to the Ministers of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde and to see Princes and Emperours promise and svveare obedience vnto him And whereas Pope Zacharie by the consente or conspiracie of the Nobles of France deposed Chilperichus the true natural and liege Prince of that Realme and placed Pipinus in his roume Loe saithe M. Hardinge yee must needes confesse that this vvas a Diuine povver in the Pope for othervvise he coulde neuer haue donne it Thus mutche he esteemeth the dishonoures and ouerthrowes of Goddes Anointed VVhereas also Pope Boniface the Eighth for that he coulde not haue the Treasurie of France at his commaundement endeuoured with al his bothe Ecclesiastical and VVorldly puissance to remoue
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
to be of the Churche For they be not ignorant howe greate the auctoritie of the Churche is Of whose gouernours Christe saied he that heareth you heareth me and he that despiseth you despiseth me And againe Tell the Churche They consider in what credite the Churche is with all Christen people howe they staye themselues by it as beinge the pillour and grounde of the truthe howe they Loue her euen as their common Mother howe they honour it as the Body and fulnes of Christe as the spouse of Christe through Faithe accordinge to that is written I will despouse thee to me in faithe As the true Syon whiche our Lorde hath chosen to be his habitation and his restinge place for euer As the safe Arke to keepe vs from drowninge in the dangerous Seas of this worlde out of whiche nolesse then once out of the Arke of Noe is nosaluation Againe they know the Churche must needes be greatly esteemed amonge all the godly for the singular promiser Christe hath made to it that he would be with it all daies to the ende of the worlde That he would pray to his father for the holy Ghost to be giuen to it the spirite of truthe to remaine withit for euer But as Heretikes impugne the lawe by the woordes of the lawe 〈◊〉 S. Ambrose saithe so to ouer throwe the Churche they presume to take vnto them the name of the Churche But what doo 〈◊〉 when they are vrged and wroonge when by force of argumentes they are straighted and as it were driuen to the walle when it is plainely proued to their face whiche is sone done that they be not in nor of the Churche specially beinge of Heresie openly denounced and by iust Excommunication cutte of from the Churche In this case the practise of the Gospellers is vtterly to sette the Churche as taught and with a hote raging spirite to defie it and to saye that themselues be the Catholike Churche and that the Catholikes be the Papisticall Churche the Churche of Antichrist the where of 〈◊〉 a deune of Theeues and I can not tell what The Answeare by the Bishop of Sarisburie TO answeare M. Hardinge to euery parcel of his Booke beinge so longe it would be too tedious Wherefore leauinge many his impertinent speaches other vnnecessarie and waste woordes whiche sundrie his frendes thinke he might better haue spared I wil touche onely so mutche thereof as shal beare somme shewe of substance may any way seeme woorthy to be answeared Firste touchynge the Churche of God we beleue and confesse al that M. Hardinge hath here saide or otherwise can be saide It is the Piller of the Truthe the Body the Fulnesse and Spouse of Christe Al these woordes are vndoubtedly true and certaine And therefore M. Hardinge you are the more blamewoorthy that of the House of God beyng so glorious haue made a caue of Théeues haue turned the beutie of Sion into the confusion of Babylon True it is that Heretiques haue euermore apparelled them selues with the name of the Churche as Antichriste also shal procure him selfe credite vnder the name of Christe Thus did your Fathers M. Harding loÌ„ge agoe They saide then euen as you say now We are the Children of Abraham we are the Euheretours of Goddes promises we haue the Temple of God the Temple of God The Lawe shal neuer passe froÌ„ the Prieste nor counsel from the wise nor the woorde from the prophete Thus coutinuinge wilfully in the open breache of Goddes commaundement neuerthelesse they chearished them selues then as you doo nowe onely with the bare title of the Churche in whose name what so euer credit ye can any wise winne your meaninge is skilfully to conueigh the same ouer wholy to the Churche of Rome as if that Churche onely were the Churche of God without that there were no hope of Saluation And therefore you defende and holde for trueth that your Churche hath authoritie aboue Goddes Woorde And Pope Nicolas saithe Who so denieth the Priuilege and Supremacie of the See of Rome hath renounced the Faithe and is an Heretique And thus as Leo saithe Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your selues with the name of the Churche and yet ye fight against the Churche Likewise saithe S. Cyprian Diabolus excogitauit nouam fraudem vt sub ipso nominis Christiani titulo fallat incautos The Diuel hath diuised a new kinde of policie vnder the very title of the name of Christe to deceiue the simple Nowe concerninge that hote raginge Sprite wherewith M. Hardinge saithe the Gospellers deste the Churche and set it at naught verily I thinke it a harde matter for any Gospeller be he neuer so hote in suche kinde of eloquence to matche M. Hardinge Neither yet maye he wel condemne al suche as in the like cases haue bene hote earnest Esay the Prophete saithe O ye Princes of Sodome and ye people of Gomorrha Iohn the Baptist saithe to the Scribes and Phariseis O ye Serpentes ye generation of Vipers and Adders Christe saithe vnto them Woe be vnto you ye Scribes and Phariseis ye hypocrites Ye are of your Father the Diuel In these eramples wée sée the Sprite of God can sometimes be hote and earnest against the deceiuers of the people and the professed enimies of the Crosse of Christe Neither did either Esay the Prophete or Iohn the Baptiste or Christe desie the Churche of God and set it at naught as M. Hardinge imagineth of vs but rather by these seruent speaches vttered the vehement zele and iuste griefe they had conceiued against them that vnder the name of the Churche abused Goddes people and defaced the Churche For they are not al Heretiques M. Hardinge that this daie espie your grosse and palpable errours and mourne to God for reformation S. Augustine saithe Non debet Ouis pellem suam deponere quâ—d Lupi aliquando se ea contegant It is no reason the Sheepe should therefore leaue of his fliese for that he seeth the Woulfe sometime in the same apparel Likewise it is no reason that wée should therfore geue ouer the right and enheritance wée haue in the Churche of God for that you by intrusion and vniuste meanes haue intituled your selues vnto the same It behooueth vs rather to searche the Scriptures as Christe hath aduised vs thereby to assure our selues of the Churche of God For by this trial onely and by none other it maye be knowen Therfore S. Paule calleth the Churche the Spouse of Christe for that she ought in al thinges to geue eare to the voice of the Bridegrooms Likewise he calleth the Churche the Piller of the Truthe for that shée staieth her selfe onely by the Woorde of God Without whiche Woorde yâ— Churche were it neuer so bewtiful should be no Churche The Ancient Father Irenaeus saithe Columna firmamentum Ecclesiae est Euangelium Spritus vitae
The Piller and buttresse of the Churche is the Gospel and the Sprite of life S. Augustine saithe Sunt certi Libri Dominici quorum authoritari vtrique consentimus Ibi quaeramus Ecclesiam ibi discutiamus causam nostram There be certaine Bookes of our Lorde vnto the authoritie whereof eche parte agreethe There let vs seeke for the Churche thereby sette vs examine and trie our maters And againe Nolo humanis documentis sed Diuinis oraculis sanctam Ecclesiam demōstrari I wil ye shewe me the holy Churche not by decrees of menne but by the woorde of God Likewise saithe Chrysostome Nullo modo cognoscitur quae sit vera Ecclesia Christi nisi tantummodo ' per Scripturas It can no waye be knowen what is the Churche but onely by the Scriptures And againe Christus mandat vt volentes firmitatem accipere Verae Fidei ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alia respexerint Scandalizabuntur peribunt non intelligentes quae sit vera Ecclesia Et per hoc incident in Abominationē Desolationis quae stat in Locis Sanctis Ecclesiae Christe commaundeth that who so wil haue the assurance of True Faithe seeke to nothinge els but vnto the Scriptures Otherwise if they looke to any thinge els they shal be offended and shal perishe not vnderstanding whiche is the True Churche And by meane here of they shal fal into the Abomination of Desolation whiche standeth in the Holy Places of the Churche By these Ancient learned Fathers it is plaine that the Churche of God is knowen by Godde◠Woorde onely none otherwise And therfore M. Hardinge you so carefully flée the same and condemne it for Heresie and often burne it leste thereby the deformities of youre Churche should be knowen For the il dooer fleeth the light Nowe where as it so wel liketh M. Hardinge to cal vs al Heretiques and for his pleasures sake to liken vs to Apes to Asses and to the Diuel notwithstanding we might safely returne the same whole from whence it came yet I thinke it not séemely nor greatly to purpose to answeare al suche intemperate humours Salomons aduise is good Answeare not folie with like folie Notwithstandinge the poore simple Asse vnto whome wée are compared was hable sometime to sée the Angel of God and to open his mouthe and to speake and to reproue the lewde attempte of Balaam the false Prophete What so euer accoumpt it pleaseth M. Hardinge to make of vs by the grace of God wée are that wée are Yf wée be hable to beare Christe with his Crosse it is sufficient But who they be that haue of longe time ietted so terribly vnder the Lions skinne and onely with a painted Visarde or emptie name of the Churche haue feared al the cattel of the fielde it is néedelesse to speake it the worlde now seeth it it can no longer be dissembled Euen he that lately bare him selfe as the Lion of the tribe of Iuda called him selfe Kinge of Kinges and said he had power ouer the Angels of God and amased the hartes of the simple with the terrour of his Lions pelte onely for that he sate in Peters Chaire is now reuefled and better knowen and estéemed as he is woorthy he may nowe iette vp and downe with more ease and lesse terrour And why so These poore Asses whome M. Hardinge so muche disdeigneth haue stripte of his counterfeite skinne that made him so hardy and haue caused him to appeare euen as he is The Apologie Cap. 1. Diuision 1. It hath bene an olde complainte euen from the first time of the Patriarkes and Prophetes and confirmed by the writinges and testimonies of euery age that the Truthe wandereth here and there as a straunger in the worlde dothe readily finde enimies and sclaunderers amongst those that knowe her not Albeit perchaunce this may seeme vnto some a thinge harde to be beleeued I meane to suche as haue scante wel and narowly taken heede thereunto specially seing al mankinde of natures very motion without a teacher doth coueite the Truthe of their owne accorde and seinge our Saueour Christe him self when he was on earth would be called the Truthe as by a name moste fitte to expresse al his diuine power Yet we whiche haue bene exercised in the holy Scriptures and whiche haue both reade seene what hath happened to al godly menne commonly at al times what to the Prophetes to the Apostles to the Holy Martyres and what to Christe him selfe with what rebukes reuilinges and despites they were continually vexed whiles they here liued that onely for the Truthes sake Wee I saye doo see that this is not onely no newe thinge or harde to be beleued but that it is a thinge already receiued and commonly vsed from age to age Nay truely this might seeme muche rather a merueile and beyonde al beliefe if the Diuel who is the Father of lies enimie to al Truthe would now vpon a suddaine chaunge his nature and hope that Truthe might otherwise be suppressed then by belieinge it Or that he would beginn◠to establish his owne kingdome by vsinge nowe any other practises then the same whiche he hath euer vsed from the beginninge For since any mans remembrance we can skante finde one time either when Religion did first growe or when it was setled or when it did afreshe springe vp againe wherein Truthe Innocencie were not by al vnwoorthy meanes most despitefully intreated Doubtlesse the Diuel wel seeth that so longe as truthe is in good safetie him selfe cannot be safe nor yet maintaine his owne estate For letting passe the auncient Patriarkes Prophetes who as we haue said had no parte of their life free from cōtumelies sclaunders We knowe there were certaine in times paste whiche saide and commonly Preached that the olde auncient Iewes of whome we make no doubte but they were the woorshippers of the onely true God did worship either a Sowe or an Asse in Goddes steede and that al the same Religion was nothinge els but sacrilege and a plaine contempt of al godlines We know also that the Sonne of God our Saueour Iesus Christe when he taught the Truth was coumpted a Sorcerer an Enchaunter a Samaritane Beelzebub a deceiur of the People a Drunkarde a Glutton Againe who woteth not what woordes were spoken against S. Paule the moste earnest and vehement Preacher maintainer of the Truthe Sometime that he was a seditious and busie man a raiser of tumultes a causer of rebellion sometime againe that he was an Heretique sometime that he was mad sometime that onely vpon strife and stomake he was bothe a blasphemer of Gods lawe and a despiser of the Fathers ordinances Further who knoweth not how S. Steuin after he had throughly and sincerely embraced the truthe and beganne frankly stoutly to preache and set forth the same as
thinges wel done vpon very good reason For shortely to saie the truthe these folke falsely accuse and sclaunder al our dooinges yea the same thinges which they them selues cannot denie but to be rightly and orderly donne and for malice doo so misconstrue and depraue al our saienges and dooings as though it were impossible that any thinge could be rightly spoken or donne by vs. They should more plainely sincerely haue gonne to woorke if they would haue dealte truely But nowe they neither truely nor sincerely nor yet Christianly but darkely and craftily charge and batter vs with lies and doe abuse the blindenesse and fondenesse of the people togeather with the ignorance of Princes to cause vs to be hated and the Truthe to be suppressed This lo ye is the power of darkenesse and of men whiche leane more to the amased wonderinge of the rude multitude and to darkenesse then they doo to Truthe Light and as S. Hierome saithe doo openly gainsaie the Truthe closinge vp theire eies and wil not see for the nonce But we geue thankes to the most good and mighty God that sutche is our cause where against when they would fainest they were hable to vtter no despite but the same whiche might as wel be wreasted against the Holy Fathers against the Prophetes against the Apostles against Peter against Paule and against Christe him selfe M. Hardinge The Catholikes doo not burden you with ought wherein by their owne iudgementes they condemne themselues as ye sclaunder them not onely here but oftentimes in your Booke For if they iudged otherwise they would not wittingly do against their iudgemente That is the special propertie of an Heretike whom S. Paule hiddeth al men to a voide knowinge that he that is suche is peruerted and seemeth euen condemned by his owne iudgement They shewe bothe your blasphemous Heresies and your wicked actes Luther ye knowe powred out his Heresies and villanies c. Your robbinge of Churches persecutinge of men for standinge sâ—edfastly in the faithe of the Holy forefathers your incestuous mariages of Monkes Friers and Nonnes your breache of solemne vowes for fleashly pleasure your prophaninge and abandoninge of Holy Sacramentes your contempt of auncient and godly ordinaunces and discipline of the Churche and suche other thinges of like estimation For in deede the catholikes doo persecute you if suche deserued entreatinge of euill persons maye be called persecution and al good folk besides wee grâ—â—te and shal so doe so longe as they love the Truthe and keepe them in the vnitie of the Churche Yet with no other minde doo they persecuâ—e you then Sara did Agar then Christ the Iewes whom he whipt out of the Temple then â—eter did Sâ—nom Magus The B. of Sarisburie Yewis M. Hardinge it might please you to remember that Bartholomaeus Latomus a Doctour of your side confesseth in writinge to al the worlde yâ— our request touchinge the Holy Ministration vnder Bothe Kindes accordinge to Christes first Institution is iuste and reasonable That Gerardus Lorichius an other of your owne side saithe Sunt Pseâ—docatholici qui Reformationem Ecclesiae quoquo modo remorari non verentur They be false Catholiques and this M. Hardinge he speaketh of you beinge one of your owne they be False Catholiques that hinder the Reformation of the Churche by al meanes they be hable He saithe you be false Catholiques far contrary to the common opinion and concludeth in the ende that the wilful mainteinance and sequel of your Doctrine in this pointe is as he calleth it Haeresis Blasphemia pestilens execrabilis An Heresie and a Blayhemie against God Pestilent and Cursed That others of your â—de confesse that this your vse of Ministration vnder one kinde whiche nowe ye cal Catholique began first not of Christe or his Apostles or any Ancient Learned Father but onely of the errour or as he better termeth it of the simple Deuotion of the People That Albertus Pighius the stoutest gallante of al your Campe graunteth there haue benne and be many Abuses in your Passe notwithstandinge ye haue tolde vs far otherwise That Pope Pius oftentimes graunted and vsed commonly to saie He sawe great causes why Priestes shoulde be restoared to the libertie of Mariage That Pope Adrian by his Legate Cheregatus confessed openly at Norenherg in the General Diet of al the Princes of Germanie that al the il of the Churche came firste à culmine Pontificio From the toppe Castle of the Pope And to be short M. Hardinge it might haue pleased you to remember that your selfe in your first Booke in the Defence of your Priuate Passe haue written thus Mary I denie not but that it were more commendable and more Godly on the Churches Parte if many well disposed and examined woulde be partakers of the blessed Sacramente with the Prieste Al these thinges M. Hardinge be they â—ses or Abuses Reasonable or Vnreasonable Right or Wronge Better or woorse Be they neuer so wicked neuer so Blasphemous neuer so cursed yet be they stoutly defended stil and no hope offered of amendement With what Conscience of your parte he onely sâ—eth that sâ—eth the Conscience You graunte ye persecute your brethren where ye haue the Swerd and maye persecute but as Sara did Agar as Christe did the Iewes and not otherwise Verily M. Hardinge that Christe or Sara were persecutours I haue not greatly heard But I remember Chrysostome saithe thus Nunquid Ouis Lupum persequitur aliquando Non sed Lupus ouem Sic enim Caim persecutus est Abel non Abel Caim Sic Ismael persecutus est Isaac non Isaac Ismael Sic Iudaei Christum non Christus Iudaeos Haeretici Christianos non Christiani Haeresicos Ergo ex fructibus corum cognoscetis eos What doothe the Sheepe perscute the Woulfe at any time No but the Woulfe doothe persecute the Sheepe For so Caim persecuted Abel not Abel Caim So Ismael persecuted Isaac not Isaac Ismael So the Iewes persecuted Christe not Christe the Iewes So the Heretiques persequute the Christians not the Christiaus the Heretiques 〈◊〉 ye shal knowe them by their fruites S. Augustine saithe Non eo modo persecutionem passi sunt Pseudoprophetae ab Elia quomodo ipse Elias à Rege nequissimo Neither were the Palse Prophetes so persecuted by Elias as Elias was persecuted by the wicked Kinge Surely Chrysostome saithe Quem videris in sanguine persequutionis gaudentem Lupus est Whome so euer ye see â—eioicinge in the Bloudde of persequution he is the VVoulfe But yée pretende greate good wil and saye Ye persecute and murder your Brethren for Loue as Christe persequuted the Iewes So I trowe Aristophancs saithe Philippides tooke a cudgel and beatte his Father and al for loue How be it M. Hardinge neither are you armed as Christe was armed nor was Christe armed as you are armed I must saye to you as S. Augustine saithe vnto the Heretiques the
to Lawe in that behalfe made allowed neither by Parlament nor by Proclamation nor agreed vpon by the Cleregie in Publike and lawful Synode This packinge becommeth you it becommeth not the vpright Professours of the Truthe Wherefore your vnlawful Booke as it is so it maye be called an Inuectiue or rather a Famous Libel and sclaunderous VVrite as that whiche seemeth to haue benne made in a corner and cast abroade in the streetes the Authours whereof the Ciuil Lawe punis heth sharpely The B. of Sarisburie Howe far foorth these examples maye serue vs wée remit the iudgement thereof to the discrete Christian Reader It is not yenough thus to crie out Impieties and Heresies M. Hardinges bare Woorde in this behalfe is not sufficient to warrant an euidence Certainely emonge other greate comfortes that wee haue in Goddes mercies this is one and not the leaste that touchinge the Innocencie and right of out cause wée maye saye to you as Christe saide to the Phariseis Wee haue not the Diuel but wee glorifie our Father Or as S. Paule saide vnto Festus Wee are not madde M. Hardinge as ye reporte of vs but wee viter vnto you the Woordes of Truthe and sobrietie But this is a piteous faulte The names of al the Bishoppes Deanes Acchedeacons Personnes Vicares and Curates of England are not sette to our Apologie It is directed neither to the Emperour nor to the Pope nor to the Councel Neither is it Printed with Priuilege of the Prince This laste clause is a manifest Vntruthe and maye easily be reproued by the Printer Hereof ye conclude It is a sclaunderous Libel and was written vnder a Hedge and as you saye in Hucker Mucker Firste were it graunted that al ye saye of Hilarie Melito Iustinus Tertullian and Apollonius were true Yet muste it néedes folowe that al Bookes that are not Subscribed with the Authours names were written in a corner Firste to beginne with the Scriptures tel vs M. Hardinge who wrote the Bookes of Genesis of Exodus of Leuiticus of Numeri of DeuteronomiuÌ„ of Ioâ—ue of the Iudges of the Kinges of the Chronicles of Iob c. Who inrote these Bookes I saye Who authorized them Who Subscribed his name Who set to his Sâ—ale The Booke of Wisedome by some is Fathered vpon Philo by some vpoÌ„ Salomon The Epistle vnto the Hebrewes some saye was written by S. Paule Some by Clemens Some by Barnabas Some by some other so are wee vncertaine of the Authours name S. Marke S. Luke S. Iohn neuer once named them selues in their Gospels The Apostles Crede the Canons of the Apostles by what names are they Subscribed Howe are they authorized To what Pope to what Emperour were they offered To leaue others the Auncient Doctours of the Churche whiche as you knowe are often misnamed Ambrose for Augustine Gréeke for Latine Newe for Olde your Doctour of Doctours the fairest flower and croppe of your garlande Gratianus is so wel knowen by his name that wise menne can not wel tel What name to geue him Erasmus saithe of him thus Quisquis fuit siue Gratianus siue Crassianus What so euer name wee may geue him be it Gratianus or Crassianus And againe he saithe Eruditi negant illam Gratiani nescio cuius congeriem vlla vnquam Publica Ecclesiae authoritate fuisse comprobatam The learned saye that Gratians Collection or heape of maters was neuer allowed by any Publique Authoritie of the Churche And againe Non constat vllis argumentis quis fuerit Gratianus quo tempore opus suum exhibuerit cuius Pontificis cuius Concilij fuerit Authoritate comprobatum It cannot appeare by any tokens of recorde neither what this Gratian was nor at what time he offered vp his Booke nor what Councel nor what Pope allowed it Who subscribed the late Councel of Colaine Who subscribed the Booke not longe sithence sette abroade vnder the name of the Churche of Colaine and named Antididagma To be shorte who subscribed your owne late Booke intituled the Apologie of Priuate Masse Where were they written Where were they Subscribed By what authoritie and vnder what names were they allowed I wil saye nothinge of your late Famouse Volume bearinge the name of Marcus Antonius Constantius This Booke as you see hathe three greate names Notwithstandinge the Authour him selfe had but twoo and yet not one of al these three What M. Hardinge would you make your Brethren beleue that al these be but sclaunderous Writes diuised onely in Hucker Mucker and vnder a Hedge The Decree the Apostles made in the fiftenthe Chapter of the Actes it appeareth not it was so curiously subscribed with al theire names The Protestation of the Bohemiens in the Councel of Basile the Confession of the Churches of Geneua Heluetia for ought that I knowe haue no sutche Publique Subscriptions Neither is it necessarie nor commonly vsed to ioyne Priuate mennes names to Publique maters neither in so mightie ample a Realme vpon al incident occasions is it so easy to be donne Briefely our Apologie is coÌ„firmed by as many names as the highe Courte of Parlamente of England is confirmed Neither was the same conceiued in so darke a corner as M. Hardinge imagineth For it was afterwarde imprinted in Latine at Parise and hathe henne fithence Translated into the Frenche the Italian the Duche and the Spanishe tongues and hathe benne sente and borne abroade into France Flaunders Germanie Spaine Poole Hungarie Denmarke Sueucland Scotland Italie Naples and Rome it selfe to the iudgemente and trial of the whole Churche of God Yea it was Readde and sharply considered in your late Couente at Trident greate threates made there that it should be answeared and the mater by twoo Notable learned Bishoppes taken in hande the one a Spaniarde the other an Italian Which twoo notwithstandinge these fiue whole yéeres haue yet donne nothinge nor I belèeue intende any thinge to doo In deede certaine of your Brethren haue benne often gnawinge at it but sutche as care nothinge nor is cared what they write But if names be so necessarie wee haue the names of the whole Cleregie of Englande to confirme the Faithe of our Doctrine and your name M. Hardinge as you can wel remember emongst the reste onlesse as ye haue already denied your Faithe so ye wil nowe also denie your name To conclude it is greatter modestie to publishe our owne Booke without Name then as you doo to publishe other mennes Bookes in your owne Names For in deede M. Hardinge the Bookes ye lende so thicke ouer are not yours Ye are but Translatours ye are no Authours Yf euery birde shoulde fetche againe his owne Feathers alas your poore Chickens woulde die for colde But you saye Wee offered not our Booke to the Pope No neither ought wée so to doo He is not our Bishop He is not our Iudge Wee maye saye vnto him as the Emperour Constantius saide sometime to Pope Liberius Quoia es tu paâ—s Orbis
Supreme aboue al other auctoritie in Earthe touchinge the gouernement of the Churche yet was it neuer saide ne thought by the Catholiques that al Religion depended onely thereon as your sclaunderous reporte beareth menne in hande The B. of Sarisburie Lanfrancus Euimondus Abbas Cluniacensis Thomas Waldensis Iohn Fisher and other your like Doctours M. Hardinge are ouer yonge al within the space of this laste fiue hundred yéeres far vnlike S. Augustine S. Hierome S. Ambrose S. Chrysostome and others the Ancient Learned Fathers Doctours of the Churche Neither is there any sufficient cause to the contrarie but that Berengarius Iohn Wicklefe Iohn Hus Doctour Luther Zwinglius Oecolampadius others either for Learninge or for Truthe or for Iudgement in the Scriptures or for Antiquitie maye wel safely be compared with them At the least I hope wée maye saie of them as S. Augustine once saide of the Doctours Fathers of his time Neque quorumliber Disputationes quamuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua honorificentia quae illis debetur aliquid in eorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter selfserint quà m Veritas habet Neither weigh wee the writinges of al meane be they neuer so woorthy and Catholique as wee weighe the Canonical Scriptures but that sauinge the reuerence that is dewe vnto them we maye wislike and refuse somewhat in their writinges if we happen to finde that they haue thought otherwise then the Truthe maye beare Likewise the Councelles ye meane are very Newe therefore beare the lesse authoritie for that they be so many waies contrary to the Olde Hereof hereafter more at large Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Therefore wee maye iustly saie to you as S. Augustine sometime saide to Mariminus the Arian Heretique Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaturus obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cuÌ„ ratione conceuer Neither maye I saye to thee the Councel of Nice nor maiste thou laye to mee the Councel of Ariminum either of vs thinkinge thereby to finde preuidice against the other But let vs laye mater to mater cause to cause and reason to reason by the Authoritie of the Scriptures Ye graunte there is more lighte and knowledge nowe then was before The greatter is either your faulte or your folie M. Hardinge that in the broade daye open Lighte so busily set foorthe the woorkes of darkenesse S. Chrysostome saithe Hic est multò impudentior Ex furibus enim leges eos grauiùs puniunt qui interdiu furantur He is very shamelesse that woorketh deceite in the open Lighte For of al Theeues the Lawe moste sharpely punisheth them that robbe in the daye time Therefore S. Cyprian saithe vnto you Ignosci poruit simpliciter erranti Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that is deceiued and erieth of simplicitie maye be pordoned But after that the Truthe is once reueled who so continueth neuerthelesse in his former errour witingly and willingly sinneth without pardonne of ignorance as beinge ouercome by presumption and wilfulnesse You saie not withstandinge al this greate Light wée talke of yet our liues are nothinge comparable to the liues of them that haue benne before vs. This M. Hardinge hathe euer benne an olde complainte in al ages as maye appeare by S. Cyprian S. Augustine and other Ancient Fathers It was a common Prouerbe in olde times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinges a yéere paste are euermore better then thinges presente For euery thinge to vs séemeth the greatter as it séemeth nearest to touche our senses And bicause wée féele not our Fathers euilles therefore wée imagine they had no euil at al. The wise man saithe Ne dixeris quae causa est quòd priora tempora meliora fuerint quà m praesentia Stulta enim est huiusmodi interrogatio Neuer demaunde wherefore the times paste were better then the times presente For in deede it is a foolishe question But M. Hardinge wherefore doo you thus condemne our liues in respecte of our Fathers Certainely you must néedes confesse there are fewer blasphemies fewer Othes fewer breaches of Matrimonie fewer Stewes fewer Concubines fewer Fraies fewer Murthers emongst vs this daie then commonly were at any time emonge our Fathers How be it to let our Fathers passe if it shal please you to laye our liues to your liues although we acknowledge many our imperfections yet Goddes name be blessed wee haue no cause to flee the comparison The Popes woordes you saie were neuer taken for Gospel Yes M. Hardinge and somewhat also aboue the Gospel For proufe whereof it maye please you to remember the woordes of certaine your late Doctours Syluester Prieriâs late Maâ—sâ—ter of Pope Leoes Palaice writeth thus Indulgentiae authoritate Scripturae non innotuere nobis sed authoritate Ecclesiae Romanae Romanorumque Pontificum quae maior est Pardonnes are not warrented vnto vs by the authoritie of Goddes Woorde but by the authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is more then Goddes VVoorde Yf this be not sufficient he addeth farther A doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur authbritatem trahit The Hosy Scripture taketh strength and authoritie of the Doctrine of the Bishop and Churche of Rome Cardinal Cusanus entituleth his Booke De authoritate Ecclesiae Councilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture Your greatest Doctour Albertus Pigghius saithe Apostoli quaedam conscripserunt non vt scripta illa praessene Fidei Religioni nostrae sed potius vt subessent The Apostles wrote certaine thinges not to the ende that sutche willinges shoulde he ouer our Faithe and Religion but rather that they shoulde be vnder Your Canonistes saie a Papa potest dispensare coÌ„ira ius Diuinum The Pope maye dispense against the Lawe of God Papa potest dispensare contra Ius Naturae The Pope maye dispense against the Lawe of Nature Papa potest dispensare contra Apostolum The Pope maye dispense against S. Pause the Apostle Papa porest dispensare contra Nouum Testamentum The Pope maye dispense againste the Newe Testamente Papa potest dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maye dispense with al the CommauÌ„dementes bothe of the Olde and also of the Newe Testamente Hereof more hereafter as farther occasion shal be offered These be your owne Doctours woordes M. Hardinge they be truely reported they be
consentientem diuinitùs adspiratis Scripturis Traditionibus Sanctorum Patrum Wee reioice togeather eche of vs in others behalfe for that the Faithe bothe of our Churches and also of yours is agreable bothe vnto the Heauenly inspired Scriptures and also to the Tradition and exposition of our Fathers Whiche woordes of Cyrillus beinge hearde and the consente of the Fathers being knowen the whole Councel for ioye made a shoote togeather Omnes ita credimus Papa Leo ita credit c. Thus wee al beleeue Pope Leo thus beleeuethe Thus beleeuethe Leo and Anatolius Thus Cyrillus beleeuethe This is the Faithe of our Fathers This is the Faithe of the Apostles Thus haue the Apostles taught Thus maye you sée M. Hardinge wée saye not to you as you doo to vs If you be Learned for thereof we haue no doubte God graunte ye maie directe your Learninge to his glorie but thus maye you see to what ende the Bishoppes in the Councelles ye speake of alleged the expositions of the Ancient Fathers and howe farre they weighed them vnder the Authoritie of the Scriptures In like sorte doo wée also this day allege against you the manifeste and vndoubted agreeable iudgementes of the moste Aunciente Learned Holy Fathers and thereby as by apapproued and faitheful witnesses wée disclose the infinite folies and errours of your Doctrine And séeinge you haue forsaken the felowship of the saide Holy Fathers as hereafter shal more â—ully appeare wée saye vnto you as Endoxius saide vnto the Heretique Abbate Eutyches in the Councel of Chalcedon Ye haue remoued your selues bothe from al Priestly Communion and also from the presence of Christe The Apologie Cap. 9. Diuision 2. S. Augustine when he disputed againste Petilian the Donatian Heretique Let not these woordes quod he be hearde betweene vs I saye or you saye Let vs rather speake in this wise Thus saithe the Lorde There let vs seeke the Churche there let vs boulte out the cause M. Hardinge Concerninge this place of S. Augustine it ought not to be stretched to al maters in general that be in question as though wee might not vse the Testimonies and Authorities of the Fathers againste Heretikes but it perteinethe onely to the quaestion in that booke De vnitate Ecclesiae treated of whiche is where the Churche is PetiliaÌ„ the Donatist and the Mainteiners of that Heresie coÌ„tended the Churche to be onely in Aphrike or at the furthest in Parte Donati amonge theÌ„ onely that helde with Donatus The same heresie went they about to proue by Scriptures But when S. Augustine sawe howe weake theire proufes were whiche they brought out of the Scriptures he prouoked them the better to ouerthrow them to come to the trial of the Scriptures And in deede where the Scriptures be manifeste for proufe of any matter what nede is there of Doctours But where the sense of the Scriptures is obscure and may be wrested by euil wittes to the maintenauÌ„ce of an Heresie there the expositions of the Fathers by al Olde VVriters haue ben taken of necessitie to supplie the Scriptures obscuritie and to declare the sense of the Churche whiche the Holy Ghost hathe proÌ„pted And in sutche cases S. Augustine himselfe vsethe the Testimonies of the Fathers not seldome namely against Iulian the Pelagian VVhere beside Scripture touchinge Original sinne he allegethe against the Pelagians a great number of Fathers and at length in one place speakinge of the Authoritie reuerence and credite he had them in he saithe thus Quod credunt credo c VVhat they beleue I beleue what they holde I holde what they teache I teache what they preache I preache From the special to the general negatiuely the argumente holdethe not ye knowe if ye haue not forgotten your Logike The B. of Sarisburie M. Hardinge as wel here as els where thinkethe it an easy mater with a bolde Asseueration to smoothe his vnlearned simple Reader specially sutche a one as hathe no eies to looke after him These woordes of S Augustine saithe he perteine onely vnto the mater he had then in hande and therefore maye not be forced to any other And here he remembrethe vs of a profounde pointe in Logique that a Negatiue CoÌ„clusion from the Special to the General cannot holde Here it were a mater woorthy the hearinge firste howe M. Hardinge coulde enter so déepely to knowe so mutche of S. Augustines meaninge next for as mutche as in respecte of him selfe he euermore fansiethe vs to be vnlearned howe he were hable to teache vs to knowe the same He assuerethe vs vpon his woorde that these woordes of S. Augustine muste néedes be pounded and restreined to that one onely mater maie not in any wise be stretched farther this he imagineth was S. Augustines meaninge Thus good Reader by M. Hardinges handlinge thou haste here a meaninge of S. Augustines that S. Augustine himselfe neuer meante For S. Augustine in the same mater and against the same Heretique Petilian although not in the same Booke writethe thus Siue de Christo siue de eius Ecclesia siue de quacunque re alia quae pertinet ad Fidem vitamque nostraÌ„ noÌ„ dicam Si Nos Sed si Angelus de Coelo nobis annuntiauerit praeterquà m quod in Scripturis Legalibus EuaÌ„gelicis accepistis Anathema sit VVhether it bee of Christe or of his Churche or of any thinge els what so euer perteininge either to our life or to our Faithe I wil not saie If I mee selfe but if an Angel from Heauen shal teache vs otherwise then wee haue receiued in the Bookes of the Lawe and in the Gospelles holde him accursed M. Hardinge saithe S. Augustine meante onely of one mater S. Augustine him selfe saithe he meante of al manner maters touchinge either Faithe or Life M. Hardinge saithe S. Augustine meante this onely of him selfe S. Augustine him selfe saithe be meante it of any other yea eueÌ„ of the Angels of God And shal wee thinke M. Hardinge knoweth S. Augustines meaninge and S. Augustine him selfe knewe it not Verily S. Augustine in an other case concerninge the Arians as I haue touched twise before likewise refuseth the Determinations of al Councelles and Fathers and standeth onely to the Scriptures Neither wil I saithe he â–ª allege againste thee the Councel of Nice nor shalt thou allege againste mée the Councel of Ariminum c. Neither dothe S. Augustine onely saye thus but also yeeldeth a reason why he saithe it These be his woordes Auferantur de medio quae aduersus nos inuicem non ex Diuinis Canonicis Libris sed aliundé recitamus Quaerer fortasse aliquis Cur vis ista auferri de medio Quia nolo humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demoÌ„strari Haue away al those Authorities that either of vs allegeth against the other sauinge sutche onely as be taken out of the Heauenly Canonical Scriptures But perhaps somme man wil
are sure he hath none at al. Iudge thou nowe Gentle Reader whether of these Doctours thou wilt beléeue But what a vaine vanitie and folie is this wil M. Hardinge haue vs beléeue that God cannot be God onlesse he be allowed by the Churche of Rome and by the Pope Then are wée come againe to that the Tertullian writeth merily of the Heathens Nisi Homini Deus placuerit Deus non erit Homo iam Deo propitius esse debebit Onlesse God please Man wel though he be God he shal be no God And so nowe Man must be frendely and fauourable vnto God Wée beleeue M. Hardinge that the Holy Ghost is very God in déede not vpon the Popes or his Cleregies credite but as S. Augustine saith vpon the special warrante of the Woorde of God And therefore Nazianzene saithe Dicet aliquis non esse scriptum Spiritum Sanctum esse Deū Atqui proponetur tibi examen Testimoniorum ex quibus ostendetur Diuinitatem Sancti Spiritus testatam esse in Sacris Literis nisi quis valde insulsus sit alienus à Spiritu Sancto Some Man wil saie It is not written that the Holy Ghost is God But I wil bring thee foorth a whole Svvarme of Authorities whereby it shal wel appeare that the Godhed of the Holy Ghost is plainely witnessed in the Holy Scriptures Onlesse a Man be very dul and vtterly voide of the Holy Ghoste The Apologie Cap. 2. Diuision 1. We beleue that there is one Churche of God that the same is not shutte vp as in times past emong the Iewes into some One corner or Kingdome but that it is Catholique Vniuersal and dispersed throughout the whole world So that there is now no Nation which may truely complaine y◠they be shutte foorth may not be one of the Churche people of God and y◠this Church is the Kingdome the Body and the Spouse of Christe that Christe alone is the Prince of this Kingedome that Christe alone is the Head of this Body and that Christe alone is the Bridegroome of this Spouse M. Hardinge It is a world to see these Defenders They whiche haue not kepte Vnitie of Spirite in the band of Charitie which S. Paule requireth but haue seuered them selues from the Body of the Church tel vs now forsooth they beleeue that there is one Churche of God But what maie wee thinke this one Churche to be Can they seme to meane any other what so euer they pretend then this new Church of late yeeres set vp by Sathan through the ministerie of Martine Luther and those other Apostates his companions if it maie be named a Churche and not rather a Babylonical Tower For as touchinge that Churche whereof al Christen People hath euer taken the Successour of Peter to be the Heade vnder Christe whiche is the true Catholike Churche in theire Apologie they sticke not to saie plainely that it is clene fallen downe longe agone And therefore the beginning of Luthers Seditious and Heretical preaching they cal Herbam as muche to saie as the greene Grasse or first spring this interpreter nameth it the very first appearing of the Gospel leafe F. 7. And in the leafe F. 8. they saie that fortie yeeres agone and vpward that is at the first setting foorth of Luther and Zuinglius the Truth was vnknowen and vnheard of and that they first came to the knowledge and preaching of the Gospel Likewise in an other place they graunt that certaine and very strange sectes haue ben stirringe in the worlde euer since the Gospel did spring meaning the time when Luther first brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathanismer Thus hauing condemned the Churche of God whiche was before Luthers time and allowinge that for the true Churche the Gospel whereof first sprang out of Luther how can they auouche theire belefe and by what reason and learning can they make good that there is one Churche of God VVee would faine knowe whiche and where it is Is Luther and his congregation that one Churche of God or Zuinglius and his rable or Osiunder and his sort or Zuenckfeldius and his secte or Stancarus and his band or Balthasar Pacimontane and his rancke For al these and certaine other sectes haue Luther for their founder and for their Radix Iesse as it were from whence they spring And in deede euery learned man easely seeth how the gutters of their Doctrines runne out of Luthers sincke Of al these there is none but stoutly claimeth the name of the Churche Then how saie ye Defenders whiche Churche be ye name the Childe Yf ye name one wee sette the others against you c. How often in his bookes putteth Luther you and your Captaines in the rolle of those that he vtterly condemneth naminge roundly togeather Infidels Turkes Epicures Heretikes Papistes Sacramentaries And nowe if he should heare you chalenge the name of the one Churche of God to you and denie him and his folowers that claimed title would he not thinke ye stampe and rage would he not whetie his dogge eloquence vpon you and cal you worse then these aboue rekened yea and if he wist how worse then some of you be your selues The like courtesie maieye looke for at those other sectes of whiche euery one claimeth the name of this one Churche of God But ye saie that this One Churche is not shutte vp into some one corner or Kingdome but that it is Catholike and Vniuersal and dispersed through out the whole world True it is that ye saie what so euer ye thinke But the Holy learned and auncien Fathers where they cal and beleeue the Catholike Churche they meane as Vincentius Liriuensis declareth the Churche to be Catholike that is to saie Vniuersal for so the word signifieth in respecte of a threefold Vniuersalitie of places whiche this Defender here toucheth of times and of menne whiche he toucheth not In the Catholike Churche we must haue a great care saithe he that we hold that whiche hath euery where euermore and of al persons ben beleeued If these Defenders proue not the Churche they professe them selues to be of to haue this threefold Vntuer salitie then is their Congregation not this one Churche nor of this one Churche of God but the synagog of Antichriste And although the Authours of this Apologie crake of the great increase and spredding abroade of their Gospel and now glorie in the number of Kingedomes Dukedomes Countries common VVeales and Free Cities Yet hath it not gone so farre abroade as the Arians heresie did by three partes of foure VVhiche was at length vtterly extinguished as this shal be That the Catholike Churche is the Kingedome the Body and the Spouse of Christe we acknowledge Of the same Kingdome we confesse and beleeue Christ to be Prince alone so as he is Heade of this Body alone and so as he is Bridegrome of this spouse
fuerunt mutua inter ipsos Charitate vt alius alio Praeceptore ac Duce vsi fuerint Aske of your Fathers and they wil telle you that although Bishoprikes be diuided and sundred by distance of place yet were they euer knitte togeather as with a Garlande and euer ruled by One Aduise In deede the People was euer mingled togeather But the Bishoppes were al so ioined in Charitie that euery of them was contente to be taught and to be leadde by other Therefore as many Faithes in sundrie Faithefulles are but One Faithe as many Churches are but one Churche as many Baptismes are but one Baptisme Euen so saithe S. Cyprian many Bishoprikes are but One Bishoprike and therein as wel the Bishop of Rome as also euery other seucral Bishop hath his portion I saie The Bishoprike of Rome is not this Whole Bishoprike but a Parte Not the Body of the Sunne but a beame Not the stemme of the Trée but a braunche And thus by S. Cyprians minde neither doothe one Bishop holde of an other Nor is any One Bishop Heade of the Whole Nor is One Bishop al in al but al Bishoppes are onely One The Apologie Cap. 3. Diuision 6. And accordinge to the iudgement of the Nicene Councel wee saie that the Bishop of Rome hath no more iurisdiction ouer the Churche of God then the reste of the Patriarkes either of Alexandria or of Antioche haue M. Hardinge If it be a shame to belie the Deuil accordinge to the olde Prouerbe what is it to belie the Churche of God represented in the Nicene Councel The sixth Canon amonge al others of the Nicene Councel is that you grounde your surmise vpon I knowe wel For that hath benne wreasted to your purpose by certaine of your side And the same rightly construed maketh moste againste you For it seemeth to acknowledge the Bishoppe of Rome his Supremacie and Soueraigntie of iudgement ouer other Patriarkes These be the woordes of the Canon rightly Englished hed Let the Auncient custome continewe in force whiche is in Egypte Lybia ▪ and Pentapoli so that the Bishop of Alexandria haue Power ouer them al. Quandoquidem etiam Episcopo Romano hoc consuetum est For asmuch as the B. of Rome hath thus vsed Likewise in Antiochia also and in other Prouinces let the Churches keepe theire Prerogatiue VVhat can be gathered of the woordes of this Canon but that for ratefiynge the iurisdiction of the Patriarkes of Alexandria and Antiochia the Fathers of the Nicene Councel thought good to alter nothinge but to folowe the Auncient custome of Olde time vsed and allowed by the B. of Rome For it is asmuche to saie as this In asmuche as the B. of Rome hath benne wonte from the beginninge to graunt to the B. of Alexandria iurisdiction ouer Egypte Lybia and Pentapoli the Nicene Councel folowinge his authoritie and rule or at the least his vsage willeth and graunteth that the saide Bishop retaine and keepe his auncient right For if the B. of Alexandria had not receiued sutche iurisdiction by Auctoritie and graunt of the B. of Rome of olde time what reason shoulde haue moued those Fathers for confirmation thereof to alleage the custome of the B. of Rome And in that case whereto perteined the additiō of the cause Quia Episcopus Romanus hoc consueuit bicause this was the Bishop of Rome his custome If this had not benne theire meaninge they would neuer so haue spoken For what was his custome other then to allotte those Prouinces to the B. of Alexandria If any other thinge be alleaged to haue benne his maner and custome besides that the woordes of the Canon beare it not what had that benne to the purpose what so euer it be for cause and confirmation of the B. of Alexandria his iurisdiction ouer Egypte Lybia and Pentapoli Alleage you Defender for olde custome of the B. of Rome what elles you liste so that you make no violence to the Canon and thereupon make your argument inferringe of your allegation the Conclusion Ergo the B. of Alexandria ought to haue iurisdiction ouer Egypte Lybia and Pentapoli and you shal finde it to be suche an argument as any Sotte woulde be ashamed to make Against this if it shal like you to Replie wee warne you before that neither ye take aduantage of a doubteful interpretation as we knowe that Canon to be founde in diuerse Bookes not so plainely Translated and therefore we require you to stande to the Original as it is in Greeke neither that ye defende your lie with the wrested Exposition of Theodore Balsamon who hath written Greeke Commentaries vpon the Canons of the Councels sithens the schisme of the Greekes him selfe beinge a Schismatike For he beinge a Greeke borne and prick◠with the hatred of his Nation against the Latine Churche and specially the See of Rome in thexposition of that sixth Canon of the Nicene Councel swarueth bothe from learninge and also from reason The B. of Sarisburie In déede it is a shame to belie any creature for that lieinge is shameful of it selfe And therefore M. Hardinge ye mighte doo mutche better to vse it lesse You haue brought vs here an Exposition of the Councel of Nice sutche as I thinke from that time vntil this time hath seldome benne hearde of You saie The Bishop of Romes Custome was to geue Iurisdiction to the Patriarkes of Alexandria of Antioche and of Hierusalem and that thei had none Authoritie of Gouernmente but onely so mutche as was limited and allowed by him And this you saye was the onely and vndoubted meaninge of that Councel This fantasie is not here auouched by any Auncient Doctour or Learned Father Therefore wée muste thinke what so euer it be it is your owne And weighinge the strangenesse of the same I muste needes saie of yow as S. Hierome saide sometime of one Rheticius in the like case Rheticius eloquens quidem est sed ineptus Interpres Rheticius is an eloquente man in deede and yet but a fonde Interpreter For it is certaine and knowen euen vnto Children that the Bishop of Rome before the Councel of Nice had neither sutche Custome of Superioritie nor sutche dealinge of Iurisdictions Pope Pius Secundus saithe Ante Nicenam Synodum vnusquisque sibi vixit paruus respectus ad Romanā Ecclesiam halebatur Before the Councel of Nice euery Bishop liued to him selfe and there was then smal regarde had to the Churche of Rome As for our sortishe Argumentes sutche as by your iudgemente any sorte would be ashamed to make I maye leaue them wel to you M. Hardinge not for that ye lacke them greately but for that as it appeare the by your Bookes ye knowe beste howe to vse them Touchinge the sixthe Canon of this Councel whiche you imagine is so darke and doubteful I truste it shal be plainely and clearely opened by them that were neuer hitherto accounted sottishe The woordes
doo with menne that they should heare my Confessions as if they weare bable to beale al my griefes VVhen they heare me speake of mee selfe how can they tel whether I doo saie the truthe or no For noman knoweth what is donne in Man but the sprite of Man that is in Man How be it hereof haue growen many vnnecessarie and curious questions what Yeeres what Monethes what Daies what Houres what Manner what Order of Penance should serue for euer seueral sinne In Resolution of whiche doubtes stoode the Iudgement of the Prieste And therefore Carolus Magnus in in his Lawes straitely commaundeth that the Priestes should be skilful in the Booke of Penance But as touchinge the Iudge of Sinnes S. Chrysostome saithe Ante Deum confitere peccata tua Apud Verum Iudicem cum Oratione delicta rua pronuntia Confesse they sinnes before God Before the True Iudge with praier pronounce thine offenses And againe Cogitatione fiat delictorum exquisitio Sine Teste sit hoc Iudicium Solus te Deus confitentem uideat Let the examination of thy sinnes be wrought in thy Harte Let this Iudgement be VVithout VVitnesse Let God Onely heare thee when thou makest thy Confession And againe he saithe Medicinae locus hîc est non Iudicij non poenas sed peccatorum Remissionem tribuens Deo Soli dic peccatum tuum Heere is place of Medicine and not of Iudgement geuinge not punishement but Remission of Sinnes Open thy sinne to God Alone And therefore in M. Hardinges owne Canons it is noted thus Confessio fit ad ostensionem Poenitentiae non ad impetrationem veniae Confession is made vnto the Prieste not thereby to obteine forgeuenesse but to declare our repentance And againe Confessio Sacerdoti offertur in Signum veniae acceprae non Causam Remissionis accipiendae Confession is made vnto the Prieste in token of remission already obteined and not as a cause whereby to procure Remission And yet is the Prieste a Iudge al this notwithstandinge and pronounceth sentence as a Iudge of Doctrine of Open Sinne of the Offence of the Churche and of the Humilitie and Heauinesse of the Penitent and as a Iudge togeather with the Elders of the Congregation hath Authoritie bothe to Condemne and to Absolue Peter Lombarde him selfe saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per indicium Sacerdotis Al be it a man be Absolued before God yet is be not accoumpted Absolued in the face of the Churche but by the Iudgemente of the Prieste Likewise saithe S. Augustine Horror pritis publica Poenitentia satisfacere Sacerdotis Iudicio reconciliatum Communioni sociari I exhorte you first to make Satisfaction vnto the Churche by open penance and so to be restoared to the Communion by the discretion of the Prieste The order hereof as it is set foorthe by S. Cyprian was this Firste the Sinner by many outwarde gestures and tokens shewed him selfe to be penitent and sorowful for his sinne After that he made humble Confession thereof before the whole Congregation and desired his brethren to praie for him Lastly the Bishop and the Cleregie laide theire handes ouer him and so reconciled him So saithe Origen Qui lapsus est procedit in medium Exomologesin facit He that hathe offended commeth foorthe into the middes of the People and maketh his Confession Sozomenus likewise describinge the same Order saithe thus Rei ad terram sese pronos abijciunt cum planctu lamentatione Episcopus ex aduerso occurrit cum Lachrymis ipse ad Pauimentum lamentando prouoluitur vniuersa Ecclesiae multitudo Lachrymis suffunditur They that haue offended fal downe flat with weepinge and lamentation to the grounde The Bishoppe commeth to him with teares and him selfe likewise falleth downe and the whole multitude of the Churche is powred ouer and ouer with teares I vse the moe woordes herein for that the whole mater is longe sithence growen vtterly out of vse Notwithstandinge this is the Confession and Penance that S. Augustine speaketh of Of Open Confession M. Hardinge hee saithe The Keies were not geeuen to the Churche in vaine Of Open Confession hée saithe VVhat so euer ye Loose in Earthe shal be Loosed in Heauen Of Open Confession he speaketh al these woordes and not of any Auriculare or Priuate dealinge Yf M. Hardinge happen to doubte hereof let him looke better vpon his Bookes There shal he finde euen in the verie same place he hathe alleged these woordes partely goeinge before partely folowinge Agite Poenitentiam qualis agitur in Ecclesia vt oret pro uobis Ecclesia Iob dicit Si erubui in conspectu populi confiteri peccata mea Propterea Deus uoluit vt Theodosius ageret Poenitentiam publicam in conspectu populi Nolite permittere Viros vestros fornicari Interpellate contra eos Ecclesiam Doo Penaunce sutche as is donne in the Churche that the Churche maie praie for you Iob saithe I was not ashamed in the sight of al the people to confesse my sinnes Therefore God would that Theodosius beinge the Emperoure of the worlde should doo Open Penaunce euen in the presence of al y◠people Ye wiues suffer not your Husbandes to liue in fornication Comme before the Congregation and crie against them This is the Confession that S. Augustine speaketh of not Secrete or Priuate or in the Eare but Publique and Open and in the Sight and Hearing of al the people In like manner saithe S. Ambrose Multos necesse est vt ambias obsecres vt dignentur interuenire Fleat pro te Mater Ecclesia culpam tuam Lachymis lauet Thou muste needes humble thee selfe and desire many to intreate for thee Let the Churche thy Mother weepe for thee and let her washe thy offence with her teares This therefore M. Hardinge was no plaine dealinge with sutche sleight to turne Publique into Priuate and the Open audience of the whole people into one onely mannes secrete eare and so mutche to abuse the simplicitie of your Reader Certainely these woordes of S. Augustine Open Penaunce Confesse Openly In the sight of al the people That the vvhole Churche maie praie these woordes I saye wil not easily serue to proue your pourpose for Priuate Confession The Apologie Cap. 6. Diuision 3. Wee saie also that the Minister doth execute the Authoritie of Binding and Shutting as often as he shutteth vp the Gate of the Kingdome of Heauen against vnbeleeuing and stubborne persons denouncing vnto them Gods vengeaunce and Euerlasting punishment Or els when the dooth quite shut them out from the bosome of y◠Churche by open Excommunication Out of doubte what sentence so euer the Minister of God shal geue in this sorte God him selfe doth so wel alowe it that what so euer here in Earthe by theire meanes is Loosed and Bounde God him selfe wil
Touchinge Pius In Platina ye shal finde these wordes for one of that Popes saieinges Sacerdoâ—ibus magna ratione sublatas nuptias maiori restituendas videri As mutche to saie in English that Marriage was taken from Priestes with greate reason and that it semed it were to be restoared againe with greater This saieinge reporteth not that VViues were taken a waie from Priestes as you reporte neither that VViues ought to be restored to Priestes againe It speaketh onely of Marriage whiche as before a man enter into Holy Orders no Vowe beinge made is lawful so by orders taken a Vowe of chastâ—tie beinge solemly made is vtterly vnlawful If this saieinge had made so mutche for your pretensed Marriage as ye would men to beleue ye would neuer haue falsified it by sutch chauÌ„ge of woordes VVhether is be more expedient sutche as come to the clergy to be required to leade the Single life and to bind themselues thereto by Vowes or to enioie the common libertie of Mariage that we leaue to the Churche to discusse and order If Pius sawe many weightier causes for Priestes to haue VViues then for theire Single Life as ye pretende he did why did not he or you in his steede shewe vs what and how substantial they be If they be no better then you and your felowes haue vttered in your Sermons and wâ—tâ—inges hitherto they are not wortheâ—a Pipt nootte This saieing of Pius is wel to be weighed and scanned The B. of Sarisburie Who so euer shal wel consider the Fruites that haue growen of this trée maie easily iudge by whom it was planted Certainely S. Paule when he had géeuen rules touching the Cleregie that Bishoppes Deacons should be the Husbandes of One Wife immediately afterwarde in the same tenoure course of Speache saith thus The Sprite saithe plainely that in later times somme shal departe from the 〈◊〉 geeuinge eare vnto lieinge Sprites and to the Doctrine of Diuels vttering lies vnder Hypocrisie hauing theire Conscience burnte with a hote yron and therby made vnsensible Forebiddinge Marriage c. But M. Hardinge saithe there is no Lawe in the Churche to restraine Marriage and that Marriage is not nowe condemned by him and other of that side thought vnlawful Vniuersally in al menne for that he saithe was the Heresie of Valentinus Marcion Montanus and others but onely forebidden and thought vnlawful in a fewe By this answeare M. Harding maie séeme to make him selfe sommewhat better then was Valentinus and Marcion and other Olde Heretiques But further to healpe him and thorowly to cleare his Doctrine it wil not serue It is a CommoÌ„ knowen rule in yâ— Scholes Magis Minùs non mutant SpecieÌ„ Verily as he that killeth but a fewe menne is called a Mankiller Euen so he that Condemneth Marriage in a fewe muste likewise be called a Condemner of Marriage Neither dooth S. Paule when he prophesieth hereof say that somme should Condemne al kinde of Marriage Vniuersally in al manner of Menne but onely he saithe There shal be somme that shal forebidde Marriage Neither did al Heretiques Condemne Marriage in one sorte For somme of them condemned it Generally and thorowly and altogeather Somme others of them Condemned it onely in a fewe euen as M. Hardinge and his Felowes doo For thus S. Augustine writeth of the Heretiques named the Manichées Auditores qui appellantur apud eos Carnibus vescuntur agros colunt si voluerint Vxores habent Quorum nihil faciunt illi qui vocantur Electi Thei that emonge them be called Hearers doo bothe eate Pleashe and tille the grownde and Marrie Wiues too if they liste But no sutche thing maie they doo that be called Electi The Auditores or Hearers emonge the Manichées were as the laie people The Electi or Chosen were as the Cleregie These Heretiques the Manichées Condemned Marriage not generally in al sortes and degrées of menne but onely as M. Hardinge doothe in a fewe Yet were they Heretiques notwithstandinge and theire Doctrine was the Doctrine of Diuels S. Augustine saithe vnto them as he woulde also saie vnto M. Hardinge Non Concubitum sed vt longè antè ab Apostolo dictum est Verè Nuptias prohibetis Ye forebidde not Copulation or Cocubines But euen as the Apostle Prophesied loÌ„g before Verily and in deede ye forebidde Marriage Albeit it were but in a few All this M. Hardinge notwithstanding that it maie plainely appeare whoe 's Doctrine ye teache it shal be good and not form the pourpose briefely to disclose somme parte of it And here to passe ouer these woordes of Chrysostome Haec ipsa Coniunctio Maritalis malum est ante Deum This very Copulation of Man and VVife is euil before God And these of S. Hierome Quà m diu impleo Mariti officium non impleo officium Christiani As longe as I doo the de wtie of a Husband I doo not the devvtie of a Christian and other like Saieinges and Authorities before alleged Pope Innocentius in yâ— Condemnation of Marriage saithe thus Qui in Carne sunt Deo placere non possunt They that be in the Fleashe that is to saie in Marriage cannot please God And to this pourpose he allegeth these woordes of S. Paule To yâ— Cleane al thinges are Cleane But to the filthy and Infidelles wherby the same Innocentius vnderstandeth Married people nothinge is Cleane But boothe theire minde and theire Conscience is defiled Pope Siricius calleth Marriage Virium Luxuriam Foedas Cupiditates Vice Lecherie end Filthy Lustes One of your late Englishe Doctours of Louaine saith that the whole Easte Churche mainteining the lawful Marriage of Priestes euermore continewed there from the Apostles time vntil this daye mainteineth and contineweth a Schole of Filthinesse Further you maie remember that this rule is written in a Booke of your owne Doctrine and is geuen in Secrete as a Special Lesson vnto your Cleregie Si non Castè tamen cautè If thou deale not Chastely yet deale not Charily From whence had you this Doctrine M. Hardinge who set it firste abroche who taught it who coÌ„firmed it who allowed it If ye can say it is not yâ— Doctrine of the Diuel Yet verily I beléeue ye cannot saie it is in any pointe like the Doctrine of God S. Hierome hauinge occasion to speake of Antichriste saith thus Simulabit Castiratem vt plurimos decipiat He shal make a countrefeite shewe of Chastitie that he maie deceiue many Euen so S. Paule saith Habentes Speciem Pietatis Virtutem autem eius abnegantes Hauinge a colour of Godlinesse but the Power therof denieing vtterly But sommewhat to reliue your selfe ye allege these woordes of S. Augustine Ille prohibet Matrimonium Matrimonium qui illud Malum esse dicit non qui huic Bono aliud melius anteponit He forebiddeth Marriage that saithe Marriage is Euil and not he that before this thinge beinge Good
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
neuerthelesse passe vnder the general name of a Sacramente But thus wee saie It cannot be proued neither by the Scriptures nor by the Ancient Learned Fathers that this Number is so specially appointed and Consecrate to this pourpose or that there be neither moe nor lesse Sacramentes in the Churche but onely Seuen As for the Reasones that they of M. Hardinges side haue brought vs for proufe hereof they are too Childishe to be remembred For thus they saie The Booke in the Apocalyps hathe Seuen Seales The Seuen Angels there haue Seuen trumpettes Christe hath in his right hande Seuen starres Christ vvalketh in the middes of Seuen golden Candlesticks Zacharie savve Seuen eies vpon a stone There vvere Seuen Candlestickes in the Tabernacle Ergo saie they there muste needes be iuste Seuen Sacramentes in the Churche of God But vnto euery necessarie Sacramente of the Churche twoo thinges specially are required that is a Sensible outwarde Elemente and the Woorde of Institution And without either of these there is no Sacramente Therefore S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum Ioine the Woorde of Christes Institution vnto the sensible Creature or outwarde Elemente and thereof is made a Sacramente The Element or Creature in Baptisme is Water the Elementes or Creatures in Our Lordes Supper are Breade Wine The woordes of Institution are common and knowen The other fiue Sacramentes want either the Woorde or the Elemente or bothe togeather As for example Matrimonie Order and Penance haue the Woorde of God but they haue no outwarde Creature or Elemente Extreme Vnction and Confirmation haue neither VVoorde nor Elemente Therefore these fiue later in proper vse of speache are not taken for Sacramentes of the Churche For thus Alexander of Hales saithe Sacramentum Confirmationis vt est Sacramentum neque Dominus instituit neque Apostoli Sed postea institutum est in Concilio Meldensi The Sacramente of Confirmation as it is a Sacramente was not ordeined either by Christe or by the Apostles but afterwarde in the Councel of Melda So likewise Durandus saithe Matrimonium strictè proprié loquendo non est Sacramentum Matrimonie in dewe and proper kinde of speache is no Sacramente Nowe to that wée make accoumpte onely of Tvvo Sacramentes as instituted by Christe wherewith M. Hardinge findeth him selfe so mutche offended it maie please him to vnderstande that the Anciente Learned Fathers Irenaeus Iustinus Martyr Tertullian S. Ambrose Cyrillus Alexandrinus and others hauinge occasion to intreate of pourpose and specially hereof speake onely of Tvvo Sacramentes Baptisme and Our Lordes Supper and name none other S. Cyprian saithe Tunc demùm planè sanctificari esse Filij Dei possunt si vtroque Sacramento nascantur Then maie they be throughly Sanctified and become the Children of God if they be newe borne by both the Sacramentes S. Augustine saith Quaedam Pauca pro multis eademque factu facillima intellectu augustissima obseruatione castissima ipse Dominus Apostolica tradidit disciplina sicuti est Baptismi Sacramentum Celebratio Corporis Sanguinis Domini Our Lorde and his Apostles haue deliuered vnto vs a fevve Sacramentes in steede of many and the same in dooing moste easy in signification moste excellent in obseruation most reuerende as is the Sacrament of Baptisme and the Celebration of the Body and Bloude of Our Lorde Againe speakinge of Baptisme and the Supper he saithe thus Haec sunt Ecclesiae Gemina Sacramenta These be the Tvvoo Sacramentes of the Churche Paschasius saithe Sunt Sacramenta Christi in Ecclesia Catholica Baptismus Corpus Sanguis Domini These be the Sacramentes of Christe in the Catholique Churche Baptisme and the Body and Bloud of our Lorde To be short Cardinal Bessarion saithe Haec Duo Sola Sacramenta in Euangelijs manifestè tradita legimus Wee reade that these Onely tvvoo Sacramentes were deliuered to vs plainly in the Scriptures Here hath M. Hardinge in expresse woordes Bothe the Sacramentes and the tvvo sacramentes and the Onely tvvo Sacramentes of the Churche Iudge thou nowe therefore good Christian Reader what truthe thou maiste recken to be in him that saithe Beza and they of this side are manifestly founde liers Al these thinges notwithstanding the late pretensed Councel of Tridente with moste horrible threates and great Curses concludeth the contrarie Si quis dixerit Sacramenta Nouae Legis non fuisse omnia à Iesu Christo Domino nostro instituta aut esse Plura vel pauciora quà m septem aut etiam aliquod horum non esse veré propriè Sacramentum Anathema sit If any man shal saie that the Sacramentes of the Newe Lawe were not al ordeined of Our Lorde Jesus Christe or that there be fevver or moe then seuen or that any one of the same verily and in proper vse of speache is not a Sacramente accursed be he But ye saie Luther and the Germaines admitte three Sacramentes Baptisme the Lordes Supper and Penance And Philip Melancthon afterwarde founde out the fourthe O M. Hardinge what is it that thus enflameth your tongue to speake Vntruthe Yf it had pleased you to haue séene it Luther Melancthon plainely expressed theire owne meaninge and vtterly remoued al manner occasion of sutche cauilles Luther writeth thus Propriè ea visum est vocare Sacramenta quae annexis Signis promissa sunt Coetera quia Signis alligata non sunt nuda promissa sum Quò fit ut si rigidè loqui velimus tantùm duo sint in Ecclesia Dei Sacramenta Baptismus Panis cùm in his Solis institutum diuinitùs signum promissionem Remissionis Peccatorum videamus In Proper speache those wee cal Sacramentes whiche are promissed with signes annexed The reste that haue no Signes are bare promisses Wherefore speakinge hereof precisely and strictely there are Onely tvvo Sacramentes in the Churche of God Baptisme and the Breade for as mutche as in these Onely we finde bothe the Signe ordeined by God and also the Promisse of Remission of Sinnes Likewise Melancthon saithe He can wel cal Order a Sacrament so that it be knowen from Baptisme and the Supper whiche in Proper speache and verily be called Sacramentes The Apologie Cap. 11. Diuision 3. Wee saie that Baptisme is a Sacramente of the Remission of Sinnes of that wasshing which we haue in the Bloud of Christe and that no person whiche wil professe Christes name ought to be restreined or keapte backe therfrom no not the very Babes of Christians forsomutche as they be borne in sinne and doo perteine vnto the people of God M. Hardinge As ye acknowldege fewe Sacramentes so ye speake of them very slenderly Baptisme ye saie is a Sacramente of the remission of sinnes and of that wasshinge whiche wee haue in the Bloude of Christe Now whereas ye meane as within fewe lines ye declare by the name of a
thinge of an other Substance If ye haue an Authour why comme you without him If it be onely of your selfe why should wée beléeue you If Aliud signifie onely a Substance and nothinge els why doothe S. Augustine saie as it is before alleged Sacramenta sunt Signa terum Aliud existentia aliud Significantia Why saithe S. Augustine againe Aliud est Sacramentum Aliud Virtus Sacramenti Why saithe S. Ambrose Aliud est Elementum Aliud Consecratio For by your Diuinitie the Sacramente the Fourme the Consecration be Accidentes onely and maie not be taken for the Substance Verily for ought that I can learne Aliud is nothinge els but Res alia an other thinge whether it be the Substance or the Accidente For I thinke ye haue no◠forgotten the Olde rule Vnumquodque in suo genere est quid Wée saie The Nature and Substance of the Breade Wine is not clearely changed or cōsumed into Nothinge as many haue dreamed in these later daies Here M. Hardinge commeth roughly in as his manner is and saithe ye belie vs vvee saie not so God forebid Thus he crieth out before he be striken Salomon saithe Impius fugit nemine persequente The gilty fleeth before he be chased For notwithstandinge there be multitudes of folies in his Doctrine yet with this folie wée charge him not But whether any of his Felowes haue so saide or no I reporte me to his Maister Peter Lombarde His woordes be these Quid ergo fit de Substantia Panis Vini Illi dicunt vel in praeiacentem materiam resolui vel in nihilum redigi What then becommeth of the Substance of the Breade and VVine They saie either that it is resolued into the mater that was before or els that it is consumed into nothinge Mary God forebid saithe M. Hardinge So coye and careful he is for his holy Fourmes and his kingedome of Accidentes He saithe The whole Substance of the Breade is cleane abolished not one parte thereof remaininge yet maie it not be turned into nothinge And as if the mater were wel woorthe somewhat be assureth the same sadly with a greate detestation God forebid Hereof somethinge might be saide if it were any thinge woorthe the hearinge But good Reader thou shalt lose nothinge by the silence For I assure thée verily it is woorthe nothinge Yet M. Hardinge firste geueth vs his courteous menti and afterwarde in his familiar manner chargeth vs by plaine termes with a lie and suddainely crieth out as he saith beyonde the modestie of his natural disposition What is Iuggsinge what is Lieinge what is Falsehedde what is Falsifieinge what is wickednesse of Falsaries if this be not I might saie O Sirs Holde the man Good Christian Reader in al these Whattes thou wilte happily thinke there should be somewhat Now be it in déede it is but a pangue of M. Hardinges Rhetorique leste thou shouldest thinke that hauinge spente so many waste woordes in the ende he had saide nothinge But what is the mater M. Hardinge What moueth you to make this piteous outcrie For soothe bicause wée saie The Breade and VVine remaine the same they were before But these be S. Ambroses owne woordes they be not ours wée make them not wée change them not but reporte them simply as wée finde them As they were written in Latine by the Authour these they are Panis Vinum sunt quae erant in aliud mutantur The Breade and VVine are the same that they vvere and are changed into an other thinge Therefore it appeareth al these Exclamations of vvhat is lugglinge vvhat is Lieinge c. perteine vnto S. Ambrose the Authoure hereof and not vnto vs. Nowe for so mutche as it hath pleased M. Hardinge so earnestly to calle vs foorthe to construe him these vvoordes I beséeche thée good Reader marke wel what Constructions he and his Felowes haue imagined fansied vpon the same Firste of al Lanfrancus the chiefest Champion of that side thought it the wisest waie vtterly to denie these woordes and to saie They were neuer written by S. Ambrose For thus he stormeth against Berengarius O mentem amentem O hominem impudenter mentientem O puniendam temeritatem Ambrosium accire testem praesumis quòd Panis Vinum Altaris per Consecrationem non definant esse quoderant sed commutentur in aliud quod non erant Et quidem si de Sacramentis seu de coeteris de quibus Ambrosius scripsit omnes reuoluat Libros quos Ecclesia in vsu nunc habet tale quid ab Ambrosio dictum taliterque expositum nusquam repetire valebit O madde minde O impudent Lier O rashenesse woorthy of pounishement Darest thou to allege S. Ambrose for a witnesse that the Breade and Wine of the Aultar leaue not by Consecration to be that they were before but are changed into an other thinge that they were not Nowe truely if he peruse al the Bookes that S. Ambrose hath written either of the Sacramentes or of other maters I meane sutche Bookes as the Churche hath no we in vse he shal neuer finde any thinge so vvritten by S. Ambrose and so expounded But M Hardinge thought he might not wel thus doo without empeachement of his modestie For the very same woordes are to be founde extante apparent in euery Booke Therefore allowinge the woordes he thought it beste to folowe his Maister Peter à Soto and to delaie qualifie the same with some Construction Thus therefore he saithe Sunt quae erant in aliud mutantur Doothe it not folowe by good Logike Mutata sunt ergo sunt They be changed Ergo they be In Louaine perhaps In other Vniuersities I doubte whether it haue hitherto benne allowed or no. For by this Logique where as S. Hierome saithe Superbia mutata est in Humilitatem M. Hardinge maie conclude as he doothe nowe Superbia mutata est Ergo est Pride is changed into Humilitie Ergo Pride is or remaineth stil And whereas S. Paule saithe Commutauerunt Veritatem Dei in mendacium By this Logique M. Hardinge maie saie Mutata est Ergo est The Truthe of God is changed into a Lie Ergo It is Goddes Truthe stil notwithstandinge And to take further viewe of M. Hardinges Construction thus he saithe Panis Vinum sunt quae erant id est qualia erant The Breade and VVine be in Substance the same that they were that is to saie They be in qualities or Accidentes as they were They are changed in Aliud into an other thinge that is Into an other Substance Thei are Changed that is Thei are Transubstantiate They be that is They be not That they vvere that is that they vvere not Thus Substance is Accidens Accidens is Substance Beinge is not Beinge Not Beinge is Beinge Remaininge is not Remaininge Changinge is not Changinge And the same thinge is not the same With sutche prety Constructions M. Hardinge can teache vs
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 mass- 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
Fornicationem non esse peccatum Martinus de Magistris in suo libro De Temperantia quaestione secunda de Luxuria dicit se fateri Fornicationem Simplicem esse Peccatum Mortale Tamen dicit insuper quòd oppositum credere non sit Haereticum quia vt dicit Testimonia Scripturae Sacrae non sunt expressa The Greekes as Guido chargeth them saie that Simple Fornication is no Sinne. Martinus de Magistris in his Booke Of Temperance and in the seconde question disputinge of Lecherie graunteth in deede that Simple Fornication is deadly Sinne. And yet he saithe It is no Heresie to beleeue the contrarie for that as he saithe the Testimonies of the Scriptures touching this mater are not plaine Here M. Hardinge ye haue your owne Doctours minde Martinus saithe It is no Heresie to beleeue that Simple Fornication is no Sinne And this he saithe euen in the very same Booke that he hath written De Temperantia So daungerously M. Hardinge and so shamefully are we deceiued in alleginge your Peltinge Doctours And therefore Alphonsus concludeth thus Sed cum pace illius dixerim ego credo Martinum alioqui virum Doctum in hac parte errasse But to speake with his fauour I beleeue that Martinus de Magistris in this behalfe was mutche deceiued M. Hardinge After this fowle lye foloweth an other Let him remember say these Defenders that they be his men that haue decreed that a priest for fornication ought not to be remoued from his cure To this we may saye that although he be not depriued of his cure yet he may be punished other wise But let vs see how they would proue that they saye By their note in their margent they send vs for proufe to the canon lawe 3. quaest 7. Lata Extra de bigamis Quia circa As touching the chapter Lata in the decrees we finde none suche And in Causa 3. quast 7. there is nothinge to this purpose The paragraphe Quia circa Extra is vnderstanded of them who being in the state of bigamie are not to be promoted to holy orders and not of one who is already made priest that he be not for Fornication remoued But to vnderstande what was donne to a priest that had committed fornication by order of lawe in case any Bishop or priest or deacon after degree of deaconship taken had benne conuict of fornication or aducutrie he was deposed and castout of the Churche and enioined to doo penaunce amonge the lartie VVhiche thinge S. Syluester at length mercifully changed enioininge ten yeres penaunce after a prescript forme whiche to oure newe cleregie woulde seeme very harde and straite Yea further the lawe of the Churche in this case so litle beareth with the sinnefull life of Clerkes that if any Bishop in his Dioces had consented and borne with the fornication of Priestes or Deacons or with the crime of incest for money or praier or had not by Auctoritie of his Bishoply Office duly punished sutche faultes committed the same shoulde be suspended from his Office And this muche wee haue shewed touchinge the remouinge of a Prieste not onely from his benefice but also from his office for cause of fornication wherein these menne moste falsely haue slaundered the Churche as now to any man it may appeere The B. of Sarisburie Here M. Hardinge ye shewe your selfe to be mutche vnskilful in your owne Canons The simpleste Proctour in your Courtes coulde soone haue tolde you that yee are ouer farre deceiued For thus it is written by expresse woordes in your owne Glose vpon the Decrees Dicunt neminem hodiè propter Fornicationem esse deponendum nisi in ea perdurat They saie that for Fornication noman ought this daie to be deposed onlesse he continewe in the same And leste ye shoulde in any wise mistrust or doubte your Glose it is also thus noted of pourpose in faire great letters in the Margine Fornicationis causa hodiè nemo est deponendus Novv a daies noman maie be deposed for Fornication Were there nothinge els to be saide yet this thinge onely were sufficiente But Panormitane also your greateste Canoniste like wise saithe Ad varietatē temporū debent mutari statuta humana Ideò hodie ex Simplici Fornicatione Clericus non deponitur The Lawes of Menne ought to be altered accordinge to the change of times And therefore nowe a daies for Simple Fornication no Prieste is deposed from his benefice Likewise ye haue it noted vpon your Decrees Communiter dicitur quod pro Simplici Fornicatione Clericus deponi non debet Quia pauci sine illo vitio inueniuntur It is commonly saide that for Simple Fornication no Prieste ought to be depriued For that fevve Priestes are founde vvithout that faulte Againe Panormitane saithe to like effecte Clericus Concubinarius in officijs vitandus non est nisi sit notorius A Prieste that keepeth a Concubine onlesse he be notorious maie not be refused in his Seruice Sundrie other sutche like Authorities your pooreste Proctoure coulde haue brought you Howe be it you saie S. Syluester in sutche cases enioineth tenne yeeres penance This was true in deede M. Hardinge But it was true in Olde forne yeeres aboute twelue hundred yeeres agoe Nowe Syluester is paste quite out of minde and his Lawe with him Your owne folke nowe can saie Nunc aliud tempus alij pro tempore mores Martinus Poenitentiarius saith Ecclesia multos huiusmodi Canones exufflauit quia onerosi sunt The Churche hathe blowen awaie many sutche Canons for that thei be too burthenous Looke better on your Bookes M. Hardinge Your owne Lawe saithe Fornicationis causa nemo hodiè deponendus est Quia corpora hodiè sunt fragiliora Noman nowe a daies ought to be depriued for Fornication and that bicause our bodies are frailer then they were woonte to be And therefore touchinge that cruel tenne yeeres Faste appointed by Syluesters Constitution the Glose there saithe thus Potest ieiunare per alium vel potest dare numum pro Ieiunio Hee maie Paste by somme other man or els He mai geeue a good Penny and so redeeme his whole tenne yeeres Faste But there is graciousely added a special prouiso In the behalfe of him that shal receiue this Penny Sed debet iste Donarius esse talis quòd non euincatur ab illo cui donatur Alias non contingeret liberatio But it muste be sutche a Penny that it be neuer euicted againe by Lawe from him that receiued it Otherwise he shoulde not be discharged of his penance In like manner saithe Pope Pelagius Defectus nostri temporis quibus corpora ipsa hominum defecerunt districtionis illius non patitur manere censuram The weakenesse of our time by meane whereof the very bodies of menne are decaied doothe not suffer the rigoure of that Lawe to continewe Otho Bonus in his Constitution Legantine saithe Remoueant ipsas
Aloisius Pope Paule the thirdes Sonne committed againste Cosmus Cherius the Bishop of Fanum what Iohn Casa Archebishop of Beneuentum the Popes Legate at Venice wrote in the commendation of a moste abominable filthinesse how he set foorthe with moste lothesome woordes and wicked eloquence the mater whiche ought not once to proceede out of any bodies mouthe To whose eares hath it not comme that Alphonsus Diazius a Spaniarde beinge pourposely sente from Rome into Germanie so shamefully and Diuelishely murthered his owne Brother Iohn Diazius a moste Innocente and a moste Godly man onely bicause he had embraced the Eospel of Iesus Christe and woulde not returne againe to Rome But it maie chaunce to this they wil saie These thinges maie sometime happen in the beste gouerned Common Wealthes yea against the Magistrates willes bisides there be good Lawes made to pounishe sutche I graunt it be so But by what good Lawes I would know haue these great mischieues benne pounished emongest them Petrus Aloisius after he had donne that notorious Acte that I spake of was alwaies chearished in his Fathers bosome Pope Paule the thirde and made his very dearlinge Diazius after he had murthered his owne Brother was deliuered by the Popes meanes to th ende he might not be pounished by good Lawes Iohn Casa the Archebishop of Beneuentum is yet aliue yea liueth at Rome euen in the eie and sighte of the moste holy Father M. Hardinge Courtisanes wente abroade so as the Matrones doo some rode on Mules some dwelled in goodly houses VVhiche particulare disorders as there they continewed not many yeeres * so in these daies they haue benne reformed VVherein ye folowe the Father of your Haeresies and schoolemaister of your malice the Deuill who in Scripture is called Accusator Fratrum nostrorum the accuser of our Brethren But sirs how leape ye from Rome to Placentia from the Cleregy to a Temporall Duke whome ye call the Popes Sonne though he was not his Sonne beinge Pope but by lawful Matrimonie before holy Orders taken For suche a one was Peter Aloisius of whom ye speake Be it that he was an euill man VVhat maketh that against the Churche what for Defence of your newe Gospell If Iohannes Casa beinge yet a younge spring all before he came to be a Clerke and longe before he was either Bishop or Legate made certaine amorous Sonettes in Italian rime foloweinge the Italian poete Petrarcha to whiche kinde of exercise the good wittes of Italy in youth are muche geuen and without naminge any persone flatteringly smoothed that heinous facte rather then praised wherein neuerthelesse he did euill we confesse and for the same ouersight of his youth was notwithstandinge his other excellent qualities kepte backe from the dignitie of Cardinalship duringe his life all this beinge graunted and considered what hindereth it the estimation of Christes Churche And what furthereth it your false Doctrine your Schismes and your Heresies Touchinge the Deathe of Iohn Diazius the Spaniarde ye tell many lies at once The B. of Sarisburie Wée leapte not so lightly to Placentia M. Hardinge but rather reaste at Verona and saie the Truthe For Pope Paulus that should haue pounished his wicked Sonne and haue burnte him to deathe for his abominable outrage remoued not to Placentia but remained stil in Rome Iohannes Sleidanus saithe that the yonge Gentleman the Bishop of Fanum vpon whome Petrus Aloisius the Popes Sonne had shewed that horrible villanie shortely after died for shame and heauinesse Yet he saithe it is thought of somme that Petrus Aloisius after his wicked acte committed gaue him poison and so killed him leaste he should make complainte thereof vnto the Emperoure He addeth further Paulus nihil ò secius impensè amabat Filium ad ipsius amplificationem omne studium conuertit Et cùm de eius flagitijs nonnunquam audiret fertur non admodum aegrè tulisse hoc solùm consueuisse dicere Haec illum vitia non se commonstratore didicisse Pope Paule neuerthelesse fauoured his Sonne aboue measure and bestowed al his care to encrease him in Honoure And whereas he hearde sometime of his shamful actes the reporte is that he was not mutche offended therewith but vsed onely thus to saie Wel yevv is he neuer learned these vices by my example So cruel and terrible is the Pope in repressinge of Sinne. But God of his Iustice would not suffer sutche abomination to escape vnpounished Certaine of the Nobles of his owne Cittie not longe after arose againste him slewe him in his owne Palaice hunge out his vile Carkesse in shameful sorte by a chaine ouer the walles afterwarde threwe it ouer into the mote The people of al sortes ranne gladly to the sight and stabbe him in on euery side with theire Daggers and trodde him filthily vnder theire feete Yée saie the particulare disorders of your Courteghianes in these daies at the laste haue benne Refourmed And yet by very credible reporte euen within these twoo yeeres whiche was in the yéere of our Lorde 1565. by a persite viewe taken there were founde in Rome to the number of eight twentie thousande weemen of that sorte If this be the Reformation of the Churche of Rome what was it then before it was thus Refourmed As for that moste horrible Booke of Iohannes Casa so vile and so lothesome that no Heathen eares coulde abide to heare it O howe fauourably and howe frendely it is excused He was then ye saie but a yonge man but a springal no Bishop no Clerke He named no personne It was but a kinde of exercise an ouersighte an Amorous Sonette The good wittes of Italie be muche geuen to it He praised not that faulte but onely smoothed it O M. Hardinge what abomination is there vnder Heauen but ye can diuise waies howe to smoothe it But he was pounished ye saie ful soare for his ouersight For he coulde neuer be made Cardinal duringe his Life Yea good M. Hardinge And al this muste wée beléeue bicause you speake it The Pope made him the Archebishop of Beneuentum and Legate a Latere and thereby one of his Secrete Councel in parte of this cruel pounishmente But though he vpon that or somme other occasion were keapte backe from beinge Cardinal yet were there others made Cardinalles in al respectes as had as he Reade Andreas Alciatus that notable Ciuilian And ye shal finde what a minion was made Bishop of Comum when Paulus Iouius was put biside Reade Paulus Iouius in the Life of Clemens 7. and learne what prety folkes then were made Cardinalles and for what causes As for your owne Onuphrius he speaketh Parables and casteth colours and woulde seeme to meane more hereof then he durste to vtter The Emperour Tiberius sommetime placed Nouellius Tricongius in most highe and Honorable roome and made him Proconsul in parte of recompense of his good seruice for that
Pope Bonifacius and that Kinge that if he did not onely excommunicate him but also offered gifte of his Kingedome to Albert the Emperour as Platina your Authour herein writeth he maie seeme therein to haue done not altogeather so euill as ye pretende For as bothe AEmilius and Platine doo witnesse the cause of their fallinge out was that whereas the Pope being first sued vnto by Cassanus a Christian Prince and a greate Conquerour in the Easte to ioine with him for the recouery of the Holy lande sente the Bishop of Apamea to the Frenche Kinge for his necessary aide in that so common a quarell of al Christendome he beinge offended either that the sute was not firste made to him either for that the saide Bishop had done his Ambassade with she we of more Auctoritie then the Kinge thought it became him or vpon some other priuate grudge did not onely vtterly refuse to sende any healpe towarde the voiage but also contemptuously beside common order and cruelly committed the Popes Legate to Prison and there kepte him vntill suche time as through the Popes interdict the Kinge was compelled to set him at libertie Nowe of geuinge awaie his Kingedome this chiefe Frenche Historiographer maketh no mention And if the Pope so did why maie he not seme to haue done it rather to feare him and to reclaime his minde from disobedience Verely Platina writinge it declareth howe before the Pope proceded to that extremitie the Frenche Kinge did what in him laie to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike The B. of Sarisburie Here M. Hardinge ye stammer in your tale and knowe not wel what to saie If the Pope gaue awaie the Kingedome of France from the Prince he did it ye saie to the intent to feare him A prety diuise to fraie a Kinge to pulle the Crowne Emperial from his heade Firste this Pope Bonifacius is he of whom it was saide Intrauit vt Vulpes Regnauit vt Lupus Mortuus est vt Canis He entred into the Popedome as a Foxe He reigned as a Woulfe he died in prison as a Dogge In Solemne Procession he wente attired with the Crovvne Emperial and Robe of Maiestie as an Emperoure and commaunded the Naked svverde to be borne before him In the Storie of his Life ioined with his owne Booke named Sextus Bonifacij 8. it is written thus Moritur hoc modo Bonifacius qui Imperatoribus Regibus Principibus Nationibus Populis terrorem potiùs quà m Religionem inijcere conabatur Thus died Pope Bonifacius a man that sought more to strike terroure into Emperours Kinges Princes People and Nations then true Religion This Bonifacius saithe Sabellicus sente to the Frenche Kinge for monie as he pretended towardes the recouerie of Hierusalem The Bishop of Apamea beinge his Legate in that behalfe vttered certaine greate woordes in the presence of the Kinge and threatened him onlesse he woulde graunte it The Kinge not quietly bearinge sutche presumptuous boldenesse commaunded the Apostolique Legate vnto warde This iniurie so inflamed the Popes choler that immediately he sente the Archebishop of Narbon to the Kinge to require him to set his Legate at libertie otherwise to tel him that for his wickednesse the righte of his Kingedome was fallen to the Churche of Rome Thus Sabellicus in fauoure of the Pope thought it good somewhat to shadowe the mater But others thereof haue written thus Bonifacius 8. mandat Regi se esse Dominum in Spiritualibus temporalibus in vniuerso Mundo Vtque Rex recognoscat Regnum Franciae à se Contrarium enim sentire tenere Haereticum esse Bonifacius 8. sente vnto the Frenche Kinge and tolde him that he was Lorde bothe in Spiritual and also in Temporal maters throughout the worlde and therefore that the Kinge shoulde holde his Kingedome at his hande For otherwise to thinke and holde he saide it was Heresie This is it that in the name of the Pope is noted in your Glose Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the Sinne of Idolatrie and Infidelitie Hereof Vrspergensis writeth thus Habes Roma quod sitisti decanta Canticum quia per malitiam non per Religionem orbem vicisti O Rome thou haste nowe that thou haste so longe thirsted after Nowe singe menly For by thy malice not by Religion thou haste conquered the worlde The Kinge beinge moued herewith commaunded that none of his Cleregie shoulde comme to the Popes Councel He openly burnte the Popes vvrites He commaunded the Popes Legate to departe out of his Realme He forebade that any monie shoulde be made thence to the Pope He gaue out Proclamations that none of his Subiectes shoulde goe to Rome And in the Synode at Parise he charged the Pope with Pride Ambition Murder Simonie and Heresie Thus mutche of the dealinge of the Crowne of France vnto a stranger that is to saie of the Faithe and Reuerence that the Pope beareth to Kinges and Princes Here folowed sommewhat of the spoilinge of the Duke of Sauoie and of the alteringe of the state of Florence whiche thinges I thought it beste to passe ouer as not woorthy of any Answeare The Apologie Cap. 5. Diuision 4. Wee are accloied with Examples in this behalfe and it should be very tedious to reckē vp al the notorious practises of the Bishoppes of Rome But of whiche side were they I beseche you that poisoned Henrie the Emperoure euen in the receiuinge of the Sacramente Whiche poisoned Victor the Pope euen in the receiuinge of the Chalice Whiche poisoned our Kinge Iohn Kinge of England in a Drinkinge Cuppe Whoe so euer at least they were and of what secte so euer I am sure they were neither Lutherans nor Zvvinglians M. Hardinge The Findes of Hell were not yet let loose that begate Lutherans Zwinglians and Caluinistes And hereof we vnderstande the youthe of your Churche whiche hauinge diuided it selfe from the olde and Catholike Churche is no other but the malignante Churche and Synagoge of Satan To answeare your demaundes VVho so euer they were that poisoned these greate personages if they were poisoned at all good men were they not neither the doers nor the counsailours Henry of Luxenburg it was who was poisoned by reporte VVhome your Latine Booke printed amonge the Huguenots calleth Henry the seuenth M. Doctor Haddon in his answeare to Osorius accompteth him the fourthe in bothe your Englishe translations that I haue seene he is called onely Henry As he laide siege to the Citie of Florence and had now brought the Citizens to despaire of their safetie when manly courage might not serue they betooke them to cowardly malice Firste they poysoned as it is saide the minde of a frier Dominican with Golde that afterwarde he shoulde aduentere to poison the Emperours body with Venime Paulus Aemilius saith that
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
no more then if I saide to an impudent and common Harlot fie for shame VVho maie not plainely see the Scripture verified on you Frons mulieris Meretricis facta est vobis Ye haue gotten to you the impudent face of an Harlot The B. of Sarisburie Here M. Hardinge it hath pleased you to bestowe large liueries of youre False Liers Diuelishe Sclaunderers Impudent Faces Common Harlots with Fies and shames c. Wherein no man may iustly grudge you to be so liberal of youre owne First that by youre Doctrine Ignorance highly pleaseth God is sufficient to Saluation bisides the general practise of youre whole Churche yee maie soone cal to minde that one of youre dearest frendes in most honourable Audience not long sithence openly published the same in the name and behoufe of al his Brethren as a Secrete Mysterie and the very bottome of youre Diuinitie Ignorance is the Mother of Deuotion You knowe M. Harding that a greate many bothe worthy and honourable are hable to witnesse that this is neither false Lie nor Diuelishe Sclaunder Concerninge Superstition and Idolatrie what neede we many wordes The thinge it selfe is too wel hable to proue it selfe Who so but looketh into youre Churches maie easily not onely see it with his eies but also feele it with his fingers That Goddes Holy VVorde by youre Learning is mutable and serueth onely for a time youre owne Doctoure Cardinalis Cusanus woulde soone haue taught you Notwithstandinge it maie scarcely seeme lawful for you beinge so learned a man in the Substance of youre owne Doctrine to pleade Ignorance Cardinal Cusanus woordes be these Scripturae adaptatae sunt ad tempus variè intelliguntur Ita vt vno tempore secundum currentem vniuersalem ritum exponantur mutato ritu iterùm Sententia mutetur The Scriptures are applied vnto the time and maie haue sundrie vnderstandinges So that at one time they maie be expouÌ„ded one waie accordinge to the vniuersal current order of the churche and that the same order being broken the meaning of the Scriptures maie be chaunged Looke better on your bookes M. Hardinge and ye shal see that herein is neither Lie nor Sclaunder That the Holy Scriptures of God by youre Diuinitie be not Authentical farther then they be ratified by the Pope ye might haue learned of your Syluester Prierias Maister of the Popes Palaice Thus he writeth A Doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur trahit authoritatem The Holy Scripture taketh strengthe and Authoritie of the Doctrine of the Romaine Churche and of the Bishop of Rome Againe he saithe Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authoritate Romanae Ecclesiae Romanorumque Pontificum quae Maior est Pardonnes are not knowen to vs by the Authoritie of the Scriptures but by the Authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is greater then the Authoritie of the Scriptures If ye saie these be Lies and Sclaunders ye offer greate wronge to your owne Doctours Neuerthelesse if ye shal happen to crie out in the impatience of your Choler Fy for shame Impudente Faces Common Harlottes remember what you your selfe haue written immediately before touching the same These be your owne wordes Recante them yee maie But denie them yee maie not Thus you saie Christe novve requireth of you not to obeie Peter and Paule that is to saie the Worde of God But to obeâ—e him vvho sitteth in theire Chaire Wee forge not these wordes M. Hardinge They are youre owne Folkes wil thinke yee haue no Modeste Matrones face if ye speake willingly against youre selfe Nowe ye see M. Hardinge who teacheth you That Goddes VVoorde vvas vVritten onely for a time And that Goddes Commaundementes are no further Authentical but as they be ratified by the Pope Therefore hencefoorth ye maie spare these Lies and Sclaunders and crie oute Fy and Shame when somme occasion shal be offered In deede Cardinal Cusanus saithe Veritas adhaeret Cathedrae Quare Membra Cathedrae Vnita Pontifici Coniuncta efficiunt Ecclesiam The Truthe cleaueth faste to the Popes Chaire Therefore the Members vnited vnto that Chaire and ioined vnto the Pope make the Churche The Apologie Cap. 11. Diuision 1. As touching that we haue now donne to departe froÌ„ that Churche whoe 's errours were proued made manifest to the worlde whiche Churche also had already euidently departed from Goddes Worde and yet not to depart so mutche from it selfe as froÌ„ the errours thereof not to doo this disorderly or wickedly but quietly and soberly we haue donne nothing herein against the doctrine either of Christe or of his Apostles For neither is the Churche of God sutche as it maie not be dusked with somme spot or asketh not sometime reparation Els what neede there so many Assemblies Councelles without the whiche as saithe Egidius the Christian Faithe is not hable to stande For looke saithe he hovve often Councelles are discontinued so often is the Churche destitute of Christe M. Hardinge That the Churche is pointes of our Faith necessarie to saluation erreth we denie it and vpon warrant of Christes promise we tel it you al assuredly ye shal neuer be able to proue it Councels are kept and Bishoppes bee made by the same prouidence of God whiche prouideth partly by that meanes and partly by other that the Romaine Faithe Chaire and Rocke shal stande for euer Ad quos saithe S. Cyprian speaking of them of Rome perfidia non potest habere accessum to the whiche vnfaithfulnes can not haue accesse He saithe not onely shal not haue accesse but can not haue accesse The B. of Sarisburie It séemeth M. Hardinge ye haue benne brought vp vnder somme poore vnskilful Surgian For ve applie one salue to euery soare What soeuer bee alleged against you it is sufficient for you to answeare The churche of Rome erreth not hath not erred can not erre And to this pourpose ye haue brought vs in certaine wordes of S. Cyprian farre bisides the Authours meaninge Whereby it appereth that sommetimes ye allege Authorities of the Fathers not considering neither to what ende they spake nor what they meante For where as S. Cyprian saithe Vnto the Romaines vnfaithfulnesse can haue no accesse he speaketh not of the Vnfaithfulnesse of Faithe or Doctrine as you by erroure haue imagined but onely of the Vnfaithfulnesse of reporte The cause of writinge that Epistle in shorte was this Certaine lewde felowes refusinge to stande to the iudgemente of the Bishoppes of their owne Countrie of Aphrica appealed further and fledde to Rome with many vntrue and forged tales to winne somme credite of their cause Hereunto S. Cyprian saithe The Romaines be godly and wise men they wil soone be hable to espie their falsehedde For vnfaitheful reportes and lewde tales can haue no accesse vnto them If ye had considered either the occasion of the writting or
then graunte you that whiche you denie The woordes whereof you gather this pretensed saieinge of Gregorie as I suppose be these If any man hath caught vnto himselfe that name of Vniuersall Bishop in that Churche of Constantinople then the whole Churche whiche God forbid fell from his state when he that is called Vniuersal fell Gregorie vnderstandeth by the name Vniuersall Bishop as him selfe declareth in many places suche a one as is a Bishop altogether and onely so as there be no other Bishop besides him Now if it were graunted that the Bishop of Constantinople were this one and onely Vniuersal Bishop this inconuenience would folowe that with the fall of that Vniuersall Bishop the Vniuersall Churche also fell For where the Churche is there be Bishoppes and where be Bishoppes there is the Churche and a Bishop Vniuersall by Gregorie is as muche as all Bishoppes That this beinge graunted the whole Churche is fallen from the Faithe thus he proueth For saithe he the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies as Nestorius who thinkinge Christe to be two persones and beleuinge that God coulde not be made man ranne to a Iewishe Infidelitie and as Macedonius who denied the holy Ghost to be God VVherefore if the B. of Constantinople be the Vniuersall Bishop accordinge to the sense aforesaide then at the fall of him from the Faithe as when those two before named fell the Churche also falleth as then by this reason when they were Bishops it fell Thus reasoneth S. Gregorie in that Epistle to Mauritius But because to Gregorie it semeth very farre from reason and incredible that the Churche should fall from the Faithe and faile therefore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuersal Bishop and concludeth that the Bishop of that See in any wise can not so be But if the woorde Vnâ—uersall signifie a soueraintie of charge and Supremacie of Gouernement ouer the whole Churche whiche Christe committed to Peter and in Peter to his Successours the Bishoppes of Rome when he saide Feede my Shepe in this sense it is not impious nor erroneus nor contrary to the minde of S. Gregorie to call the Successour of Peter Christes vicare in Earth the Vniuersal Bishop that is to saie the highest of al and hauinge power ouer all other Bishoppes and Bishop of the Vniuersall Churche And as Christe gaue to S. Peter and his successours for the benefite of his Churche a Supreme auctoritie and power â–ª so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his successours the Priuilege of this supreme and moste excellente grace that their Faithe shoulde neuer faile In consideration of whiche singular Priuilege obteined by Christe and graunted to the see Apostolike and to none other Gregorie rebuketh Iohn the Bishop of CoÌ„stantinople so much as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel and against the Decrees of the Canons To conclude if either Gregorie or any other man shoulde saâ—e that the Churche dependeth vpon one man he mighte seeme to saie truthe meaninge rightly and that not alone nor without good Authoritie For suche a saieinge we finde vttered by S. Ierome The safetie of the Churche saithe he dependeth vpon the dignitie of the highest Priesie who if he haue not auctoritie peerlesse and aboue all other there will be so many Schismes in the Churche as there be Priestes VVhich peerlesse auctoritie aboue all other as S. Hierome in that place dothe attribute to ‡ to the Bishop of euery Dioces directly so consequently to Peters Successor to whom it was saide Feede my Sheepe For by what reason in eche Dioces it behoueth one Prieste to be highesâ—ouer other Priestes by the same and in like proportion nolesse it behoueth that in the whole Churche one Bishop be highest ouer other Bishoppes I meane for auoidinge Schismes The B. of Sarisburie Yf yée had better looked on your Bookes M. Hardinge ye woulde not haue benne so hasty in dealinge Lies Wée falsifie not that good Fathers Woordes but reporte them truely as wée finde them For thus he writeth in sundrie places of Iohn the Bishop of Constantinople that firste auanced him selfe aboue al his Brethren and required to be called the Vniuersal Bishop of al the worlde Vniuersa Ecclesia â statu suo corruit quando is qui appellatur Vniuersalis cadit The whole Vniuersal Churche falleth from her state when he falleth that is called the Vniuersal Bishop This is no Lie M. Hardinge Conferre the places yée shal finde the woordes as wee reporte them It standeth not neither with your profession nor with your modestie so vncourteously to vse your tongue We neither Lie our selues nor father Lies vpon the Doctoures God be thanked his cause is sutche as maie wel be maineteined without Lies But to put you further oute of doubte the sense of these woordes ye maie finde often vttered by S. Gregorie in other places Vnto Anastasius the Bishop of Antioche he writeth thus Vt de honoris vestri iniuria taceam si vnus Episcopus vocatur Vniuersalis vniuersa Ecclesia corruit si Vnus Vniuersus cadit To dissemble the iniurie donne to your Honoure if one Bishop be called Vniuersal then if that One Vniuersal Bishop fal the whole Vniuersal Churche goeth to grounde Againe he saithe in the same Epistle Vos eandem causam Nullam dicere non debetis Quia si hanc aequanimiter portamus Vniuersae Ecclesiae Fidem corrumpimus Ye maie not saie This is a mater of no importance For if wee patiently beare these thinges wee destroie the Faithe of the Vniuersal Churche Againe he saithe In isto Scelesto vocabulo consentire nihil aliud est quà m Fidem perdere To consente vnto this wicked Name is nothinge els but to lose the Faithe Againe Flens dico Gemens denuntio Quia cùm Sacerdotalis Ordo intus cecidit foris diu stare non poterit I speake it with teares I tel it with sighe of Harte For seeinge the Order of Priesthoode is fallen within it cannot nowe stande longe without Againe Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes figit vt nulli sit dubium quin nisi vnanimiter fauente Domino cunctorum prouida Pastorum turba concurrat omne quod absit citiùs ouile dilaniet The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche that onlesse by Goddes Grace the prouident companie of al Bishoppes ioine togeather there is no doubte but he wil soone destroie the whole flocke whiche God forbid And againe he compareth the Pride of this name with the Pride of Antichriste and saithe that the one shal woorke the Confusion of the Churche no lesse
S. Paule allegeth the Authorities of the Heathen Poëtes Aratus Menander Epimenides that neuer knewe God Christe thought it no scorne to receiue witnesse at Infantes mouthes No he refused not the Diuels when they bare witnesse with him and saide We knowe that thou arte Christe the Sonne of the Liuinge God Pauperes à Lugduno founde faulte with the Pride of the Pope with the lewde life of the Cleregie with Purgatorie with Holy Water with Pardonnes and with other your like deceiuinges of the people They translated the Bible and praied in theire natural knowen mother tongue These were theire Erroures Therefore were they called detestable Heretiques therefore were they coÌ„demned by your Churche of Rome But Goddes Name be blessed for euer Sithence that time the Popes painted Power hath stil abated and these poore detestable condemned Heretiques haue stil encreased The Apologie Cap. 15. Diuision 2. I knowe wel yenough the Authoritie of these foresaid persones wil be but lightly regarded amongest these men â–ª Howe then if I cal foorth those for witnesses whoÌ„ they theÌ„ selues haue vsed to honoure What if I saie that Adrian the Bishop of Rome did frankly confesse that al these mischieues braste out firste from the high Throne of the Pope M. Hardinge Here haue wee a man of strawe set vp whom this defender nameth Adrian Bishop of Rome He geueth him a waze of strawe in his hande that a farre of semeth to be a sore weapon taken out of the armorie of Platina as is pretended But when ye come neare and beholde what felow this is and conferre with Platina touchinge his weapon ye see it to be a fained thinge For there is no sutche saieinge by Platina attributed to any of the six Adrians Bishoppes of Rome ‡ whose liues he writeth And mo there were not Therefore where you saie What if I saie that Adrian c. I answere thereto that if you so saie you saie a false lie The B. of Sarisburie Touchinge this pretie fansie of a man of Cloutes and a vvaze of stravve I sée wel M. Hardinge ye thoughte it good policie to clowte vp the matter and to satisfie your Reader with a stravven ansvveare The stravve was in your eies M. Hardinge not in the man Ye stoode too far aluffe your eies daseled and therefore ye knewe not what ye sawe If ye had drawen neare ye should soone haue founde your owne erroure It was no man of stravve but Pope Adrian the sixthe and laste that wée spake of Onlesse ye thinke the Popes Holinesse to be a man of stravve For thus he pronounced at Norinberg in Germanie in the great assemblie of yâ— Empiere by the mouthe of Cheregatus his Legate a Latere A Sacerdotibus iniquitatem populi dimanare multis nunc annis grauiter multisque modis peccatum esse Romae inde à Pontificio Culmine malum hoc atque luem ad inferiores omnes Ecclesiarum Praefectos defluxisse Thus Pope Adrian bade his Legate saie That the iniquitie of the people grewe from the Priestes And that nowe for the space of many yeeres there haue benne greate and greuous offenses committed in Rome And that al this plague and mischiefe hath flowed vnto al the Inferioure Rulers of the Churche euen from the Highe Throne of the Popes Holinesse This same storie is also extante printed at Colaine in a Booke called Fasciculus rerum Sciendarum Thus therefore once againe wée saie M. Hardinge that Pope Adrian 6. frankly confessed that al these mischiefes procéeded firste euen from the Throne or Seate of the Popes Holinesse and saieinge the same notwithstandinge your vnciuile speache wée saie no lie And leste ye shoulde thinke this Legate Cheregatus either of foregeatefulnesse or of malice did his errante otherwise then he had in Commission the like woordes haue sitheÌ„ce beÌ„ne vttered in your owne late chapter at Tridente by Cornelius the Bishop of BitoÌ„to These be his woordes Effecerunt tandem vt Pietas in Fucum Hypocrisim c. They haue brought to passe that Godlinesse is turned into Hypocrisie and that the Sauoure of Life is turned into the Sauoure of Deathe Woulde God they were not gonne wholy with general consente from Religion to Superstition from Faithe to Infidelitie from Christe to Antichriste from God to Epicure saieing with wicked harte and filthy mouthe There is no God Neither hath there benne this greate vvhile any Pastoure or Pope that regarded these thinges For they al bothe Pope and others sought theire ovvne and not so mutche as one of them neither Pope nor Cardinal sought for the thinges that perteine to Iesus Christe Therefore M. Hardinge ye maie hencefoorthe spare your Vnsauery and bitter speaches For in these reportes there is no lie The Apologie Cap. 15. Diuision 3. Pighius acknowlegeth herein to be a faulte that many Abuses are brought in euen into the very Masse whiche Masse otherwise he woulde haue seâ—â—e to be a moste reuerend matter Gerson saithe that through the number of moste fonde Ceremonies al the Vertue of the Holy Ghoste whiche ought to haue ful operation in vs and al true godlinesse is vtterly quenched and deade Whole Graecia and Asia complaine howe the Bishoppes of Rome with the martes of theire Purgatories and Pardons haue both tormented mennes Consciences and piked theire purses M. Hardinge In deede pighius in his sixth coÌ„trouersie speaking of priuate masses denieth not but certaine abuses be crept into that most Holy and most helthful thing for so he speaketh And adding further we snow saith he to what man and to what men it perteineth the same to correcte And let eche man acknowledge his owne measure and vnderstande his dutie As who shoulde saie it is not meere for euery man to take vpon him to amend any thinge that is amisse about the Masse For he meaneth not that the Masse it selfe is erroneus as ful wel there he declareth but that men be faulty in abusinge that moste Holy Sacrifice For many come to the Aulter vnworthely Many be presente at it that ought not to come within the Churche dores Some Priestes be of so lewde liues and of so vnreuerent behauiour at it as it were better they abstained Albeit I thinke he meante rather sutche abuses as the learned Fathers of the prouincial Councel of Coulen woulde to be amended to witte certaine peculiar offices of Masses deuised by men of late yeeres besides the ordinance of the Ancient forefathers As for the other greate troupe ye bringe with you out of Grece and Asia firste we require you to make them agree with your selues and with the Catholike Churche aboute the procession of the Holy Ghoste and then we shal answere both you and them concerning your greuous matter of Purgatorie and Pardons It is not our manner to take the saieinges of Heretikes for good and sufficient Auctoritie The B. of Sarisburie In déede M. Hardinge here ye hewe ouer highe Ye take vpon
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
Pope is Antichriste For bothe Heauen Earthe knoweth he is not Christe The Apologie Cap. 18. Diuision 1. But forsomutche as these menne auouche the Vniuersal possession of the Catholique Churche to be their owne and cal vs Heretiques bicause we agree not in iudgemente with them let vs know I beseeche you what proper marke and badge hathe that Churche of theirs whereby it maie be knowen to bee the Churche of God Yewis it is not so harde a matter to finde out Goddes Churche if a manne wil seeke it earnestly and diligently For the Churche of God is sette vpon a highe glisteringe place in the toppe of an Hille and builte vpon the Fundation of the Apostles and Prophetes There saithe Augustine lette vs seeke the Churche there lette vs trie oure maters And as he saithe againe in an other place The Churche muste be shevved out of the Holy and Canonical Scriptures and that vvhiche can not be shevved out of them is not the Churche Yet for al this I wote not how whether it be for feare or for conscience or despaire of victorie these menne alwaie abhorre and flee the VVoorde of God euen as the Theefe fleeth the Gallowes And no woonder truely For like as menne saie the Cantharus by and by perisheth dieth as soone as it is laide in baulme notwithstandinge Baulme be otherwise a moste sweete smellinge ointemente euen so these men wel see their owne matte is damped and destroied in the VVoorde of God as if it were in poison Therefore the Holy Scriptures whiche oure Saueour Iesus Christe did not onely vse for Authoritie in al his speache but did also at laste seale vp the same with his owne Bloude these menne to the entent they mighte with lesse businesse driue the people from the same as from a thinge daungerous and deadly haue vsed to cal theim a Bare Letter Vncertaine Vnprofitable Doūbe Killinge Deade whiche seemeth to vs al one as if they shoulde saie The Scriptures are to no pourpose or as good as none at al. Hereunto they adde also a Similitude not very agreeable how the Scriptures be like to a Nose of VVaxe or a Shipmans Hose how thei may be fashioned and plied al manner of waies and serue al mennes turnes M. Hardinge VVhere ye saie the Churche is builded vpon the Fundation of the Apostles and Prophetes and shewed by the Holy Canonicall Scriptures we confesse the same with S. Augustine VVhen ye adde the Churche whiche can not be shewed out of the Scriptures to be no Churche we saie that though S. Augustine haue no suche woordes in the Chapters whiche ye alleage in the Margent yet were it neuer so muche graunted that he had those woordes in that place they shoulde make nothinge for your pourpose S. Augustine in that Booke disputeth againste the Donatistes who would restraine the Catholike Churche to the onely Countrie of Aphrike denieinge other Christen menne to be members thereof S. Augustine refutinge their Heresie declareth the Sonne of God to be Heade and all the true Faithfull to be the Body of the Churche and that it is not sufficient to holde with the Head alone or with the Body alone but we muste holde with bothe together if we will be saued The Donatistes did graunte the Heade Iesus Christe and denied his Body the Churche For this cause saithe S. Augusiine Ipsum Caput de quo consentimus ostēdat nobis Corpus suum de quo dissentimus Let the Heade vpon whom we agree shewe vnto vs his Body whereupon we disagree The Head is Christe who spake firste by his Prophetes afterwarde by him selfe and laste of all by his Apostles In his igitur omnibus quaerenda est Ecclesia In all these saithe he the Churche muste be sought If thou marke good Reader that whiche I haue here rehersed out of S Augustine it is to be seene that he bindeth not the proufe of the Churche simply to the Holy Scriptures but onely in a case when he hath to doo with an Heretike who wil not admitte the auctoritie of the Churche Therefore a true Churche maie be founde whiche is not shewed in the Scriptures so the contrarie thereof be not shewed in the Scriptures Now if these Defenders will haue that to be no Churche which can not be shewed out of Scriptures they shall vnderstande that as therein they plaie the Donatistes so we must needes folow's Augustine in bringinge Scripture against them not as the onely proufe in deede whiche they falsely saie but as a very good and chiefe kinde of proufe moste profitable in all cases and necessary at suche time as the aduersarie will admitte none other proufe c. VVherefore it remaineth that it is the Synagog of Antichriste and Lucifer VVho as he fell out of Heauen like a lightninge so he maketh a blase and shewe of a Churche in the Earthe for a time But as we can tell when it was not borne so shall it not be longe but that through Gods power it will vanishe awaie dispersed and be scattered by the lightsome Maiestie of Christes true Churche whiche from S. Peters time to this daie florisheth in her Head the Bishop of Rome and in her members throughout the worlde vvhiche abide in the Vnitie of the same Bishop VVee esteeme and vnderstande the Scriptures to be the sense and the woorde If they can pretende the bare woorde they thinke themselues good inough to make a sense of their owne VVhiche bare woorde as they misuse it Pighius perhaps compareth to a nose of waxe But the Scriptures he neuer meante to dishonour with that similitude If it were lawfull for vs to vse Scripture after our owne interpretation as they doo we shoulde not lacke sufficient matter in the Holy Bookes to ouerthrowe by our owne applieinge all theire false opinions and Heresies But we are bounde to that religious awe and reuerence of them that excepte we haue an Authour to auouche the sense whereof we take holde we dare bringe foorthe nothinge And yet reade our Bookes who will he shall lacke neither Scriptures in them nor witnesses of our interpretation in any controuersie of this age Let it be agreed that for decision of controuersies suche sense of the Scriptures be taken for Scripture whiche the Holy Ghost hath taught the Churche and then let the worlde iudge who flieth the woorde of God as the Theefe dothe the Gallowes The B. of Sarisburie Contrarie to that wée haue here alleged of S. Augustine ye saie A true Churche maie be founde whiche is not shewed in the Scriptures Whereby it appeareth ye are lothe your Churche shoulde comme to the trial of this Standerde But for as mutche as this quarrel groweth of S. Augustine let S. Augustine him selfe be the Iudge And to allege a fewe woordes in stéede of many thus he saithe Vtrùm ipsi Ecclesiam teneant Diuinarum Scripturarum Canonicis Libris ostendant Ecclesiam Christi
sicut ipsum Caput Christum in Scripturis Sanctis Canonicis debemus agnoscere VVhether they haue the Churche or no let them shewe by the Canonical Bookes of the Holy Scriptures VVee muste knowe the Churche of Christe euen as wee likewise knowe Christe whiche is the Heade of the Churche in the Holy Canonical Scriptures Againe he saithe Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat The Holy Scripture sheweth the Churche without any doubtefulnesse Againe Quaestio est vhi sit Ecclesia Quid ergo facturi sumus Vtrùm in verbis nostris eam quaesituri an in Verbis Capitis sui Domini nostri Iesu Christi Futo quòd in illius potiùs Verbis eam quaerere debemus qui Veritas est optimè nouit Corpus suum The question or doubte is where the Churche should be What then shal we doo VVhether shal wee seeke the Churche in our owne woordes or in the VVoordes of her Heade whiche is oure Lorde Iesus Christe In my Iudgemente wee ought rather to seeke the Churche in his VVoordes for that he is the Truthe and beste knoweth his owne Body Againe Non audiamus Haec dico Haec dicis Sed audiamus Haec dicit Dominus lbi quaeramus Ecclesiam Ibi discutiamus causam nostram Let vs not heare these woordes This saie I This saiste thou But these woordes set vs heare Thus saithe the Lorde there let vs seeke the Churche there let vs discusse oure cause And againe Nolo Humanis Documentis sed Diuinis Oraculis Sanctam Ecclesiam demonstrari I wil not haue the Holy Churche to be shewed by Mannes Iudgemente but by Goddes VVoorde Likewise saithe S. Chrysostome Nunc nullo modo cognoscitur quae sit vera Ecclesia Christi nisi Tantummodò per Scripturas Now can noman knowe whiche is the true Churche of Christe but Onely by the Scriptures Againe he saithe in like fourme of woordes Volens ergo quis cognoscere quae sit Vera Ecclesia Christi vnde cognoscat in tanta confusione similitudinis nifi Tantummodo ' per Scripturas If a man be desirous to knowe whiche is the true Churche of Christe how can he know it in sutche a confusion of likenesse but Onely by the Scriptures These woordes be so euident and so plaine that noman with modestie maie wel denie them And whereas you saie Al this notwithstandinge A true Churche maie be founde whiche is not shewed in the Scriptures S. Ambrose saithe Ecclesia fulget non suo sed Christi Lumine The Churche shineth or is knowen not by her owne Lighte but by the Light of Christe whiche is by the VVoorde of God And chrysostome saithe Qui Sacra non vtitur Scriptura sed ascendit aliunde id est non concessa via hic Fur est Latro Who so vseth not the Scripture but geateth vp an other waie that is by a waie that is not lawful he is a Theefe and a Murtheier Againe he saithe Hierusalem hîc semper Ecclesiam intellige quae dicitur Ciuitas Pacis cuius Fundamenta posita sunt super Montes Scripturarum Here by Hierusalem euermore vnderstande thou the Churche whiche is called the Cittie of Peace The Fundations whereof are saide vpon the Mountaines of the Scriptures Ye magnifie your Churche of Rome and saie It shieth on highe vpon the Mounte Yet S. Bernarde saithe to the Pope and his Cleregie as it is alleged before Vos estis Tenebrae Mundi Ye are the Darkenesse of the VVorlde Therefore ye maie not wel vaunte your selues so mutche of the brightnesse of your Beames As for that ye cal our Churche the Synagoge of Lucifer and Antichriste we maie wel suffer it to blowe euer as the vaine vnsauery smoke of somme impatiente Cholerique humoure Our cause is not the woorse M. Hardinge in the Iudgemente of the wise for that you haue learned so readily to speake il But what Louanian vanitie is this to saie The Members of the Churche of Christe abide in the Vnitie of the Pope What Scripture or Doctoure or Father euer tolde you of sutche Vnitie S. Paule saith Wee are alone not in the Pope but in Christe Iesu And what so greate Vnitie can you saie there is or hathe benne in your Popes Platyna saithe Post Stephanum semper haec consuetudo seruata est vt acta Priorum Pontificum sequentes ant infringereat aut omnino ' tollerent It hathe benne an ordinarie custome emonge the Popes euer sithence the time of Pope Steuin that the Popes that folowed afterworde would euermore either breake or abolishe the Actes of the Popes that had benne before them Erasmus saith Iohannes 22. Nicolaus totis Decretis inter se pugnāt idque in his quae videntur ad Fidei negotium pertinere Pope Iohn 22. and Pope Nicolas in theire whole Decrees are contrarie the one againste the other yea and that in maters that seeme to belonge to cases of the Faithe To be shorte the Popes haue fouly corrupted the Scriptures they haue corrupted the Decrees Canons of Councelles they haue benne Sorcerers Idolaters Scribes Phariseis Thei haue benne Arian Heretiques Nestorian Heretiques Monothelite Heretiques Montaniste Heretiques thei haue mainteined damnable Heresies against y◠Godhed of Christe against y◠Personne of Christe against y◠VVil of Christe against the Immortalitie of the Soule they haue henne contrarie to themselues one directly and expressely againste an other Yet muste the Pope beare vp the whole Churche of God euen as Atlas beareth vy the Heauens and onlesse al the worlde abide in him is there no Vnitie in the Churche Thus saith Hosius Vnum praeesse toti Ecclesiae vsque ade ò est necessarium vt absque hoc Ecclesia Vna esse non possit It is so necessarie a thinge that one haue the gouernmente of the whole that otherwise the Churche of God cannot be One. Likewise it is noted in the Popes ovvne Gloses vpon his Decretalles Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnum est caput Supremum scilicet Papa It is plaine that the Churche is one for that in the Vniuersal Churche there is one Supreme Heade that is the Pope An other of your Doctours doubteth not to steppe yet a litle farther and thus to expounde the woordes of Christe Fiet Vnū Ouile Vnus Pastor Quod quidem de christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco eius There shal be one Folde and one Shepehearde These vvoordes vvee maie not vnderstande of Christe but of somme other Minister that ruleth in his roome By whiche Doctours Catholique Iudgemente wée finde that the Vnitie of the Churche hangeth not of Christe but of the Pope But these be ouer vaine and grosse vanities For though the Pope were no Pope yea though Antichriste were the Pope yet is Christe hable to holde his Churche in perfite Vnitie S. Paule saithe Christus est
Caput ex quo totum Corpus coagmentatur connectitur Christe is the Heade of whom the whole Body of the Churche is framed faste and ioined togeather Therefore S. Chrysostome saithe Ex hoc capite Corpus habet vt sit vt bene sir Quid relicto Capite Membris adhaeres Of this Heade that is Christe the Body hathe bothe to be and also wel to be What cleauest thou to the Members and leauest the Heade This is the Vnitie of the Churche that the whole Flocke maie heare the voice of that One Shepehearde and folowe him And that one Shepehearde is Christe the Sonne of God and not the Pope Therefore S. Augustine saithe Per hanc Potestatem quam solùm sibi Christus retinuit stat Vnitas Ecclesiae de qua dictum est Vna est Columba mea By this Power whiche Christe he saithe not hath geuen ouer the Pope but hath reserued onely to him selfe standeth the Vnitie of the Churche of whiche Vnitie it is saide My Dooue is One. Ye saie there appeareth in your Bookes sufficient abundance of Scriptures touchinge any controuersie of this age and that accordinge to the very sense and meaninge of the same togeather with the consente and Iudgemente of the Holy Fathers But as for vs ye saie wée builde onely vpon the bare woordes and make a meaninge of oure owne In déede it is no greate Maisterie for you to arme your selfe with somme shew of Scriptures The Diuel was not altogeather voide of sutche furniture when he came to tempte Christe S. Cyril saithe Omnes Haeretici de Scriptura diuinitùs inspirata sui colligunt erroris occasiones Al Herotiques out of the Heauenly inspired Scriptures geather occasion of their erroure Athanasius saithe Haeretici Scriptutarum Verbis pro esca vtuntur Heretiques vse the woordes of the Scriptures for a baite Tertullian saithe Fidem ex his impugnat ex quibus constat An Heretique assausteth the Faithe by the same woordes of God that breede the Faithe But for as mutche as ye saie yee beare sutche awe and reuerence vnto the VVoorde of God and in the interpretation thereof folowe onely the sense of the Holy Ghoste and the Iudgemente of the Doctours and Fathers of the Churche for somme trial of your truthe herein let vs sée how discretely and reuerently ye haue vsed the same In your late Councel holden at Laterane in Rome one Simon Begnius the Bishop of Modrusia saith thus vnto Pope Leo Ecce venit Leo de Tribu Iuda Radix Dauid c. Te Leo Beatissime Saluatorem expectauimus c. Beholde the Lion is comme of the Tribe of Iuda the Roote of Deuind c. O moste Blessed Leo wee haue looked for thee to be oure Saueour In your late Chapter at Tridente Cornelius the Bishop of Bitonto saide thus Papa Lux venit in Mundum dilexerunt homines tenebras magis quà m Lucem Omnis qui mà lè agit odit lucem non venit ad Lucem The Pope beinge the Lighte is comme into the VVorlde and menne haue loued the Darkenesse more then the Light Euery man that doothe euil hateth the Pope that is the Lighte and commeth not to the Lighte Pope Adrian saith Papa non iudicabitur à quoquam Quia Scriptum est Non est Discipulus supra Magistrum No man shal Iudge the Pope for it is written the Scholar is not aboue his Maister The Pope suffered the Embassadours of Sicilia to lie prostrate on the grounde and thus to crie vnto him as if it had benne vnto Christe Qui tollis Peccata Mundi miserere nostri Qui tollis Peccata mundi dona nobis Pacem O thou Holy Father that takest awaie the Sinnes of the Worlde haue mercie vpon vs thou that takest awaie the Sinnes of the Worlde geue vs Peace Pope Sixtus saithe Who so accuseth the Pope can neuer be forgeuen And his reason is this Quia qui peccat in Spiritum Sanctum non remittetur ei neque in hac vita neque in futura He that sinneth againste the Holy Ghoste shal neuer be foregeuen neither in this VVorlde nor in the VVorlde to comme And by these woordes of the Scriptures so wel applied he concludeth that noman maie accuse the Pope And to leaue a heape of other examples for they are infinite you your selfe M. Hardinge haue often vsed the Scriptures in like sorte Thus ye saie The Sonne of Man came not to destroie the Soules of menne but to saue Ergo The substance of Breade in the Sacramente is not annihilate or consumed to nothinge And this yee saie was the Sense and meaninge of the Holy Ghoste this is the Iudgemente of al the Doctours and Holy Fathers Sutche religious awe and reuerence ye beare towardes the VVoorde of God Yet saithe your Doctoure Hosius The Scripture as it is alleged by vs is the VVoorde of the Diuel but as it is alleged and handled by you so onely it is the VVoorde of God If yee had not vtterly wypte al shame from your faces yée woulde neither make sutche mockeries of Goddes Holy Woorde nor so lewdely abuse the people of God The Apologie Cap. 19. 20. Diuision 1. Woteth not the Bishop of Rome that these thinges are spoken by his owne Minions or vnderstandeth he not he hathe sutche ChaÌ„pions to fighte for him Let him herken then how Holily hoâ— Godly one Hosius writeth of this matter a Bishop in Polonia as he testifieth of him selfe a man doubtlesse wel spoken and not vnlearned and a very sharpe and a stoâ—â—te mainteinour of that side Thou wilt marueile I suppose how any good man could either conceiue so wickedly or write so despitefully of those woordes whiche he knew proceeded from Goddes mouthe and specially in sutche sorte as hée woulde not haue it seeme his owne priuate opinion alone but the common opinion of al that bande He dissembleth I graunte you in deede and hideth what hee is and setteth foorthe the matter so as though it were not he and his side but the zvvenkfeldian Heretiques that so did speake VVee saithe he vvil bidde avvaie vvith the same Scriptures vvhereof vve see brought not onely diuerse but also contrarie interpretations and vve vvil heare God speake rather then vvee vvil resorte to the naked Elementes or bare vvoordes of the Scriptures and appointe oure Saluation to reaste in them It behoueth not a man to be experte in the Lavve and Scripture but to bee taught of God It is but loste laboure that a manne bestovveth in the Scriptures For the Scripture is a Creature and a certaine bare Letter This is Hosius saieinge vttered altogeather with the same Sprite the same minde wherewith in times paste the Heretiques Montanus and Marcion were moued whoe as it is written of them vsed to saie when with contempte thei reiected the Holy Scriptures that them selues knewe many moe and better thinges then either Christe or the Apostles euer
knewe What then shal I saie heere O ye principal Postes of Religion O ye Archegouernours of Christes Churche is this that your reuerence whiche yee geue to Goddes VVoorde The Holy Scriptures whiche S. Paule saithe came by the inspiration of God whiche God did commende by so many Miracles wherein are the moste perfite printes of Christes owne steppes whiche al the Holy Fathers Apostles Angels whiche Christe him selfe the Sonne of God as often as was needeful did allege for testimonie and proufe wil ye as though they were vilwoorthy for you to heare did them Auaunt That is wil ye enioine God to keepe silence who speaketh to you moste clearely by his owne mouthe in the Scriptures Or that VVoorde whereby alone as Paule saithe we are reconciled to God and whiche the Prophete Dauid saithe is Holy and Pure and shal laste for euer wil ye cal that but a bare and deade Letter Or wil ye saie that al our laboure is loste whiche is bestowed in that thinge whiche Christe hath commaunded vs diligently to searche and to haue euermore before our eies And wil ye saie that Christe the Apostles meante with suttletie to deceiue the people when they exhorted them to reade the Holy Scriptures that thereby they might flowe in al wisedome and knowledge No marueile at al though these men despise vs and al our dooinges seeinge they set so litle by God him selfe and his infallible saieinges Yet was it but wante of witte in them to the intent they mighte hurte vs to doo so extreme iniurie to the VVoorde of God But Hosius wil here make exclamation and saie that wee doo him wronge that these be not his owne woordes but the woordes of the Heretique zvvenkfeldius But how then if zvvenkfeldius make exclamation on the other side and saie that the same very woordes be not his but Hosius owne woordes For tel me where hath zvvenkfeldius euer written them Or if he haue written them and Hosius haue iudged the same to be wicked why hath not Hosius spoken so mutche as one woorde to confute them How so euer the mater goe although Hosius peraduenture wil not allowe of those woordes yet he dothe not disallow the meaninge of the woordes For welueare in al Controuersies namely touchinge the vse of the Holy Communion vnder Bothe Kindes although the woordes of Christe be plaine and euident yet dothe Hosius disdeinefully reiecte them as no better then Colde Dead Elementes and commaundeth vs to geeue Faithe to certaine Newe Lessons appointed by his Churche and to I wote not what Reuelations of the Holy Ghoste And Pighius saith Mēne ought not to beleue no not the most cleare manifeste woordes of the Scriptures onlesse the same be allowed for good by the Interpretation Authoritie of the Churche whereby he meaneth the Churche of Rome M. Hardinge How ignorantly wickedly and stubbornely the Authour of this Apologie burdeneth the reuerent Father in God and Honourable prelate Cardinall Hosius with that he neuer saide it is not vnknowen to al men who haue readen that Booke whiche he wrote De Expresso verbo Dei of the expresse VVoorde of God Here I aske so muche pardon as to detecte an hereticall touche or twoo before I make direct answeare to the foule slaunderinge of Hosius Firste I note with what fidelitie these newe Holy brethren doo their thinges It maie be thought that the Secretary of this newe Clergie at his penninge of the Apologie sawe not Hosius Booke of the expresse woorde of God But as they haue benne conuersant in S. Augustine Hierome Chrysostome and the Auncient Fathers so vse they Hosius at this time that is to saie they reade neither the Olde Fathers with any diligence neither the writers of our time But by snappes and pieces either them selues write out here and there a line or two or vse that whiche some of their owne secte hath taken out of them So that for moste parte they neuer knowe the true meaninge of the place whiche they alleage But vsinge patched note bookes and bringinge in scattered Authorities they be deceiued themselues and deceiue others And he that tooke the note knewe well they were not the woordes of Hosius and did but onely put the name of Hosius vnto them because they were taken out of his Booke The writer of this Apologie not knowinge or not remembringe so muche when he founde in the note booke the name of Hosius with suche woordes he did rashely put them in printe to his owne greate shame and discredite If this excuse be not true wee muste needes laie maruelous malice to the saide writer who wittingly and of set purpose did impute the woordes to Hosius whiche he reported by waie of mislikinge of them and shewinge whose Heresie they conteined Now let the Defenders chose whether they will haue their Secretarie condemned of ignorance or of malice How so euer it be marke yet the thirde pointe whiche hereof we wil gather The Apologie was skant Printed and published but that grosse errour was out of hande espied and woorde thereof brought to the Authour I meane him that penned it But what did he Did he confesse that he was deceiued Did he crie Hosius mercie No no. That is not the woonte of Heretikes They wil go forewarde with the matter once begonne what so euer come of it VVhat did he then VVhen it shoulde be set foorthe in Englishe and woorde came to him thereof he made an excuse I warraunt you meete for an Heretike whose propertie it is Proficere in peius as S. Paule saithe to proceede to worse and worse to take his degree backewarde and of a great faulte to make a farre greatter For whereas before as Charitiemoueth me to thinke he had made an errour supposinge Hosius to haue saide that whiche he had not after warde by stubborne mainteininge of it he sheweth what spirite he is of And when he mighte reasonably haue excused his ignorance chose rather spitefully to discouer his malice As it shall manifestly appeare by the circumstance of the thinge He laieth to Hosius charge and in his persone to all our charges that we do not esteeme the Holy Scriptures He proueth it by certaine woordes alleaged out of a treatise made by Hosius De Expresso verbo Dei The woordes are here put in the Apologie as the reader maie see The true argumente of Hosius booke is no other then to shewe that all Heretikes haue alleaged the woordes of God as they be written But none of them all haue taken the righte vnderstandinge of Goddes woordes as they doo in deede signifie For that onely the Catholike Churche atteineth vnto because onely it hath the Holy Ghoste All Heretikes haue brought for their opinions the written VVoorde of God so longe vntill at the laste saithe Hosius there were founde who by the woordes of the Scriptures toke vpon them to take away al Auctoritie from Scriptures Natum est saithe he nouum quoddam Prophetarum genus
his owne Iudgemente but onely as in the personne of the Heretique Zuenkfeldius Therefore ye saie wée charge him wrongefully with the allowinge of that thinge whiche he expressely and plainely reproueth Firste of al the Authour of the Apologie protesteth that if there were any ouersight herein it procéeded onely of erroure and not of malice as it maie wel appeare in that he was not deceiued alone For if he were deceiued in mistakinge these woordes diuerse others the beste Learned of this age haue benne deceiued therein as wel as he Nicolaus Gallus hereof writeth thus Hosius Cardinalis Legatus Sanctissimi praesidens Concili◠Tridentini in suo Libro de Expresso Verbo Dei ait Nos verò Dei de Coelo sententiam potiùs expectabimus c. Non oportet Legis aut Scripturae esse peritum sed à Deo doctum Vanus est labor qui Scripturis impenditur Scriptura enim Creatura est egenum quoddam Elementum Cardinal Hosius Legate vnto the most Holy Father and President of the Councel of Trident in his Booke De Expresso Verbo Dei saithe thus We wil rather waite for Goddes wil from Heauen c. It behooueth not a man to be skilful in the Lawe of God or in the Scriptures but to be taught of God It is but loste laboure that is spente in the Scriptures For the Scripture is a Creature and a poore kinde of out warde Elemente Thus Nicolaus Gallus burdeneth your owne Catholique Frende Hosius with these woordes and not the Heretique Zuenkfeldius Likewise saithe Flacius Illyricus speakinge of the same woordes of Hosius Vnum locum ex plurimis proferam in quo Hosius alterius cuiusdam sententiam de hac re citans comprobat Nos Dei de Coelo Sententiam potiùs expectabimus c. vanus est labor qui Scripturis impenditur One place I wil allege out of many where Hosius bringinge in the saieinge of one certaine man meaninge Zuenkfeldius allovveth vvel of the same These woordes saithe Illyricus Hosius vttereth in the name personne of Zuenkfeldius Yet neuerthelesse he alloweth them as his owne To like pourpose writeth Iacobus Andreae who after he had reported al the foresaide woordes in the ende concludeth thus Hactenus Hosius Quae verba siue Hosius suo siue aliorum nomine recitet certè hanc else Asoti Hosij de Sacra Scriptura sententiam non est obscurum Thus farre Hosius whiche woordes how so euer Hosius reporte them either in his owne name or in the name of somme other without al doubte this is the Judgemente that bothe Asotus and Hosius haue of the Holy Scripture So likewise saith that moste Graue and Learned Father Iohannes Brentius Intereà vociferantur Sacram Scripturam else Dubiam Ambiguā Praeceptorem Mutum Literā Occidentem Literam Mortuam adeoque fi Reuerendis illis Patribus libuerit Aesopi Fabulas In the meane while they crie out y◠the Holy Scriptures are Blinde and Doubteful a Doūbe Scholemaister a killinge VVrite a deade Letter yea and if it shal like these Reuerende Fathers no better then Esopes Fables Perhaps ye wil saie of these Learned Menne as yée saie of some others Thei vsed onely their patched Notebookes and scattered Authorities by snappes and peeces here and there a line or twoo and vnderstoode not what they wrote Notwithstandinge what so euer it shal please you to saie as therein your grace is very greate yet you sée by these fewe and muste néedes confesse if the Authoure of the Apologie thouchinge this place of Hosius were happily ouerseene by erroure yet he had to many of the beste Learned of this age to keepe him companie in his erroure Verily they saie not as you saie Thus saithe Zuenkfeldius They saie as wée saie Thus saith Hosius It Hosius were hable to blinde so many wée must thinke he was a skilful Writer The fairest coloure ye can laie hereon is this How so euer these woordes be vttered by Hosius yet was this no parte of his meaninge Yet Iacobus Andreae saith Hanc else Asoti Hosij sententiam non est obscurum Without doubte this is the very meaninge of Alotus and Hosius And Illyricus saith Hosius alleginge the saieinge of one certaine man whereby he meaneth the Heretique Zuenkfeldius allovveth vvel of the same But for as mutche as yée saie This Glose is more maliceous then the Former Erroure and that therein wee spitefully discouer our Malice without Reason without Learninge without VVitte and require vs to repente for shame as if it were a Sinne not againste Hosius but againste the Holy Ghoste I beseche you therefore indifferently to consider with what reuerence and modestie not onely Hosius but also sundrie others your Frendes of that side haue vsed to speake and write of the VVoorde of God Ludouicus a Canon of the Churche of Laterane in Rome in an Oration openly pronounced in your late Chapter at Tridente saithe thus Ecclesia est Viuum pectus Christi Scriptura autem est quasi Mortuum Atramentum The Churche is the Liuely Breaste of Christe But the Scripture is as it were Deade Inke Likewise saide the Bishop of Poiters in the same your Chapter Scriptura est res manimis muta sicut etiam sunt reliquae Leges Politicae The Scripture is a Deade and Doumbe thinge as are al other Politique Lawes Albertus Pigghius saithe Si dixeris haec referri oportere ad Iudicium Scripturarum Communis re sensus ignarum esse comprobas Sunt enim Scripturae Muti Iudices If thou saie These maters muste be put ouer to the Iudgemente of the Scriptures thou she west thee selfe to be voide of common reason For the Scriptures are doumbe Iudges and cannot speake Eckius calleth the Scriptures Euangelium Nigrum Theologiam Atramentariam The Blacke Gospel and Inken Diuinitie Againe Pigghius saithe Ecclesia habet illam potestatem vt possit Scriptis quibusdam impertiri Canonicam Authoritatem quam nec ex se nec ex suis Authoribus habent The Churche hath power to geeue Canonical Authoritie vnto certaine Writinges whiche otherwise they haue not neither of them selues nor of their Authours There maie be certaine Bookes allowed for Scripture saithe he that haue no credite nor Authoritie of them selues Therefore the meaninge hereof must néedes be this The Churche of Rome hath Authoritie to make Scriptures Againe he saithe Sunt Scripturae vt non minùs verè quà m festiuè dixit quidam velut Nasus Cereus qui se horsum illorsum in quancunque volueris partem trahi retrahi fingique facilè permittit As one man bothe truely and merily saide the Scripture is like a Nose of VVaxe that easily suffereth it selfe to be drawen backewarde and forewarde and to be moulded and falshioned this waie and that waie and how so euer yee liste Thus M. Harding yée teache the people to reuerence weighe the
factum est ex Pénnis Pauonum Of your Liberal Learned Cleregie one saithe thus Nec verba Canonis intelligunt nec quae sint verba Consecrationis sciunt They vnderstand not the woordes of theire Canon neither knowe they whiche be the Woordes of Consecration And therefore he that forged the Rule of Monkes vnder the name of S. Hierome chargeth them in any wise to pronounce euery woorde distinctely and waâ—ily leste by theire foolishe vtterance they shoulde make the Angelles to falle a laughinge These fewe maie serue you for a taste Hereby M. Hardinge it maie appeare your Cleregie hath no greate cause to make sutche triumphe of theire Learninge Howe be it wée vpraide you not herewith nor was this the cause of oure departure Yee holde both Faithe and Learning and Churche and Religion by enheritance Christe hath once praied for Peter Therefore your Faithe and Learning can neuer faile Yet notwithstandinge your late Bookes freight with so many vnciuile and vaine speaches for of your often Vntruthes I wil saie nothing sauoure more of Choler then of Learninge S. Hierome saithe Doctrina viri per patientiam noscitur Quia tantò quisque minùs oftenditur doctus quantòconuincitur minùs patiens A mannes Learninge is knowen by his patience For the lesse patiente a manne sheweth him selfe the lesse he sheweth to be his Learninge Woulde God yee woulde humble your knowledge and make it obediente to the knowledge of God Otherwise that Peter saide vnto Simon Magus of his moonie maie likewise be saide vnto you of your knowledge Thy knovvledge be vvith thee to thy destruction Our Learninge is the Crosse of Christe of other Learninge wée make no vauntes God is called the God of Truthe and not of Learninge S. Paule saithe Al kinde of Learninge shal be abolished God make vs al Learned to the Kingedome of Heauen The Apologie Cap. 13. Diuision 1. But wherefore I praie you haue they themselues the Citizens and dwellers of Rome remoued and comme downe from those Seuen Hilles whereupon Rome sommetime stood to dwel rather in the Plaine called the field of Mars They wil saie peraduenture bicause the conductes of Mater wherewithout menne cannot commodiously liue haue now failed and are dried vp in those Hilles Wel then lette them geeue vs like leaue in seekinge the Water of Eternal Life that they geeue them selues in seekinge the Water of the wel For that Water verily failed amongest them The Elders of the levves saith Ieremie sente theire litle ones to the VVateringes and thei findinge no VVater beinge in miserable case and vtterly loste for thirste brought home againe theire vessels emptie The nedy and poore folke saithe Esaie sought aboute for VVater but no vvhere founde they any theire tongue vvas euen vvithered vvith thirste Euen so these menne haue broken in peeces al the pipes and conduites they haue stopped vp al the springes and choked vp the Fountaine of Liuinge Water with dyrte and myre And as Caligula many yeeres past locked vp faste al the storehouses of corne in Rome thereby brought a general dearthe and famine amongest the people euen so these menne by damminge vp al the Fountaines of Goddes VVoorde haue brought the people into a pitiful thirst They haue brought into the world as saithe the Prophete Amos a Hungre and a Thirste nor the Hunger of Breade nor the Thirste of VVater but of hearinge the VVoorde of God With greate distresse went they scatteringe about seekinge somme sparke of heauenly light to refreashe theire consciences withal but that light was already thoroughly quenched out so that they coulde finde none This was a rueful state This was a lamentable forme of Goddes Church It was a miserie to liue therein without the Gospel without Light and without al Comforte M. Hardinge VVel and witteely reasoned foresoothe No no Sirs if it were that holesome VVater of Eternal life whiche ye thirste after ye woulde neuer haue departed from the high hil the Catholike Church and come downe into the valleis where ye finde the durty pudles of fleashely pleasures where the deuil Behemoth as Iob saithe dormit in Iocis humentibus sleapeth in woiste places Al were not sterued for hunger and thirst of that water of Gods VVorde Therefore ye speake bothe slaunderously and ignorantly for diuines where ye saie that we had broken in peeces al the pipes and conduites that we had stopped vp al the springes and choked and dawned vp al the Founteines of Liuinge VVater with durte and myre Yet vnwares or ignorantly they cal that faithles and pagane state a lamentable forme of Gods Churche whereas they shoulde haue accoumpted it no Churche at al. For where is no worde of God no light no Gospel at al how can there be any Church VVithout these any multitude is no more a Church then without Christe a man is a Christian then a deade man is a man And thus with malicious slaunderinge not with lerned reasons with theire owne affirmations not with apt allegations haue they gone about to proue that these many hundred yeres the Churche hath erred â–ª But thankes be to God al this winde shaketh no corne VVhen al these hasty blastes be blowne â–ª ouer the Churche of God shal stand stil vnmoued vpon the rocke Christ builded it on and appere glorious in her sted fastnes and truth maugre the gaine saieinge of al Heretikes and shal appere to them terrible as a stronge armie set in battaile raye The B. of Sarisburie Here M. Hardinge ye beginne out of season to plaie with your Allegories and Mystical Fantasies Your Catholique Churche of Rome is the Mounte Worldly pleasure is the Vale. By whiche Comparison wée muste beleue that the Pope and his Cardinalles sittinge on highe vpon the Mounte passe theire time there onely in Fastinge and praier and in al manner pouertie and penurie and straitouâ—sse of Life and haue vtterly abandoned al worldly pleasures Notwithstanding somme haue said In Cardinalibus Superbia Auaritia Luxuria validissimè dominantur In the Cardinalles of Rome Pride Auarice and Lecherie are in theire greatest Courage Howe be it touchinge as wel this as other your like folies conceminge the Churche I wil not saie Ye keepe your woonte but I muste néedes saie Yée doo but trifle The Apologie Cap. 13. Diuision 1. Wherefore though our Departinge were a trouble to them yet ought they to consider withal howe iuste cause we had of our Departure M. Hardinge In deede our charitie is sutche as we confesse it to be a griefe vnto-vs to see you plaie the part of rebellious children to vse presumption for submission contempt for obedience spite for loue Yet sith that ye are desperate and incorrigible as by your departing from vs the Church felt some anguish and trouble so now that ye are gone it is releued as the body is eased when after a purgation it hath auoided euil humours Nowe saie you beste The B. of Sarisburie
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
Papae quà m iudicium Generalis concilij aut Totius Orbis terrarum The Iudgemente of the Pope is more certaine then is the Iudgement of a General Councel or els of al the whole worlde An other saithe Papa virtualiter est Tota Ecclesia The Pope by Power is the whole Vniuersal Churche An other saith Potestas solius Papae excedit Potestatem residuae Ecclesiae The Popes onely Power excedeth the Power of al the Churche biside An other saithe Papa non potest subijcere se Concilio Generali The Pope cannot submitte him selfe to a General Councel Vpon these woorthy Fundatiōs yée haue built vp the Popes Infinite and Vniuersal Povver And therefore yée saie Sir Defender woulde seeme to graunte you of free gifte that he muste needes graunt perforce whether he wil or no. Al this not withstandinge M. Hardinge others of your more indifferente Doctoures would haue tolde you an other tale S. Bernarde saithe Quae maior superbia esse potest quà m vt Vnus homo toti Congregationi iudicium suum praeferat tanquà m Solus habeat Spiritum Sanctum What greatter pride can there be then that One man should esteeme his owne iudgemente more then the iudgemente of al the Churche as if he onely had the Sprite of God Whereunto picus Mirandula addeth these woordes Imò Simplici potiùs Rustico Infanti Aniculae magis quà m Pontifici Maximo mille Episcopis credendū est si isti contra Euangelium illi pro Euangelio faciant Naie wee ought to beleue a Simple plaine Husbandeman or a Childe or an Olde Wooman rather then the Pope and a thousand Bishoppes if the Pope and the Bishoppes speake againste the Gospel and the others speake with the Gospel The Bishoppes in the Councel of Ferraria saie thus Quacunque facultate Romana Ecclesia praedita sit Vniuersali tamen Ecclesiae quam Generalis Synodus prae se fert inferior est With what so euer power the Churche of Rome be endewed yet is it inferioure to the Vniuersal Churche that is represented by the General Councel The Bishoppes in the Councel of Basile saie thus Etsi Papa sit Caput Ministeriale Ecclesiae non tamē est maior tota Ecclesia Alioqui errante Pōtifice quod saepè contingit contingere potest tota erraret Ecclesia Although the Pope be the Ministerial heade of the Churche yet is he not greater then al the Churche Otherwise when so euer the Pope erreth whiche thing happeneth oftentimes and maie wel happen the whole Churche shoulde likewise erre Againe they saie Nonnulli os suum ponenies in Coelum Potestatem Romani Pontificis supra Potestatem Sacrorum Generalium Conciliorum contra Iuris Diuini Humani Veritatem à Sanctis Patribus aliâs declaratam exaltare nituntur Many menne settinge theire face againste the Heauen goe aboute to exalte the power of the Bishop of Rome aboue the Power of Holy General Councelles contrarie to the Truthe of the Law both of God and man declared vnto vs by the Holy Fathers Againe they saie Ecclesia Romana non est Vniuersa sed est de Vniuersirate Corporis Mystici id est Ecclesiae Et sic est Membrum dicti Corporis Mystici vt pater per Beatum Gregorium Igitur ex quo est Membrū dicti Corporis non est nec esse potest Caput illius Cùm differentia sit inter Caput Membra The Churche of Rome is not Vniuersal but a parte of the Vniuersal Mystical Body of Christe whiche is the Churche and so is it a Member of Christes saide Body Mystical as it appeareth by S. Gregorie Therefore for as mutche as it is a Member of the saide Body it is not neither can it be the Heade of the same Body For there is a difference bitweene the Heade and the Body Likewise againe they saie Allegant Papam impunè posse tollere Constitutionem Concilij Generalis contra prohibitionem ipsius Concilij Generalis supponentes Papā else Pastorem Vniuersalis Ecclesiae Sed ipsorum suppositum est falsum cōsequenter ipsorum assertio super eo fundata est falsa Thei saie The Pope maie safely abolishe the Decree of a General Councel notwithstandinge the same General Councel haue decreed the contrarie supposinge that the Pope is the Bishop of the Vniuersal Churche But theire supposal is false and so consequentely false is theire Doctrine that they haue builte thereupon Therefore M. Hardinge this parte of your Booke emonge the reste woulde more aduisedly haue benne considered D. Cole him selfe notwithstanding otherwise wel enclined vnto your faction yet in this pointe is wel content to géeue you ouer Thus he saithe of him selfe I holde herein rather with Gerson that the Councel is aboue the Pope The Pope yée saie in one respecte as he is a Man in his owne singulare persone maie happen to erre But in an other respecte as he is Heade Pastoure and Chiefe Bishop and is placed in Peters Chaire he cannot erre And thus as the Heathens in olde times imagined theire Centaurus to be halfe a Man and halfe a Horse or theire Ianus to haue twoo faces the one behinde and the other before euen so haue you imagined twoo Popes in one body the one goeinge backewarde the other forewarde the one bearinge Light the other Darkenesse the one deceiued the other not deceiued the One speakinge Truthe the other Falsehedde and yet both these Popes incorporate togeather in one Persone Geue vs leaue therefore M. Hardinge to saie nowe as the whole Vniuersitie of Parise said not longe sithence vnto Pope Leo A Domino nostro Papa iam non bene consulto appellamus Wee appeale from our Lorde the Pope beinge as nowe not wel aduised Certainely S. Hierome saith Non est facile stare in loco Pauli tenere gradum Petri iam cum Christo regnantium ne fortè veniat Angelus qui scindat Velum Templi tui qui Candelabrum tuum de loco moueat It is no easy mater to stande in Peter or Paules place nowe reigninge with Christe leste the Angel comme and rente a sunder he vele of thy Temple and remoue they Candesticke from his place The place of S. Hierome to Euagrius is answeared before The Apologie Cap. 5. Diuision 2. How then if the Pope haue sene none of these thinges and haue neuer read either the Scriptures or the Olde Fathers or yet his owne Councelles Howe if he fauoure the Arians as once Pope Liberius did Or haue a wicked and a detestable opinion of the life to comme and of the immortalitie of the Soule as Pope Iohn had but fewe yeeres sithence Or to encrease his owne Dignitie doo nowe corrupte other councelles as Pope Zosimus corrupted the councel holden at Nice in times paste and doo saie that those thinges were diuised and appointed by the Holy Fathers whiche neuer once came into their thought and to haue the ful
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
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
not as a cause of Foregeuenesse to be obteined Your very Glose saithe Apud Graecos Confessio non est necessaria quia non emanauit ad illos Traditio talis Emong the Christians in Graecia Confession of Sinnes is not necessarie for that this Tradition neuer came emonge them Yet M. Hardinge I trowe yee wil not saie but theire sinnes maie be foregeuen Certainely Chrysostome saithe Solus te Deus confitentem videat Let God onely see thee making the Confession of thy Sinnes It was very mutche therefore M. Hardinge for you so assuredly and so precisely to saie that sinnes can neuer be foregeuen without your Priuie Confession and specially thereby to proue the Vniuersal Headeship of the Pope The Apologie Cap. 11. Diuision 3. Bisides also that God by his Prophetes often and earnestly commaundeth the King to cutte downe the Groues to breake downe the Images and Aultars of Idoles and to Write out the Booke of the Lavve for him self and bisides that the Prophete Esaias saith a Kinge ought to be a Patrone and a Nurse of the Churche c. M. Hardinge Your seconde argumente for the Ecclesiastical Power of Kinges is because God bad them to cut downe superstitious groues and ouerthrowe idols as though this were not an office of executinge a commaundemente rather then of decreeinge any thinge The Authoritie to discerne an image of Christ from an idol of the deuil belongeth to them who knowe that an image is a name of art which is of God an idol is a name of false woorshippinge whiche is of the Deuil So that an image is godly and idol deuilishe VVhen the Prieste hath iudged this or that to be an idol or when it is euident that so it is then the kinge shal do wel to breake it downe But if the Kinge wil breake downe the image of Christe when the Priest telleth him it is a godly representation and no idol then the Kinge dothe more then his office requireth And shal not onely not proue his supremacie but also shal incurre danger to be reiected of God as Kinge Saul was when he despised to keepe the commaundement of Samuel the high Prieste VVhereas you alleage for a Kinges Ecclesiastical Power that he was commaunded to write out the Booke of the lawe for him selfe why lefte ye out that whiche foloweth there immediately accipiens exemplar à Sacerdotibus Leuiticae tribus The Kinge muste write out a Booke of the Deuteronomie but the example thereof he must receiue of the Priestes that be of the tribe of Leut. If in spiritual matters the Kinge were aboue the Priestes why had he not the Kepinge of the Lawe in his owne handes VVhy muste he take it of the Priestes why did not rather the Priestes come to him sith the inferiour taketh al his right of the superiour If the Priestes muste geue the holy scripture vnto the Kinge then verely muste he take sutche as they geue him and with such meaning as they geue vnto it So that if you had not falsefied the meaninge of Gods woorde by leauinge out halfe the sentence this place had proued againste you It is to be weyed to what ende a Kinge is required to haue and to reade that holy Booke Verely not to take vpon him the parte of a iudge in causes of Religion but as there it is expressed to thintent he learne to feare his Lorde God and kepe his woordes and ceremomonies in the lawe commaunded and that his harte be not lifted vp into pride aboue his brethren c. I omitte that you reade Librum legis whereas the Churche readeth Deuteronomium * it were too longe to enter into that disputation The booke of the lawe signifieth the whole law the Deuteronomie is but one of the fiue bookes VVhere Esaie calleth a Kinge a Patrone of the Churche I haue not founde But were it he called him so it betokeneth that he shoulde defende the Churche from worldly ennimies as in repellinge the Turkes in expellinge Heretikes and sutche like Kingely actes VVhiche proueth no spiritual supremacie but vnder God a fealtie and seruiceable power I finde where Esaie saith Et erunt Reges nutricij tui Reginae nutrices tuae Kinges shal be thy fosterers and Quenes thy nourses But not euery nourse or fosterer is aboue him who is nourished A faitheful seruant oftentimes fostereth the maister Yet is he not aboue his maister Besides S. Hierome vnderstandeth the Kinges whom Esaie nameth to be the Apostles accordinge to whiche sense it maketh nothinge to the purpose it is alleaged for The B. of Sarisburie Al Christian Princes are mutche beholden to you M. Harding yée make them so like to Polyphemus y◠Giante after his eies were striken out that is to saie to a man mighty in body and greate in boanes but starke blinde and no waie hable to guide him selfe A King yée saie maie not take vpon him to Iudge or Pronounce in maters of Religion bee they neuer so cleare but onely must hearken be ready to execute what so euer shal be thought good and commaunded by your Bishoppes as if he were onely your Bishoppes man So saithe your Holy Father Pope Bonifacius 8. Gladius Materialis exercendus est manu Regum Militum Sed ad nutum patientram Sacerdotis The Material or Temporal Swerde muste be vsed by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste By which Prieste he meaneth the Pope But Dauid saithe Now yee Kinges haue vnderstanding Be learned yee that iudge the Earthe Good Kinges haue oftentimes refourmed Religion and haue lawfully controlled and corrected and deposed idle and wicked Bishoppes as before in place conueniente it is largely proued The Emperoure Iustinian threateneth if the Bishop offended in saieing the publique seruice or in the Ministration of the Sacramentes that then he him selfe woulde vse his Authoritie ouer him and see him pounished Franciscus Zarabella saith that for any crime notorious the Emperour maie summone the Pope to appeare before his Maiestie and maie require him to yelde a reckening of his Faithe And yet wil yée saie The Emperoure is stil the Popes man and maie iudge nothinge in Causes of Religion without him The Kinge yée saie is not hable to Iudge whether an Idole be an Idole or no but by the leadinge and teachinge of the Prieste So wel yée wishe al Christian Princes were instructed that thei should not be hable either to sée or to speake without you But what if you Priestes saie as it hath often happened God is an Idole an Idole is God Light is Darkenesse and Darkenesse is Light what if they saie Greate is Diana the Goddesse of Ephesus What if they condemne the innocente and saie as they smometime saide of Christe Onlesse this man were a malefactoure wee woulde neuer haue brought him to thy hande Yet muste the Prince
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
Councel of your Priuate Masse VVhiche thinge thus of your parte confessed to our pourpose is sufficiente Now touchinge the Authoritie of your Amphilochius not long sithence yee thought his force had benne inuincible And therefore yee stoode vp alofte and braied alowde Novve M Ievvel and his Consacramentaries doo stagger I doubte not And for that cause as if it had benne somme greate woorthy Authoure yee alleged him seuen times with special reuerence in one Booke And yet nowe at the laste yee are contente for shame to turne him ouer and to let him goe Perhaps yee thought for the while a weake threede was sufficient to leade the people and that as folkes vse sommetimes to please children yee might quenche their thirste with an emptie cuppe Thus mutche hitherto touchinge somme partes of your Reioinder Concerninge your Former Booke whiche yee haue intitled a Confutation I neede to saie nothinge By the iudgemente of the wise it saithe sufficiently of it selfe But what meante you M. Hardinge therein to make so large discourse I wil not saie in the Defence for that woorde your frendes maie not beare but at the leaste in the fauoure of Open Stevves and to calle the same Malum necessarium that is to saie although an il thinge yet sutche a thinge as no good Common weale maie be without it VVhat meante you to that purpose to shewe vs the name and Authoritie of S. Augustine and thus to vpbraide vs in the ende In good soothe Maisters ye are too yonge to cōtrolle the Cittie of Rome in her doinges VVhat needed you to bestowe so fine eloquence in so fowle a cause Is vice growen so colde in Louaine that it muste be enflamed and authorized by open VVritinge VVhat meante you to allege the Prophete Dauid the Euangeliste S. Mathevve and S. Paule the Apostle for proufe of your Pardonnes VVil yee telle vs that Dauid Matthevve and Paule were Pardoners Or if yee dare to telle vs so must wee beleeue it If yee so manifestly mocke vs with open folies howe maie wee truste you in higher Mysteries S. Paule saithe Though our outwarde man be corrupted yet our inwarde man is renewed daie by daie Here yee telle vs in greate soothe that these woordes vndoubtedly serue to proue Purgatorie Christe saithe vnto Peter I haue praied for thee c. Therefore yee saie Christe novve requireth vs not to be obediente to Peter or Paule but to the Pope that sitteth in theire Chaire Christe saithe The Sonne of Man came not to destroie but to saue Ergo saie you The Breade and VVine in the Sacramente lose no parte of their former vertues but remaine in Fourmes and Accidentes euen as they vvere before as if the Sonne of God had come downe from Heauen to saue Accidentes Thus yee nippe of the sense and meaninge of the Holy Scriptures and feede vs onely with emptie woordes as if yee woulde pike awaie the corne and geeue vs the chaffe or conueigh awaie the iewels and throwe vs the bagge O M. Hardinge be not wilful let your owne conscience leade you VVas this the meaninge of S. Paule was this the comminge of Christe into the worlde was this the sense of the Holy Ghoste I wil not saie what Olde Doctour or Anciente Father but what Summiste what Canoniste what Childe what Heretique euer either so vndiscretely or so vnreuerently vsed the VVoorde of God I leaue the misconstrueinge and falsifieinge of so many Fathers the allowinge and soothinge of manifest Forgeries the vpholdinge of Abuses and open Erroures your weake Proufes your seely Coniectures your simple Gheasses your greate Ouersightes your bolde Affirmations your heapes of Vntruthes your disdeigneful Scornes your immoderate Scoffes your vngentile and vnciuile woordes as for example Villanes Theeues Fooles Disardes Lourdaines c. I leaue other your vnmannerly and vncleanely speaches Hungry Dogges eate dirty puddinges As common as life vvith beggers They serue the belly and the thinges beneath the belly VVas this a presente M. Hardinge meete either for the Modestie of a Virgine or for the Maiestie of a Prince specially sutche a Virgine and sutche a Prince so Chaste so Graue so Learned so VVise so Vertuous so Godly as Christendome seldome hath seene the like VVhat thought you that either her wisedome coulde not espie your fraudes and mockeries or that her chaste eares coulde quietly beare your lothesome talke Or thought you by the weight of sutche reasons to mooue Mountaines and to woorke woonders and to force her Maiestie to leaue christe and his Gospel and comme to Louaine to folowe you Yee threape her Maiestie fondely with kindenesse and as yee woulde haue the worlde imagine with good likinge and fauouringe of your side as if her Maiestie hauing benne brought vp from her cradle in the knowledge and feare of God and through Goddes greate Mercie and accordinge to his knowen VVil by the good aduise and counsel of the states of her Realme hauinge refourmed the House of God from the filthe and soile of your diuises shee stoode nowe in a mammeringe and were not hable to discerne either Falsehedde from Truthe or Darkenesse from Light or as if your Errours were not so grosse that a blinde man maie groape them with his Fingers Yee telle her Maiestie shee hath neither Parlamente nor Lavve nor Churche nor Cleregie The Churche of Englande yee commonly calle the Tovver of Babylon the Synagog of Antichriste and the Schoole of Sathan ye charge her Maiestie with disordered proceedinges with mainteinance of Infidelitie of Sacrilege of Schisme of Heresie For your possible power ye dishonour her Maiestie bothe abroade and at home where yee maie geate credite to your folies yee sclaunder the gouernmente yee disquiete her Maiesties louinge Subiectes yee breede Seditions yee procure Rebellions yee hazarde her estate And yet dare yee to pouder al this poison with a fewe dissembled and sugred woordes and to offer the same vnto her Maiestie for a presente VVel M. Hardinge if yee had foreseene the thankes that her Maiestie moste iustely yeelded you for your trauailes yee woulde not haue benne so bolde so rudely to presse into her presence It behooued you to be aduised not onely what yee wrote but also what Personage shoulde viewe your writinges If yee shal happen to write hereafter sende vs fewer woordes and more Learninge If yee shal diuise to talke any more of your Priuate Masse leaue your vagaries and goe directly to the pourpose Telle vs no moe sutche longe tales either of the Sacrifice or of other maters so farre from the question It is no good Logique to shifte of the thinge yee haue in hande and to mocke your poore Reader with an other Treade not so nicely and so gingerly M. Hardinge Saie not your Masse is a Circumstance and a mater of Facte and standeth onely vpon supposalles and gheasses and therefore needeth no further proufe VVhy soulde yee so trifle with the simple This is the Issue
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether
Sinnes foregeeuen by Holy VVater In Pontificali Prouerb 11. Cyprian Lib. 1. Epist 3. Tertullian in Apologeâ—ico Roma 2. C. Plinius * So vvas Christe taken of the Phariseies ‡ The fundation of the Churche of God is not Peter but Christe The Churche aboue Goddes VVoord * Vntruthe Foâ— generally itâ—â— contrarie to 〈◊〉 Faithe of 〈◊〉 Luc. 22. ‡ It is easilâ—â— founde in 〈◊〉 Booke 〈◊〉 Lutherum * A commâ—â—â—rie biside 〈◊〉 Texte ‡ A proper Glose * Vanitie of Vanities For the Scriptures vvere knovven and beleued before there vvas any Churche in Rome Contra Epist Fundamenti ca. 5. ‡ It is no harde mater to finde it Reade the Ansvveare Syluester Prierias contra Lutherum The Churche aboue Goddes VVoord Alb. Pigghius in locis Communib De Ecclesia Nicol. Cusanus de Authoritate Ecclesiae CoÌ„cilij supra contra Scriptur Iohan. Maria Verractus Editus est Ann. 1561. Alb. Pigghius Hierar li. 1. a. 2. Alb Pigghius in controuersijs De Ecclesia Deuter. Cap. 17. Heruaeus De potesta Papae ca. 23 Nicol Lyra in Deuter. Cap 17. The Churche aboue Goddes vvoorde Augustin contra Epistolam Fundamen Cap. 5. August In Psalmum 57. Augustin De Vnitate Ecclesiae Ca. 2. Augustin contra Cresconi Grammat Li. 1. Ca. 33. Augustin De Vnita Ecclesiae Ca. 16. Augustin eodem loco Chrysostom in Matth. Hom. 49. Psalm 18. Roman 10. Psalm 76. Augustin contra Faustum Lib. 32. Cap. 19. The Churche aboue Goddes vvoor de Augustin contra Epist Fundam Ca. 5. Chrysostom in Matth. Hom. 49. August De Vnitate Ecclesiae Ca. 11. Summa Angelica in dictione Papa Theodoricus de Schismate Plutarchus * This is good plaine dealinge For in deede this Ansvveare is very sclender ‡ VVith M. Hardinges good instructions In dict Simonia Ver. vtrum actoritas * A vvoorthy distinction Hereby the Pope maie selle Bishoprikes and Benefices vvithout Simonie ‡ This kinde of Simonie standeth onely in sellinge of Orders and Sacramentes c. * Vntruthe shamelesse as shal appeare Esai 59. ‡ Ful discretely and vvel applied As if these vvoordes had benne meante of the Pope and his Successours The Pope cannot commit Simonie Bernardus de Consideratione Li. 3. Bernardus in Conuersione Pauli Sermo 1. Dè Ciuitate Dei Li. 18. Cap. 22. Viues In Sexto De Electione Elect potest Fundamenta In Glossa Durandus de modo Celebrandi Concil Ti. 20. Musculus in Iohan Cap. 6. Summa Angeli in Simonia Extra De Officio Iudicis Delegati Ex parte N. In Clossa The Pope cannot commit Simonie Aureum Speculum ff De Offi. praeroris L. Barbarius Colum. 2. ff Eod. Titulo Ead. L. Bartolus Theodoricus De Schismate inter Vrban Clement Lib. 2. Ca. 32. Felinus de Officio Iudicis delegati Ex parte N. A iuste and a reasonable cause wherefore the Pope maie selle Bishoprikes Deanries Abbies c. Extra De Simonia Ca. 1. Numero 6. Fol. 18. Abb. Archidiacon in Tract De Haeresi ver Et quia tanta est The Diuels VVoordes alleged vnder the name of S. Peter The Pope cannot commit Simonie Felinus De Offi. Iudicus delega Ex parte N. The Pope changeth Vice into Vertue Extra De Simonia Ca. 1. Hostien Extra De simnia Eisi questiones Hieronymus 1. Quaest 1. Eos qui. Esaie 59. Augustin De Natura Boni Ca 46. Hieronym in Michaeam Ca. 4. Hieremi 12. Matthae 21. * Learnedly proued The Churche of Rome is the vvhole Catholique Churche Tertull. in Apologetico By this vvhole discourse Christ and his Apostles maie be condemned 1. Ioan. â— Prouerb â— Eccles Hisit Lib. 6. Ca. 5. in Graecis ‡ A good excuse of Idolatrie * Yes verily Euen as the House of God and the Caue of Theeues vvere al One Temple Matthae 21. Luc. 1â— Ioan. 17. Matth. 16. Here M. Hardinge laieth out his heapes of Learninge ‡ A very Learned and a vvorthy Conclusion But vvoe be to them that calle Light Darkenesse and Darkenesse Lighte Esai â— Departing from the Churche of Rome Dist 12. Non Decit In Rubric Bernardus in Synodo Remensi In eadem Synod Paralipom Vrspergen Pa. 396. Aeneas Sylui. in Epist ad Casparem Schlickium Paralipom Vrspergen in Clemen 5. In Concil Trid. Antonius Marinarius Concil Trident. Episcopus Bitontinus Francis Zephyrus in Apologeticum Tertulliani Arnulphus aut Bernardus in Concil Remen Petrar in Rithmis Italicis Schola di Errori è Tempio di Eresia Departing from the Churche of Roâ—â— Hermaâ—â— Riddus De Maiorita Obedient Vnam Sanctam Subesse Romano Pontifici est de necessitate Salutis Clemens Apostolicar Constiâ—a Lib. 6. Cap. 4. Aeneas Syluius ad Rector vniuersitatè Colonien Paraliponena Vrspergens Pag. 435. Augustinus de Vnitate Ecclesi Ca. 10. Chrysostom in Matth. Hom. 49. Anselmus in 2. Thessalon 2. Ambros in Epist ad Theodos Vâ—sent Departing from the Churche of Rome August Contra Faustum Lib. 15. Cap. 3. Ambros Ansber in Apocalyp Li. 2. Cap. 2. Cyprian De Lapsis Sermo 5. Chrysostom ad populum vntioch n. Homi. 17. Chrysostom in Matth. Hom. 46. The Churche in fevve Irenaeus Lib. 4. Cap. 46. Hieron in Esai Lib. 8. Cap. 24. Fortalitium Fidei Lib. 5. De Summa Trinita Linwoode Ludoui Viues de Causis Corrupt Artium Lib. 5. Catharinus aduerius Petrum à Sold. Erasm in Scholijs in Hieronym ad Marâ—ellam Comparison of Learning Erasmus ad Archiepisc Toleta Extra de Elect. Electi Potest Signifi in Gloss Manipul Curat Pag. 101. Inter Decreta Felicis pp. Conc. Tomo 1. Pag. 168 In Donatione Constantini Herma Riddus Hierony In Reg. Monacho Ne ad Risum Provocentur Angelici Spiritus Hierony in Prouerb Li. 2. Ca. 19. Actor 8. 1. Cor in 2. 3. Esdr 4. 1. Cor. 13. Matth. 13. Hiere 14. Esai 41. Amos. 8. ‡ Vntruthe For vvee are not departed from the Catholique Churche Iob. 40. Cantic 6. Paralipomen Vrspergen in Clement 5. Departing from the Churche of Rome Hierony ad Fabiolam De. 42. Mansionibus Mansione 1. Beda in Apocal. Lib. 3. Cap. 18. Beda in Apocal. Lib. 3. Cap. 19. Example of Christe Apocal. 18. ‡ Thus mutche confessed is sufficiente * A suddaine Conclusion ‡ A vaine folie For a good man maie folovve Christe vvithout presumptuous Comparison Chrysost in Matthae Homil. 79. Origen in Ezechiel Homil. 7. Extra De TraÌ„slatio Episcopi QuaÌ„to Hostien Bernard De CoÌ„sideratio Lib. 2. ‡ Vntruthes notorious manifeste vnto the vvorlde ‡ Here M. Harfreely yeldeth vs the first six hundred and three score yeeres that is to saie the vvhole time of the Apostles Holy Fathers of the Churche * Reade the Ansvveare ‡ Vntruthe As shal soone appeare Esai 2. * Certainely vve receiued not our Faithe firste froÌ„ the Churche of Rome Augu. Epist 178. Augu. Epist 170. Chrysosto ad Popul Antiochen Homil. 14. Tripar Histor Lib. 4 Cap. 16. Sozom. Li 3. ca. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Faith brought to Rome oute of Graecia Basil In Epist
ad Epis per Italiam Galliam Eusebi De vita Constan Orati 2. Cod. De SacrosaÌ„ Ecclesiis L. Iubemus §. ScieÌ„tes Cod. in Eod. titu 1. Decernimus Epist Eccle. Constantinop Ad Eccle. Pragen Concil Trident. Oratio Episcopi Bitontini In opere Triparti li. 2. ca. 1. In. 2. To. Concil ‡ Vntruthe As it shal plainely appeare * Vntruthe As large as manifeste ‡ Vntruthe For the Grecians neuer receiued these fantasies of Purgatorie O so merily this maÌ„ plaieth vvith his fansie Cicero De Oratore 2. Dist 17. Concil in Gloss Galenus The Greke Churche Liturgia Basilij Liturgia Chrysostomi Polydor. De Inuentoribus li. 8. cap. 1. Irenaeus li. 1. ca. â— Chrysost De Incomprehensi Dei natura Hom. 3. Leo. Epist 93. cap. 12. Leo Epist 97. cap. 3. August Epist 165 Priuate Masse in the Greke Churche Gregorius li. 4. Epist 32. Liturgia Iacobi Liturgia Chrysostomi Litur Basilij Georgius CassaÌ„der in Liturgijs Bessarion De Sacrament Eucharistiae Circa annum Domini 1450. Priuate Masse in the Greke Churche Matthi Illyricus in Testibus Veritatis pag. 5. Concil Ferrariâ— in Prooemio Petrus Vrbeuetanus in Vita Deusdedit Pap. DuraÌ„dus in Rationali li. 4. * Vntruth For God him selfe saithe Comme foorth from the middes of them O my people Apocal. 18. Daniel 6. 3. 1. Pet. 5. A hote kinde of Diuinitie Matthae 21. Iohan. 9. 12. 16. Iohan. Epist 3. Qui amat Primatum gerere Apocalyp 13. 24. Quae. 1. Ait 24. Quae. 3. Comperimus Rubri August Ad Clericos Hipponen Citatur 11. Quae. 3. Quid obest Augustin In Iohan. Tract 45. 1. Corinth 14. * Vntruthe For there is no better comparison then bitvvene Contraries Contraria iuxta se posita magis elucescunt ‡ Yenough no doubte and sufficiente For in the selfe same foure Articles M. Hard. hath vttered foure score and fourteen great vntruthes * Vnfruteful vaine distinctioÌ„s Reade the Ansvveare Comparison of churches Gregor Dialog li. 4. * This Booke is ful of Fables and Vanities and therefore not thought to bee S. Gregories Augustin Epist 162. ‡ S. Augustine is directely to the Contrarie See the Ansvveare * Our Price He meaneth the Sacramente of our Price 1. Corin. 11. Iohan. 3. Plini li. 18. CypriaÌ„ Ad CorneliuÌ„ li. 1. Epi. 3. Chrysostom In Matthae ca. 23. Tertul. De praescription Aelius Lampridius 1. Regum 5. Hieronym Ad AlgasiaÌ„ Quae. 11. Infidelles Dogges Mise August in IohaÌ„ tracta 26. Iohan. 6. Augusti Epist 162. Chrysostom Ad Haebr Homi. 16. De Con. Dis 2. Hoc est Augustin In Psalm 3. 1. Cor. 11. August Contra Cresco li. 1. ca. 23. August Contra Cresco li. 2 ca. 13. Tertullian De Baptismo Guilty of the Bodie and Bloude c. August De Tempore Sermo 20. Athana De Passione Cruce Domini Ezechiel 33. Luke 11. Concil Nicen. 2. Actio 6. Cyprian De Ablutione pedum August Ad Bonifaci Epist 50. August In IohaÌ„ tracta 26. Guiltie of the Bodie and Bloude c. August De Tempore Sermo 120. Ambros De Benediction Patriarch cap. 6. August In IohaÌ„ tracta 26. August â—odem loco * This is nothing but open mockerie ‡ Vntruthe too fonde for a child For there vvas neuer sutche order taken by the Gouernours of the Churche August Epist 48. August De Doctrina Christiana li. 2. ca. 5. August In Psal 105. The Scriptures in the vulgare tongues Chrysost in Iohan Homil. 1. Hieronym in Psalm 86. Theodoret. De corrigend Graecorum affectib Lib. 5. Articulo 15. * A mockerie For many heare not one Sermon in tvventie yeeres Apolog. Sacratis Matth. 11. Augusti Contra Iulian. Li. 5. Ca. 1 Chrysostom in Matth. Homil. 1. Augusti Episc 3. Cyrillus contra Iulian. Lib. 7. Augu. in Psal 131 Augu. In SeÌ„ten exceptis ex Augustino Pa. 1067. A vvoorthy Councel of fourtie Bishops sutche as they vvere In the time of Paulus 3 Augu. Epist 169. Esai 5. Dorman Pag. 15. Stanislaus Orichonius in Chimaera Ambros Lib. 5. Epist 33. Flattering of Princes Petr. De palude de potestat pp. 〈◊〉 40. Non nos on Glossa Extrauag Iohan 22. â—um inter in Glossa Hostien De traÌ„slaitone Praelais Quanto Hosiuscontra BrentuÌ„ Lib. 1. * Vntruthe staÌ„dinge in open and vvilful corruption Iacobus Andreae contra Hosium Pag 352. * Vaine folie For vvhat haue Humaine or Natural senses to doo vvith the sense of God To take Counsel of men ‡ The ExpositioÌ„s of the Fathers very seldome agree togeatâ— er Yet are they for the most parte contrarie to the Churche of Rome * The tradit 〈◊〉 novve vsed in the Romaine Churche are coâ—â—only coÌ„trarie to the TraditioÌ„s of the Anciente Learned Fathers Therefore this Rule is deceitetul Parte 5. Ca 10. Diui 2. Nic. Cusanus de Authoritate Ecclisiae c. Hierem 2. Tertullian in Apologetico Clemens AlexaÌ„drin in Oratione ad Genies Chryso in Epist ad Galat. Ca. 1. ‡ VVee preache againste your folies and fantasies not againste the Doctrine of the Churche * Vntruthe enclosed For they had Diuines a solemne Disputation vvas appointed at VVeasteminster in the preseÌ„ce of the States of the Realme But your Felovves fladde from it Parlamente * A notable great coÌ„panie There vvere onely fouretie poore Bishoppes and yet somme of the samevvere no Bishoppes Parlamente An. Dom. 1296. Anno 1273. In Prouisione de Martonae Ca. 9. Extra Qui Filj sint Legitimi Leges Canuti TrideÌ„tine councel Superintendentes Concil Trident. Sub Carolo Quinto Robert Coecus vide Concil Trident sub Paulo 3 Matthias Plac. Illyricus in Protest contra Concil Trident. Pagin 79. Io Sleâ—danus Li. 23. Anno. 1551. Conuentus quorundam Priuatus vtilitatis gratia institutâ—es Augustin De Ciuit Li. 19 Ca. 19. Augustin in Psalm 126. Chrysostom 1. ad Timoth. Hom 10. Hieronym Ad â—uagrium Anselm ad Philippen Ca. 1. Beda 1. Petri. 2. Petrus de Palude De Potest Colla. Apostolis Arti. 1. Thom. 2. 2. quae 184. Ar. 6. Al soares salued by the Councel of Tridente * Vntruthes open and vvithout same For example your Stevves your Courteghianes and Fornications vvere neuer touched Bernard in Cantica Sermo 33. Hulcote in Lib. Sapien. Lectio 23 Bernard in Conuers Pauli Bapt. Mantuan Fastor Lib. 4. Ad Leonem 10. Concil Trident. Nazian ad Procopium * Vntruthe For he speaketh of al manner of Councelles as vvel General as Prouincial His vvoordes be Prorsus decreui fugere Omnem Conuentum EpiscoporuÌ„ ‡ This is a lusty kinde of Diuinitie * Vntruthe For they are committed onely by the appointemente of the Prince Gregor Nazianzenus ad Procopium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The successe of councels Monkes and Abbates Sozomenus Hieronym Aduersus Luciferianos Tit. Liuius Maior pars vincit meliorem Oratio Synodica Legati Regis Franciae An. 1562. Copus Fol. 284. August Epist 81. August Epist 76 Erasm in Scholijs in Epistolam ad Rusticum Monachum ‡ S. Cyprians vvoordes be plaine Nihil sine
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in