Necessarie il shoulde comme in place Howe be it S. Paule saithe Let vs not doo il that good maie folowe For iuste is the damnation of them that so saie But S. Augustine standeth ful of your side S. Augustine hath written in the behoufe of the Stewes S. Augustine saithe Take Harlottes awaie from emonge menne and ye fil al the Countrie with ribaudrie and villanie In deede the very name of S. Augustine is great and Reuerende But what if S. Augustine when he wrote these woordes were not S. Augustine What if he wrote that Booke De Ordine beinge as yet a very yonge man but a Nouice in the Faithe not yet wel instructed not yet Baytized in the name of Christe him selfe as yet keepinge a Concubine and liuinge in whooredome Shal sutche a one so yonge and so youthful goe for a Saincte Or shal his bare name and vnseasoned fantasies stande you in steede to proue your Stewes Verily the same S. Augustine beinge afterwarde fully instructed and Christened saith thus Istam in vsu scortatorum terrena Ciuitas licitam fecit turpitudinem The worldly Citie not yâ— Church of God hath made this filthinesse of harlottes to be laweful And Ludouicus Viues writing vpon yâ— same saithe Satis apertè Augustinus â—estatur lure Ciuili veteri Romano multa esse permissa quae sint contraâ—ia Legibus Diuinis Hoc isti volunt qui dum Gentilitatem coniungere coaptare Christianismo laborant corrupto vtroque alterius impatiente nec Gentilitatem nec Christianismum retinent S. Augustine plainely witnesseth that by the olde Ciuile Romaine and Heathen Lawe many thinges were suffered whiche were contrarie to the Lawes of God This thinge wil not these menne allowe whoe while they studie as you M. Hardinge doo to ioine Heathennesse and Christianitie bothe togeather bothe beinge corrupted and the one not standinge with the other keepe nowe neither Heathennesse nor Christianitie Therefore wee maie mutche better exchange these woordes of Augustine spoken in his youthe before he had wel learned to speake and maâ—e mutche better saie thus Permitte Lupanaria implebis omnia libidinibus Suffer and allowe the Stewes and ye shal fil al the Countrie with Ribaudrie and Villanie And in this sense S. Bernarde saithe â–ª Tolle de Ecclesia honorabile Coniugium thorum immaculatum Nonne reples eam Concubinaâ—ijs incestuosis seminifluis mollibus masculoruÌ„ Concubitoribus omni denique genere immundorum Take once from the Churche honourable 〈◊〉 and the Bedde vndefiled and doeste thou not fil the same Churche ful of brothelles keepinge Concubines c. and with al soâ—tes of filthy personnes Further ye saie And wherefore is the Bishop of Rome more to be blamed for mainteinance of his Stewes then the Frenche Kinge or the Kinge of Spaine This is but a simple reason for a Doctour of Diuinitie It is an olde saieinge Nil iuuat exemplum quod litem lite resoluit Christe bade not his Apostles to be leadde by the example of worldly Princes If it be il in them it is mutche woorse in him that woulde be called the Vicare of Christe the Heade of the Churche and the Holy one of Israel An other parte of theire paunishemente is as you tel vs that they maie not ride sumptuousely in Coches or Charettes or dwel in the open faire stréetes and in the sight of the Cittie but are forced to goe a foote and to hide them selues in corners and in out houses and bylanes and that by your description in sutche simple and poore and beggerly sorte as if they were the vileste and ougleste of al the people and had not a good clowte to couer theire bodies Certainely M. Hardinge your Courteghianes if they vnderstoode hereof woulde thinke them selues litle beholden to sutche a Proctoure Doctoure Peter Martyr of whom I cannot speake without great reuerence hauinge good cause to knowe the state of Rome as fewe menne better hereof wrteth thus None O Deus bone quomodò Romae coercentur Meretrices Habent ornatissimas domos vehuntur per publicum habitu principum Sedent in equis gradarijs habent secum Torquatos Laruatos Comites interdum etiam Cardinales praesertim noctu ancillarum sumptuosissimum gregem Nowe a daies O good God howe are the Courteghianes pounished in Rome They dvvel in the fairest houses They are caried vvith honoure through the Cittie as if they vvere Ladies They are mounted on amblinge palfraies They are attended with chaines of golde and personnes disguised and sometimes Cardinalles and specially in the night season and haue a sumptuous sorte of Maides to waite vpon them If ye shal happen to doubte M. Martyrs reporte in this behalfe yet I truste ye wil geue somme credite to your owne Frendes the Cardinalles of the Churche of Rome Theire woordes hereof be these In hac etiam Vrbe Meretrices vt Matronae incedunt per Vrbem seu Mula vehuntur quas affectantur de media die Nobiles familiares Cardinalium Clericque Nulla in vrbe vidimus hanc corruptionem praeterquam in hac omnium exemplari Habitant etiam insignes aedes In this Cittie of Rome the Courteghianes passe through the streetes or ride on their Mules like honeste Matrones or Ladies and in the middest of the daie Noble menne the Cardinalles deere frendes and Priestes attend vpon them Wee neuer saw sutche corruption but onely in this Cittie whiche is the example and paterne of al others Moreouer they dwel in faire and notable houses This Information was presented vnto Pope Paule the thirde by certaine of his graueste Cardinalles appointed thereto by special Commission Nowe good Christian Reader I beseeche thée consider the Conformitie of these tales M. Hardinge saithe The Courteghianes of Rome goe onely a foote These Cardinalles saie They ride on Mules M. Hardinge saithe They haue a special apparel of dishonestie to be knowen by These Cardinalles saie They goe or ride as honeste Matrones or great Ladies or Noble wemenne M. Hardinge saithe They be despised and reuiled of the people These Cardinalles saie They haue Priestes Noble menne and the Cardinalles frendes to attende vpon them M. Hardinge saithe They dwel onely in out houses and backe lanes â–ª These Cardinalles saie Habitant insignes Aedes They dwel in faire and notable Houses So many Vntruthes it is no harde mater for M. Hardinge to vtter in so shorte a tale Nowe beinge so fine Dames and so richely attired it were great sclaunder to saie They serue onely for Vâ—rlettes or common rascalles If the reporte be true vpon Twelueth daie at night in the yere of our Lorde 1564. there were seene Seuentéene Coches of Courteghianes arriuing togeather euen into the Popes owne Palaice If any man shal thinke this reporte incredible yet Luitprandus of yâ— like hereof saith thus Lateranense Palatium Sanctorum quondam hospitium nunc est Prostibulum Meretricum The Popes Palaice at Laterane sommetime the harbour of Holy Sainctes
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
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
Soules of the wicked should not be pounished before the daie of the laste Iudgement Whiche erroure the Vntuersitie of Parise condemned for Heresie and caused the Pope to recante Concil Constantien in Appendice In primis Quin imò Iohannes Papa 22. dixit pertinaciter credidit Animā hominis cum corpore humano mori ▪ extingui ad instar animalium brutorum Dixitque mortuum semel etiam in Nouissimo Die minimè esse resurrecturum The Apologie Parte 6. Ca. 6. Diui. 1. The Canonistes sale The Pope can doo as mutche as Christe him selfe can doo M. Hardinge 7. Vntruthe The moste parte hereof is very false and sclaunderous Mentiris in your Diuinitie is a Verbe Commune The Replie The woordes be moste manifeste out of al question Excepto peccato Papa potest quicquid Deus ipse potest Extra De translatione Episcopi Quanto Hostien The Apologie Parte 6. Ca. 6. Diui. 1. Somme of them haue saide The Pope is the Lighte that is comme into the worlde And who so is an il dooer fleeth that Lighte M. Hardinge 8. Vntruthe If yee were hardely charged to shewe where he saide it or where he wrote it yee would be founde a Lier as in many other pointes yee are founde already That he neuer wrote it in any of his eloquente Italian Sermons set foorthe in Printe I am assured And more hath he not set foorthe Nowe it remaineth that yee telle vs where he saithe so or els confesse your sclaunderous Lie The Replie In the Oration that Cornelius the Bishop of Bitonto pronounced in the Councel of Tridente yee maie finde these woordes Papa Lux venit in Mundum Sed dilexerunt homines tenebras magis quà m Lucem The Apologie ▪ Parte 4. Ca. 1. Diui. 1. They haue decreed that a Prieste for Fornication ought not to be remoued from his Cure M. Hardinge 9. Vntruthe This is a foule Lie And herein these menne moste shamefully haue sclaundered the Churche as by that I haue saide to any man it maie appeare The Replie But vnto the beste learned Canonistes it appeareth farre otherwise Panormitane saithe Hodiè ex Simplici Fornicatione Clericus non deponitur Extra De Consangui Affini Non debet Likewise it is solemnely noted in great letters in the Margine Fornicationes causa hodiè nemo est deponendus The Apologie Parte 6. Ca. 14. Diui. 1. In the Councel of Chalcedon the Ciuile Magistrate condēned iiJ Bishoppes Dioscorus Iuuenalis Thalassius for Heretiques gaue Iudgemente that they shoulde be deposed M. Hardinge 10. Vntruthe That al these three were condemned in that Councel ▪ wee finde not Mutche lesse that they were condemned by any Ciuile Magistrate doo wee finde c. VVhat is impudencie VVhat is licentious Lieinge VVhat is deceiteful dealinge if this be not The Replie These be the woordes pronounced openly in the Councel Videtur nobis iustum esse eidem poenae Dioscorum Reuerendum Episcopum Alexandriae Iuuenalem Reuerendum Episcopum Hierosolymorum Thalassium Reuerendum Episcopum Caesariae Cappadociae subiacere Concil Chalcedonen Actione 1. Pag. 831. Reioinder Fol. 251. b. The B. of Sarisburie M. Harding healpeth it forewarde with a litle prety false translation of his owne For whereas it is written in the Latine Cùm benedixisset Sācta He translateth it thus When he had cōsecrated the Sacrament And likewise these woordes Post finem Orationum he translateth thus After he had donne the Praier of Consecration M. Hardinge 11. Vntruthe Gentle Reader consider how falsely M. Iewel demeaneth him selfe These woordes Post finem Orationum thou findest not at al in al this 32. Diutision If they be not here why reproueth he me for vsinge a prety false translation This is not a prety but a grosse and a shamelesse kinde of falsehed to charge we with that whiche here I saie not The Replie It is in the very next Diuision Therefore this mater needed nothinge so greate adoo The Apologie Parte 2. Ca. 13. Diui. 1. Origen saithe The Breade whiche is sanctified by the Woorde of God c. M. Hardinge 12. Vntruthe Alleginge Origen Sir Defender yee plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes He saith Ille cibus not Ille Panis The Replie Yet Origen in the same place calleth it seuen times Panis Therefore this was but a simple mater to make sutche a Tragedie of false plaie The Apologie Parte 2. Ca. 1. Diui. 1. S. Augustine saithe Although the Matestie and Godhedde of Christe be euerywhere yet the Body wherein he rose againe muste needes be in one place M. Hardinge 13. Vntruthe S. Augustine in that Treatie hath not that woorde Oportet but this woorde Potest as the Bookes haue that be not corrupted by the mainteiners of that Heresie The Replie Gratian reportinge this place of S. Augustine vseth this woorde Oportet Thus he saithe in moste plaine wise Corpus in quo Christus resurrexit In Vno loco esse Oportet De Consecr Dist 2. Prima Likewise saithe Petrus Lombardus reportinge the same in Vno loco esse Oportet Lib. 4. Dist 10. Sunt item But before them al S. Peter saide Oportet illum Coelos capere vsque ad tempora restitutionis omnium Actorum 3. These I trowe were not the maineteiners of any Heresie The Apologie Parte 5. Ca. 3. Diui. 11. The Olde Councel of Carthage commaunded nothing to be readde in the Congregation but the Canonical Scriptures M. Hardinge 14. Vntruthe This Booke is ful of Lies and falsified places This Olde Councel is newely falsified The woordes be Vt praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturarum It foloweth in the same Decree Liceat etiam legi Passiones Martyrum cùm Anniuersarij dies eorū celebrantur The Replie This Obiection is very true albeit not greatly to the pourpose For as the Decrée cutteth of al secrete or vnlaweful Scriptures so it suffreth nothinge els to be read in the Churche but onely the Passions or deathes of Martyrs and that onely vpon the Martyrs Anniuersarie whiche was for one Martyr but onely one daie in the yeere Nowe lette M. Hardinge telle vs what and howe mutche there remained biside to bee read in the Churche sauinge onely the Canonical Scriptures Howe be it in the same thirde Councel of Carthage there bee other woordes founde sommewhat plainer more pregnante then these For in the saide Councel of Carthage the Councel of Hippo was abbridged In whiche Abbridgemente this Decree is read emōgest others Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia nō legantur These woordes were abbridged and authorized in the saide thirde Councel of Carthage as it is plaine by the Title of the same Concilij Hipponensis Abbreuiationes factae in Concilio Carthaginensi Tertio In mistakinge of whiche woordes I muste needes confesse mine erroure For by ouersight I thought the Councel of Carthage had benne
abbridged in the Councel of Hippo as it maie appeare by my answeare in this Booke Fol. 519. Whereas contrariwise the Councel of Hippo was abbridged in the Councel of Carthage This in deede of my parte was an erroure And I thanke M. Dorman that hathe geeuen mée occasion better to consider the same Notwithstandinge as I saide before the woordes be plaine Praeter quas Scripturas alia non legantur The Apologie Par. 5. Cap. 11. Diui. â— The Canonistes this date vse to saie of the Pope that for so mutche as he is Lorde of al benefices though he sel Bishoprikes Monasteries Benefices and Spiritual promotions for monie yet he cannot committe Simonie though he would neuer so faine M. Hardinge 15. Vntruthe VVhereas it is written in Summa Angelica In Curia Romana titulus De Simonia non habet locum The selfe same Summe vseth this distinction saieinge Verum est in ijs quae sunt Simoniaca de Iure positiuo solùm sed non in ijs quae sunt Simoniaca de lure Diuino VVhereby he meaneth that concerninge Simonie whiche properly is so called the Pope is no lesse subiecte thereto then any other man Thus haue you shamefully belied Summa Angelica The Replie Hereby it appeareth that M. Hardinge vnderstaÌ„deth not his owne Summa For by Simonia de Iure positiuo is meante the sale of Bishoprikes and Benefices c. whiche as this Summa saithe the Pope maie freely selle for monie without empeachemente of any manner of Simonie For beter proufe whereof Theodoricus saithe Papa non potest committere Simoniam Sic tenent Iuristae Quia Simonia excusatur per Authoritatem Papae De Schismate inter Vrban Clemen lib. 2. cap. 32. An other saithe Papa non committit Simoniam recipiendo pecuniâ—m pro collatione Beneficiorum 〈◊〉 shamefully wee belie Summa â—â—gelica 16. Vntruthe In the fourthe parte 7. chapter and. 4. Diuision of this Booke touchinge that most vile and shameful abusing of Franciscus Dandalus Gentleman of Venice that was driuen to wallowe vnder the Popes table in a chaine like a Dogge reported as M. Hardinge saithe by Sabellicus in the first Booke of his Seconde Decade I haue answeared as then I thought accordinge to truthe that Sabellicus wrote no Decades but onely Enneades as it might appeare by his woorkes printed either at Basile by Heruagius or otherwhere by any other Sithence I vnderstande that there is nowe extante an other Booke of Sabellicus by the name of Decades set foorthe of late at Basile by Coelius Secundus Curio An. 1560. Vnderstande thou therefore good Reader that herein I folowed sutche Bookes of Sabellicus as had benne long abroade and were wel acquainted amoÌ„g the learned But that there should any other newe Booke of Sabellicus be printed afterwarde specially so longe after the Authours death I coulde not prophesie These and sutche other good Christian Reader be our Vntruthes so many in number and of sutche weighte that M. Hardinge thinketh him selfe wel hable easily with the same to lode a Carte To al these so many and so many so horrible and so blasphemous Lies Goddes Holy name be blessed wée maie truely saie with S. Paule Tanquam seductores ecce veraces Wee are called deceiuers and yet wee saie the Truthe How be it I doo not so warrante euery parcel of any my writinges as though there were nothinge therein conteined but might safely be iustified in al respectes and againste al quarrels Sutche reuerence by S. Augustines iudgemente wée ought to géeue onely to the VVoorde of God Nomans Learninge or memorie was euer infinite But of al others I acknowledge mine to be the weakeste If I haue at any time mistaken either Authoure for Authoure or Name for Name or Chapter for Chapter or Booke for Booke as whereas in the allegatioÌ„ of Pope Leo in stéede of these woordes Indiuiduam VnitateÌ„ I wrote Indiuiduam Trinitatem or whereas in stéede of these woordes Paulinus ad Romanianum I wrote Paulinus ad Augustinum the saide Epistle of Paulinus beinge mingled with a whole Booke of the Epistles of S. Augustine Or if vpon any other like 〈◊〉 I haue alleged either Liberius for Athanasius or the Arians for the Euty 〈◊〉 or any one Father or Doctoure for an other sutche errours beinge bolde of malice were neuer hitherto accoumpted damnable The beste Learned haue oftentimes fallen into them For prouse whereof it were easy to saie that Cicero notwithstanding otherwise a great Learned man alleged Aiax in stéede of Hector Agamemnon in stéede of Vlysses Eupolis in stéede of Aristophanes That Aristotle alleged Calypso in stéede of Circe That Gratian allegeth Aniceus for Anicetus Ambrosius for Augustinus Calixtus for Anacletus Greeke for Latine Nevve for Olde That Hippolytus allegeth the Apocalyps of S. Iohn in stéede of Daniel That S. Chrysostome nameth Abacuk for Sophonias and Agar for Sara If thou be desirous to sée these seueral errours further proued it maie please thee to sée mine Answeare to this s Fol. 362. That in the alleginge of Liberatus I leaste out this woorde Quodammodò it was onely an Erroure For why I should of pourpose doo it there was no cause specially that woorde bearinge in that place no greatter weight But M. Hardinge alleginge these woordes of S. Augustine Christus quodammodò ferebatur in manibus suis not of erroure but as it maie be thought of set pourpose leafte out Quodammodò as knowinge that in that one woorde reasted the meaninge of the whole Briefely what so euer other like erroure shal be found in any my writinges I wil discharge bothe my Clerke and the Compositoure the Printer of the same take the whole vpon mée self I speake not this for that I thinke my Booke can be printed without erroure for that in sutche a number varietie of allegations were scarcely possible But if any erroure what so euer shal escape as I doubte not but there wil many I proteste before him that séeth the harte it walbe wholy againste my wil. And yet maie not these menne so charge others as if they them selues onely were priuileged and exempted from al sutche dangers M. Hardinge maie remember that he him selfe in stéede of the Prophete Osee hath alleged vs the Noble Iosua and that by an other like ouersight he hath alleged the Eighth Booke of Socrates Scholasticus whereas Socrates neuer wrote but Seuen As likewise also M. Dorman allegeth the Seuenth Booke of the Storie of Theodoretus whereas Theodoretus him selfe neuer wrote but Fiue And againe he fraieth al Christian Princes with the horrible Examples of the Tvvoo Kinges as he saith Ozias and Oza Yet he might easily haue learned that Oza was a poore Priuate man and neuer knowen to be a Kinge Notwithstandinge in one of his late litlewoorthe Pamflettes confessinge his ouersight herein he stumbleth into an other Erroure as fowle as the first and bewraieth his ignorance more then before For nowe he telleth vs
he hath better remembred him selfe that the saide Oza was not a Kinge but onely a Prophete And yet yewis a childe could haue tolde him that the same Oza was neither King nor Prophete but onely a Leuite Let him looke better on his bookes and he shal finde it Howe be it I woulde not that either M. Hardinge or M. Dorman shoulde thinke that therefore they are here charged with ignorance Errours wil créepe bitwéene theire fingers be thei neuer so watcheful In the heate and drifte of writinge when the minde is wholy occupied and fully bente to the substance of the cause it is an easy mater by somme confusion one waie or other to disorder a woorde or to displace a number as to write either 9. for 6. or 24. for 42. or somme other like whiche errour though it be light in dooing yet in the reckeninge oftentimes is very greate To leaue other Examples M. Hardinge him selfe in his Confutation of the Apologie in stéede of the 22. of Luke hathe printed the 2. of Luke Likewise in his Reioinder in stéede of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath printed and sente vs quite the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one Booke of the Newe Testamente set out at Colaine in stéede of these woordes Neque Scortatores Regnum Dei possidebunt yée shal finde it by erroure printed thus Neque Sacerdotes Regnum Dei possidebunt To be shorte M. Hardinge in this selfe same Booke in stéede of these woordes Lulled a sleepe by erroure hath printed Lulled a sheepe If al sutche childishe aduantages shoulde be taken then coulde no writer escape vncontrolled Thus good Christian Reader by the shorte Viewe of these fewe Vntruthes for so it pleaseth these menne to calle them thou maiste the better weigh the value and substanceâ—â— of the 〈◊〉 Tedious Repetitions M. Hardinges often rehearsal and doubling of one thing hath forced mee sommetime to doo the like Whiche thing good Reader if vnto thee it shal séeme ouer wearisome I praie thee to consider the occasion thereof My meaninge was onely to doo thee good To the Christian Reader IT pitieth mee in thy behalfe good Christian Reader to sée they conscience thus assaulted this daie with so contrarie Doctrines of Religion and specially if thou haue a zele to folowe and séeste not what and wouldeste faine please Eod and knoweste not howe nor findeste thée selfe sufficiently armed with Goddes Holy Sprite nor hable either to discerue thy meate from poison or to vnwinde thée selfe out of the snares For Satan transfourmeth him selfe into an Angel of Light The wicked is more watcheful and vehemente then the Godly and Falsehed is oftentimes painted and vewtified and shineth more glorious then the Truthe These be the thinges that as S. Paule saithe woorke the subuersion of the Hearers and by meane whereof as Christe saithe if it were possible the very Bsecte of God shoulde be deceiued Howe be it God knoweth his owne and no Power can pusse them out of his hande God is hable to woorke comforte out of confusion and to force his light to shine out of darkenesse Al thinges woorke vnto good vnto them that be in Christe Iesu Be Falsehed neuer so freashely coloured yet in the ende the Truthe wil conquere Notwithstandinge God in these daies hath so amazed the Aduersaries of his Gospel and hath caused them so openly and so grossely to laie abroade their folies to the sight and face of al the world that noman nowe be he neuer so ignorante can thinke he maie iustely be excused They deale not nowe so suttelly as other Heretiques in old times were woont to doo thei hide not the lothsomenesse of their errours they cloke not them selues in Shéepeskinnes they dissemble nothinge they excuse nothing but without either shame of man or feare of God they rake vp those thinges that before were buried that themselues had forsaken the wise had abhorred the worlde had lothed It had benne more policie for them to haue yeelded in sommewhat and to haue staied in the reste So there might haue appeared somme plainenesie in theire dealinges But this is Goddes iuste iudgemente that they that wilfully withstande the Truthe shoulde be geeuen ouer to mainteine Lies as beeinge the Children of Vntruthe Children that wil not heare the Lawe of God For trial whereof I beseeche thée good Reader aduisedly to peruse these fewe notes truely taken out of M. Hardinges late Confutation Iudge thereof as thou shalt sée cause Let no affection or fantasie cause thinges to séeme otherwise then they be The twoo principal GrouÌ„des of this whole Booke are these First That the Pope although he maie erre by personal errour in his owne Priuate Iudgement as a man and as a particulare Doctour in his owne opinion yet as he is Pope as he is the Successour of Peter as he is the Vicare of Christe in Earthe and as he is the Shepheard of the Vniuersal Churche in Publique Judgement in deliberation and Definitiue Sentence he neuer erreth nor neuer erred nor neuer can erre As if he woulde saie The Pope walkinge in his Galerie is one man and fittinge in Consistorie or in Iudgemente is an other Whiche thinge to holde Alphonsus de Castro saithe it is mere folie Yet is this M. Hardinges chiefest or rather as I might in manner saie his onely grounde The Seconde is this The Churche of Rome is the whole and onely Catholique Churche of God and who so euer is not obediente vnto the same muste be iudged an â—â—leretique These twoo groundes beinge once wel and surely laied he maie builde at pleasure what him listeth As for the Pope the better to countenance his estate he saithe that Peter receiued thee I beséeche thee to consider with what indifferente Iudgement M. Harding woulde haue thée to passe bitwéene vs. Firste he saithe What should wee seeke for Truthe Let vs onely beholde the custome of the Churche Againe What Argumentes what Assegations what shewe of disproufe so euer he bringe againste these thinges wee ought to make smal accoumpte thereof Againe I would blesse mee selfe from him as from the Minister of Satan and as from the Disciple of Antichriste and as from Goddes open and professed enimie Againe M. Iewelles Replie and other like Hereticol Bookes are vnlawful to be readde by order of the Churche without special licence and are vtterly forebidden to be readde or keapte vnder paine of Excommunication And againe As for the Replie none other waie wil serue but to throwe al into the fire Of the other side touching the VVoorde of God with most terrible woordes he fraieth thée from it and biddeth thee to consider of other thinges and to behold I knowe not what Yee prostitute the Scriptures he saith as Baudes doo their Harlottes to the Vngodly Vnlearned Rascal people Againe Prentises Light Personnes and the rifferaffe of the people And againe The Vnlearned people were keapte from the
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
Father Athanasius Nos ista Hausimus à Magistris diuinitùs afflatis qui Sacros Libros euoluerunt These thinges haue we learned of our Maisters or Fathers inspired from Heauen whiche haue Readde and perused the Holy Scriptures For S. Augustine very wel saithe Secundum hos Libros de coeteris Literis vel Fidelium vel Infidelium liberè iudicamus Accordinge to those Bookes of the Scriptures wee iudge frankely of al other writinges whether they be of the Faitheful or of the Vnfaitheful Therefore S. Hierome saithe Omni studio legendae nobis sunt Scripturae in Lege Domini meditandum die ac nocte vt probati trapezitae sciamus quis numus probus sit quis adulterinus Wee muste Reade the Scriptures with al diligence and muste bee occupied in the Lawe of our Lorde bothe daie and nighte that wee maye become perfite exchangers and be hable rightly to discerne what Monie is lawful and what is Counterfaite S. Hilarie saithe Hoc proprium est Apostolicae Doctrinae Deum ex Lege ac Prophetis in Euangelijs praedicare This is the very order of the Apostles Doctrine in the Gospel to Preache God out of the Lawe and the Prophetes Otherwise touchinge the discourse of natural reason S. Ambrose saithe No Creature either in Earthe or in Heauen is hable to reache the deapthe of these thinges Thus he saithe Mens deficit Vox silet non mea tantùm sed Angelorum Supra potestates supra Angelos supra Cherubim supra Seraphim supra omnem sensum est The minde is astonned the voice faileth not onely mine but also of the Angelles It is aboue the powers aboue the Angelles aboue the Cherubius aboue the Seraphins and aboue al manner vnderstandinge And therefore he saithe as it is alleaged once before Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum Sed audio I woulde not ye shoulde beleeue mee Lette the Scriptures be readde I saye not of mee selfe In the beginninge vvas the VVoorde but I heare it spoken And againe he saithe in the same Booke vnto the Emperour Gratian Facessat nostra Sententia Paulum interrogemus Let our Iudgemente stande aparte and let vs aske S. Paule the question But M. Hardinge saithe VVhoso euer maketh this argumente whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argumente It seemeth no greate pointe of Wisedome M. Hardinge to vpbraide others with folie without cause God encrease bothe you and vs in al wisedome and vnderstandinge in Christe Iesu How be it our Argumente howe so euer it hathe pleased you to fashon and to handle it as we meante it and made it had no sutche Folie Wherefore what so euer Folie is nowe come to it it is your owne it is not ours For wée denie not the Learned Fathers expositions and iudgementes in doubteful cases of the Scriptures Wée reade them our selues Wée folowe them Wée embrace them and as I saide before wée moste humbly thanke God for them But thus wée saie The same Fathers opinions and iudgementes for as mutche as they are sometimes disagréeable one from an other and sometimes implie contrarieties and contradictions therefore alone and of them selues without farther authoritie and guidinge of Goddes Woorde are not alwaies sufficient Warrantes to charge our Faithe And thus the Learned Catholique Fathers themselues haue euermore taught vs to esteeme and to weighe the Fathers The Ancient Father Origen saithe thus as it is reported before Ex Solis Scripturis examinationis nostrae discretio petenda est The discussinge of our Iudgemente muste be taken Onely of the Scriptures And againe Sensus nostri enarrationes sine Scripturis testibus non habent fidem Our Iudgementes and Expositions without witnesse of the Scriptures haue no credite Likewise S. Augustine Ego Solis Canonicis Scripturis debeo sine vlla recusatione consensum My consent without exception I owe not vnto any Father were he neuer so wel learned but Onely to the Holy Canonical Scriptures His reason is this Nam cùm Dominus â—acuerit quis nostrum dicat Illa vel illa sunt Aut si dicere audet vnde probat For where as the Lorde him selfe hath not spoken who of vs can saie It is this or that Or if he dare saie so howe can he prooue it And therefore he concludeth directly and in like woordes with S. Ambrose Ego vocem Pastoris inquiro Lege hoc mihi de Propheta Lege de Psalmo Recita de Lege Recita de Euangelio Recita de Apostolo I require the voice of the Shephearde Reade me this mater out of the Prophete Reade it mee out of the Psalmes Reade it out of the Lawe Reade it out of the Gospel Reade it out of the Apostles The Apologie Cap. 10. Diuision 1. Wherefore if wee he Heretiques and they as they woulde faine be called be Catholiques why doo they not as they see the Fathers whiche were Catholique men haue alwaies donne Why doo they not conuince and maister vs by the Diuine Scriptures Why doo they not calle vs againe to be tried by them Why doo they not laye before vs howe wee haue gonne awaye from Christe from the Prophetes from the Apostles and from the Holy Fathers Why sticke they to doo it Why are they afraide of it It is Goddes cause Why are they doubteful to commit it to the trial of Goddes Woorde Yf wee be Heretiques whiche referre al our controuersies vnto the Holy Scriptures reporte vs to the selfe same Woordes whiche wee knowe were sealed by God him selfe and in comparison of them sette litle by al other thinges what so euer maye be diuised by menne how shal wee saye to these folke I praye you what manner of men be they and howe is it meete to calle them whiche feare the iudgement of the Holy Scriptures that is to saie the Iudgement of God him selfe and doo preferre before them theire owne dreames and ful colde inuentions and to maintaine theire owne Traditions haue defaced and corrupted nowe these many hundred yeeres the ordinances of Christe and of the Apostles M. Hardinge VVe doo so For they condemned those that went against the Tradition of the Fathers and so doo wee The Scriptures consiste not in inke and paper but in the sense VVhiche sense the Holy Ghoste by Christes promise hath taught the Churche Epiphanius refutinge the Heretikes whiche named them selues Apostolikes saithe that the Scriptures haue neede of Speculation that is to witte to be wel studied and considered to the ende the force and power of euery argument maye be knowen It behoueth vs also saithe he to vse the Tradition For wee can not haue al thinges of the Holy Scripture Thus Epiphanius By Tradition without doubte he meaneth the sense and vnderstandinge receiued of the Fathers For that is the Keie of the VVoorde of God
Generations And that he might ful finishe in his Humaine Body the Mysterie of our Redemption and might fasten our sinnes to the Crosse also that HaÌ„dwritinge whiche was made againste vs. Wee beleeue that for our sakes he died and was buried descended into Hel the thirde daie by the Power of his Godhed returned to life and rose againe and that the fourtethe daie after his Resurrection whiles his Disciples behelde and looked vppon him he Ascended into Heauen to fulfil al thinges and did place in Maiestie and Glorie the selfe same Body wherewith he was borne wherin he liued on Earth wherein he was iested at wherein he had suffered most paineful tormentes and cruel kinde of deathe wherein he rose againe and wherein he ascended to the Right Hande of the Father aboue al Rule aboue al Power al Force al Dominion and aboue euery name that is named not onely in this worlde but also in the worlde to comme And that there he nowe sittethe and shal sitte til al thinges be ful perfitted And althoughe the Maiestie and Godhed of Christe be euerywhere abundantly dispersed yet wee beleeue that his Body as S. Augustine saith must needes be stil in one place that Christe hathe geuen Maiestie vnto his Body but yet hathe not taken awaye from it the Nature of a Body and that we must not so affirme Christe to be God that wee denie him to be Man and as the Martyr Vigilius saithe that Christe hathe leafte vs as touchinge his Humaine Nature but hath not leafte vs as touchinge his Diuine Nature And yâ— the same Christe thoughe he be Absent from vs concerning his Manhed yet is euer Present with vs concerninge his Godhed From that place also wee beleeue that Christe shal come againe to execute that General Iudgement as wel of them whom he shal then finde aliue in the Body as of them that shal be already dead M. Hardinge In our Fathers dayes before any change in Religion was thought vpon Christen people lyued togeather in perfite vnitie If accoumpt of belife had ben demaunded none was ashamed of the common Apostles Crede Euery one constantly confessed I beleue in God the Father Almighty Maker of Heauen and Earthe and in Iesus Christe and so foorthe But sithens Luther brought a Newe Gospel into the worlde wee haue sene greate diuersitie amoÌ„ge men not onely of Ceremonies and Administration of the Sacramentes but also of the Publike Confession of the Faithe For as sundrie Rulers Countries and common Weales receiued that newe Doctrine so theire Preachers and Ministers haue sette foorthe sundrie Credes and Confessions of theire Faithe S. Hilarie in his time complaininge there of Nowe a dayes there be saithe he so many Faithes as there be willes so many Doctrines as there be maners so many causes of blaspemies springe vp as there be vices whiles Faithes either are so written as wee list or so vnderstanded as we list And where as there is but one God one Lorde one Baptisme and accordinge thereto one Faithe wee steppe aside from that whiche is the onely Faithe and whiles mo faithes be made they beginne to come to that point that there be no Faithe at al. But the maner of the vtterance of your Faithe is strange to Christen eares who haue ben accustomed to heare Credo in Deum Credo in Iesum Christum Credo in Spiritum Sanctum I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste That other forme of woordes whiche you vse soundeth not so Christianlike I beleue there is a God I beleue that Iesus Christe is the Sonne of the Father I bâ—liue that the Holy Ghoste is God Although this forme of woordes do expresse a right Faithe yet beinge sutche as maye be vttered by Deuils and hathe alwaies ben vttered by Heretikes theire Ministers the Auncient and Holy Fathers haue liked better the Olde forme and maner after whiche euery Christen man saithe I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste For this importeth a signification of Faithe with hope and charitie that other of Faithe onely whiche the Deuils haue and tremble as S. Iames saithe wherein as in many other thinges these Defenders resemble them S. Augustine in sundrie places putting a differeÌ„ce betwen these two formes of wordes vpoÌ„s Iohn alleaging S. Paules wordes To one that beleueth in him who iustifieth the wicked his Faithe is imputed to rightuousnesse demaoÌ„deth what is it to beleue in him It is by his answeare Credendo amare credendo diligere credendo in eum ire eius membris incorporari With beleuinge to loue him with beleuinge to goe into him and to be incorporate in his members that is to be made a member of his Body As this Defender procedeth in declaringe the belefe of his Newe Englishe Churche he grateth mutche vppon the Article of Christes Ascension as the maner is of al Zwinglians to do For theire minde geueth them thereby they shal be able to bringe at leste many of the simpler sorte to their Sacramentarie Heresie and to thinke that the Body of Christe wherein he ascended into Heauen and suteth at the right hande of the Father is so absent froÌ„ Earthe as it may not be beleued to be here present in the Sacrament of the Aulter Thereto he alleagethe S. Augustine makinge him to saye that Christes Body wherein he rose againe must nedes be stil in one place In which treatise that Holy Father hathe not the worde Oportet that is must nedes as this Defender alleageth but this worde Potest that is maye as the bookes haue that be not corrupted by the mainteiners of that Heresie And where as he saithe Ad Dardanum alleaged by this defender though Christe hathe geuen Maiestie vnto his Body yet he hathe not taken awaye from it the Nature of a Body this is not to be stretched to Christes Body in the Sacrament where it is not after condition of Nature but by the almightie power of his worde And although he hathe not taken awaye from his Body the Nature of a very Body yet may it please him to do with his Body being God nolesse then man that whiche is besides and aboue the Nature of a Body So it pleased him to do when he said This is my Body And so it pleaseth him it be done whesoeuer the same Body is offered in the daily sacrifice of the Churche according to his coÌ„mandement and institution That Vigilius saithe Hovve Christe hathe lefte to be novv in Earthe 1. Ioan. 1. Christe hathe lefte vs touching his Humaine Nature but hathe not left vs as touching his Diuine Nature it is to be vnderstaÌ„ded of his visible shape in whiche he shewed his Humaine Nature wheÌ„ he walked here on Earthe when he was so coÌ„uersant with men sensibly that as S. Iohn writethe they heard him with theire eares
Christes Body is in many places but the Fourme of the same Body can be onely in one place not in many If I should demaund M. Hardinge this question by the way wherfore Christes Body in Fourme maye not as wel be in many places togeather as the same in Substance or how he knoweth it or what Doctour or Father euer taught it or how wée may be wel assured of it perhappes he would take a daie to consider it better For thus a man might put him in minde of the groundes of his Religion Sir ye know God is Omnipotent and his power Infinite Ye maie not make him thral subiect to your senses That were Natural Reason that were Infidelitie Christe is as wel â—able to dispose of the Fourme of his Body as of the substance and can as wel present the one in many places as the other How be it thus mutche onely by the way But now what iâ— al this great imagined Difference be no Difference â–ª What if these two woordes Fourme and Substance as they be vsed by Fulgentius be al one What then wil M. Hardinge doo with his prety Glose Verily Athanalius saithe thus Naâ—â—ura Essentia Genus Forma VnuÌ„ sunt Nature Substance Kinde and Fourme be al One thing Leo saithe Quid est In Forma Dei in Natura Dei What is it To be in the Fourme of God He answeareth It is To be in the Nature of God Chrysostome saith Forma Dei Natura Dei est The Fourme of God is yâ— Nature of God S. Augustine saithe SecuÌ„dum Formam Dei Christus ipse de se loquitur â–ª Ego Pater Vnum sumus As concerning the Former of God Christe him selfe saithe of him selfe I and my Father are bothe One. Likewise againe he saithe Vna est Forma quia vna est Diuinitas The Fourme is one bicause the Godhed is One. In like sorte of the Fourme of a Seruant Leo saithe Quaero quid sit Formam Serui accipere Sine dubio Perfectionem Naturae Conditionis Humanae What is it To take the Fourme of a Seruant He answeareth Doubtlesse it is To take the perfection of Nature and state of man Chrysostome saithe Forma Serui Omnino est Natura Serui The Fourme of a Seruant verily is the Nature of a Seruant S. Augustine saithe Quando de Forma Serui in Christo cogitas Humanam Effigiem cogita si est in te Fides Wheâ—â— thou thinkest of the Fourme of a Seruant in Christ thinke of the Shape of a man if there be any Faithe in thee Againe Christum secundum Humanitatem Visibilem Corporeum Localem atque omnia membra Humana veraciter habentem credere conuenit confiteri VVee must beleue and confesse that Christ according to his Humanitie is Visible hath the Substance and Properties of a Body is conteined in Place and verily hath al the members and the whole Proportion of a man To leaue al others Haimo saithe Forman Serui accepit id est in Veritate Hominem accepit He tooke the Fourme of a Seruant that is to saye In very Truthe he tooke Man Ye sée M. Hardinge by these Testimonies of the Ancient Learned Fathers farre contrarie to your vaine Distinction yâ— the Fourme of God is nothing els but God the Fourme of Man is nothing els but Man Wherfore then haue you thus diuised vs this new Difference Wherfore saie you of your owne head yâ— Fourme Substance be so contrarie seing the Catholique Fathers saie they be both One Or wherefore be you so busy to trouble the Penneman without cause Certainely S. Augustine ioineth Fourme and Substance both togeather by the one expoundeth the other In eadem Forma atque Substantia In the same Fourme and Substance and againe expoundeth the same Fourme Veritatem Corporis The Truthe of a Body By these it is plaine that when Fulgentius saith the Fourme of God he meaneth therby the Substance the Nature the Diuinitie of God And when he saith the Fourme of a Seruant he meaneth likewise the Nature â–ª the Substance the Truthe the Perfection the Very Manhoode of a Man And the whole drifte of his discourse is this that Christe being bothe God and Man by the Nature and Substance of his Godhed is euerywhere but by the Nature and Substance of his Manhoode Truth of his Body is onely in one place and not in moe agreing therein with these woordes of S. Augustine before rehearsed Corpus in quo Resurrexit in vno Loco esse Oportet The Body wherin he rose againe must nedes be in oue Place Here are wée terribly charged with guileful dealing with a speciall note also in the Margine Fulgentius fo why falsified Wée haue shifted in this woorde Manhed in stéede of the Fourme of a Seruante and this woorde Godhed in stéede of the Fourme of God And therefore both the Penneman and the Prelates of our Newe Cleregie must néedes be brought foorth before the barre I wil not here tel you M. Hardinge how lewdely ye haue demeaned your selfe towardes her whom it liketh you so often and so scornefully to cal the Lady Interpreter a Lady I wil not saie of what Learning vertue and grauitie but certainly as far from al vnwoomanly Presumption whâ—rwith ye so rudely touch her as you are from al manly modestie and for ought that maie appeare by these toies and trifles ye haue sent vs ouer as ful of wisedome as you of folie I beséeche you cal your woordes againe to minde if you can without blushing So roughly to handle so softe a Creature This Phrase of speeche your very frendes haue mutche misliked and as it is in déede so in plaine woordes they cal it Ruffianrie a vertue although mutche agreable to your Profession yet vnméete for a man either of learning or of sober wisedome But this faulte â—mong many others as I haue saide I wil dissemble Although your whole Booke be vtterly voide of Diuinitie yet at the least some sense of Humanitie had benne commendable But the Prelates of this Newe Cleregie you saie haue fouly falsified both the woordes the sense of Fulgentius And wherin M. Harding Forsooth in stéede of these woordes The Fourme of Man The Fourme of God for yâ— better vnderstanding of the vnlearned they haue vsed these woordes as more commonly knowen Godhed and Manhed If this be so faulte wherefore then is the Olde Father Martyr Vigilius suffered thus to saie Dei Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem suam semper est nobiscum The Sonne of God according to his Manhed is departed from vs according to his Godhed is euer with vs Or againe Christus est vbique secundum Naturam Diuinitatis suae loco continetur secundum Naturam Humanitatis suae Christe is in al places according to the Nature of his Godhed and is conteined in
One place according to the Nature of his Manhed Wherefore dooth Cyrillus saie Secundum Carnem Solam abiturus Crat Adest autem semper virtue Deitatis According to the Fleash onely he woulde departe But by yâ— power of his Godhed he is euer present Wherfore doth Gregorie saie Verbum Incarnatum Manet Recedit Manes Diuinitace Recedit Corpore The woord Incarnate bothe abideth with vs and departeth from vs. It abideth with vs by the Godhed It departeth from vs by the Body or Manhed Wherefore dooth S. Augustine saie Ibat per id quod Homo erat Manebat per id quod Deus erat Ibat per id quod Vno Loco erat Manebat per id quod vbique erat Christ departed by that he was Man and aboade by that he was God He departed by that that was in One Place He aboad by that that is in al Places If ye wil yet stand in doubte what these Holy Fathers meante by yâ— Manhed of Christe that departed from vs let S. Augustine open bothe his owne and their meaninges Thus he writeth in expresse plaine woordes touching the same Secundum Carnem quam Verbum assumpsit secundum id quòd de Virgine natus est Secundum id quòd à Iudaeis prehensus est quòd ligno confixus quòd de Cruce depositus quod linteis inuolutus quòd in sepulchro conditus quòd in Resurrectione manifestatus me non semper habebitis vobiscum According to the Fleash that the Woorde receiued according to that he was borne of the Virgine according to that he was taken of the Iewes According to that he was nailed to the Tree taken downe from the Crosse lapte in a sheete laide in the graue and was declared in his Resurrection these woordes are true Ye shal not haue me alwaies with you Likewise againe he saithe Dominus noster absentauit se Corpore ab omni Ecclesia Ascendit in Coelum Our Lord as touching his Body Absented him selfe from his whole Churche and Ascended into Heauen To be short if it be so hainous an errour in this case to vse these woordes Godhed and Manhed wherefore is not Fulgentius him selfe reproued for so often vsing the same These be his woordes Secundum Humanitatem suam Localiter erat in Terra Secundum Diuinitatem Coelum impleuit Terram Vera Humanitas Christi Localis es Vera Diuinitas semper immensa est Caro Christi absque dubitatione Localis est Diuinitas tamen eius vbique semper est Permansit in Christo Immensa Diuinitas Suscepta est ab eo Localis Humanitas Quomodò Ascendit in Coelum nisi quia Localis Verus est Homo Quomodò adest Fidelibus nifi quia idem Immensus Verus est Deus Christe according to his Manhoode was placed in Earthe but according to his Godhed he filled bothe Heauen and Earthe The Manhoode of Christe is conteined in Place The Godhed of Christe is Infinite and in al places The Pleash of Christe is doubtelesse in One place The Godhead of Christe is for euer in euery place There remained stil in Christe the Infinite Godhed There was receiued of him a Local Manhoode How Ascended he iâ—to Heauen sauing that he is very Man conteined in Place How is he present with the Faithful sauing that he is Infinite and True God Last of al he saithe Vnus idemque Christus Secundum Humanam Substantiam aberat Coelo cùm esset in Terra dereliquit Terram cùm Ascendisset in Coelum Christe being One accodinge to the Substance of his Manhoode was absent from Heauen when he was in Earthe and forsooke the Earthe when he Ascended into Heauen Thus many times M. Hardinge ye haue these woordes in one place togeather in Fulgentius him selfe The Godhed the Manhoode very God very Man The Fleash of Christe The Substance of the Manhoode And these â—e the selfe same woordes that you reproue Blotte out therefore for shame that vnaduised note in your Margine Looke better to your Booke Woorke hereafter more discretely and trouble not neither Pennemenne nor others without cause Otherwise the Penneman wil tel you what birde bare the feather that made you a Penne. The Apologie Cap. 1. Diuision 2. Wee beleeue that the Holy Ghost who is the thirde Person in the Holy Trinitie is very God not made not created not begotten but proceding from bothe the Father and the Sonne by a certaine meane vnknowen vnto man and vnspeakable and that it is his propertie to mollifie loften the hardnesse of mans hart when he is once receiued thereinto either by the holesome preaching of the Gospel or by any other waye that he doth geue men light and guide them vnto the knowledge of God to al way of Truthe to newnesse of the whole life and to euerlasting hope of Saluation M. Hardinge As wee acknowledge this article to be true and Catholike so we demaunde of these Defenders how they can proue the same Haue they either expresse Scripture for it or any of the first foure general Councels whiche be estemed of most Authoritie VVe are sure they haue not Therefore we do them to vnderstand and if they heare vs not we aduertise the Readers that feare God and loue his truth that al truthe necessarily to be beleued expressed in the Scripture and that other Councels be to be receiued besides the foure first which are allowed in England by Parlament The B. of Sarisburie Consider M. Hardinge notwithstanding ye euermore tel vs of Fathers Fathers yet how contrarie oftentimes ye are in iudgement to the same Fathers You saie that the Godhed of the Holy Ghost cannot be proued by expresse Woordes of the Scriptures and thereof ye saie ye are right sure Yet S. Augustine nothinge douteth but it may wel be proued by plaine Scriptures Thus he saith Spiritus Sanctus est Deus Vnde Petrus cùm dixisserâ— Ausus es mentiri Spiritui Sancto continuò sequutus adiunxit quid esse Spiritus Sanctus ait Non es mentitus Hominibus sed Deo The Holy Ghost is God Therefore Peter when he had saide vnto Ananias thou hast enterprised to lie to the Holy Ghost he followed readily and tolde him what was the Holy Ghost and saide Thou hast not sied vnto Man but vnto God Againe he saithe Ostendit Paulus Deum esse Spiritum Sanctum idò non esse Creaturam S. Paule sheweth vs that the Holy Ghost is God and therefore is no Creature Likewise againe he saith Ne quisquam Spiritum Sanctum negaret Deum continuò sequutus ait Glorificate portate Deum in Corpore vestro Least any man should denie that the Holy Ghost is God Paule added immediately these woordes Glorifie you therefore and beare God in your Body Here haue wée S. Augustines Yea and M. Hardinges Nay S. Augustine assureth vs he hath Scriptures to proue the Godhed of the Holy Ghoste M. Hardinge saithe wée
False sleight False Dise False Plaie and al False Yet Christe saithe of him selfe I am the Truthe God geue you grace to credite him For the errour of quotation in the margin wherin you spende so many woordes it maye please you to knowe that I neither was the Printer nor coulde be presente at the Printinge For the reste if there can be any one pointe of Falsehed founde in me touchinge the allegation of this Councel of Carthage I wil not refuse to stande charged with the whole But if euery of these horrible Falseheddes be found an euident and plaine Truthe then it maye please you to take home al these prety Titles to your selfe againe as in euery of these woordes so often doubled and so heapte togeather hauing your selfe committed a seueral Falsehedde And herein for trial of your courteous dealinge I am contente your selfe shal fit and be the Iudge For notwithstanding it be thought of many that ye dissemble déepely and wil not bestowe your voice to saie the Truthe Yet I doubte not but in this mater if ye haue eles ye maye easily looke vp and sée the Truthe You saye Sir Defender hathe falsely alleged the Councel of Carthage And why so For that he saithe The Councel Decréed by expresse woordes that the Bishop of Rome should not be called the Vniuersal Bishop This you saie is Forged and Falsified and is no parte of that Councel For indifferent trial bothe of the Truthe and of the Falsehed herein I beseche you beholde the very woordes of the Councel euen as thei are alleged by your own Doctour Gratiā These thei are Primae Sedis Episcopus non appelletur Princeps Sacerdotum vel Summus Sacerdos vel aliquid huiusmodi Sed tantùm Primae Sedis Episcopus Vniuersalis autem nec etiam Romanus Pontifex appelletur Let not the Bishop of any of the Firste Sees be called the Prince of Priestes Or the Highest Prieste or by any other like name but Onely the Bishop of the Firste see But let not the Bishop of Rome him selfe be called the Vniuersal Bishop And in the Glose thereupon it is noted thus In hac Distinctione dicitur quod Papa non debet dici Vniuersalis In this Distinction it is saide that the Pope ought not to be called the Vniuersal Bishop Nowe M. Hardinge compare our woordes and the Councelles wordes bothe togeather Wée saie none otherwise but as the Councel saithe The Bishop of Rome him selfe ought not to be called the Vniuersal Bishop Herein wée doo neither adde nor minishe but reporte the woordes playnely as wée finde them If you had lookte better on your Booke and would haue tried this mater as you saye by your Learninge ye might wel haue reserued these Vnciuile reproches of Falsehedde to your selfe and haue spared your Crieinge of Shame vpon this Defender Touchinge that you so pleasantly cheare your selfe with these woordes You doo as like to M. Iewel as if you were his Fathers Sonne ▪ I muste answeare you as S. Augustine sometime did the Heretique Cresconius Serua potius Puerilia Pueris Keepe sutche Childishe toies to plaie with your Children God make vs bothe like vnto our Father that is in Heauen Where you saie of your selfe onely without farther witnesse that this Title is the Popes Auncient right euer géeuen to him by al the world I doubte not but the vntruthe hereof by my Former Replie touching the same maie soone appeare Certainely when the same Title was offered to S. Gregorie he refused it vtterly as none of his In déede this Councel of Carthage notwithstanding the Title of Highest Bishop was sometimes geuen not onely to the Bishop of Rome other Patriarkes but also vnto al other Bishoppes M. Hardinges owne Amphilochius calleth S. Bastle Principem Sacerdotum The Prince or Chiefe of Bishoppes Rufinus calleth Athanasius Pontificem Maximum The Highest Bishop Nazianzenus calleth the same Athanasius Archisacerdotem Sacerdotum The Chiefe Bishop of Bishoppes Lactantius calleth euery Bishoprike Summum Sacerdotiū Likewise S. Hierome saith Ecclesiae Salus in Summi Sacerdotis dignitate pendet The safetie of the Churche standeth in the dignitie of the Highest Priest By whiche Highest Prieste M. Hardinge him selfe saithe is meante euery seueral Bishop within his owne Diocese S. Augustine saithe Quid est Episcopus nisi Primus Presbyter hoc est Summus Sacerdos What is a Bishop but the First or Chiefe Prieste that is to saie the Highest Prieste Therefore wée may safely spare the Pope this Title of Highest Bishop not as Peculiar to him alone as M. Hardinge imagineth but as Common and General to al Bishoppes Al that ye haue here alleged of the Iurisdiction of the Flamines is a mere fantasie ▪ grounded onely vpō an vnsauery Fable of Anacletus and Clemens Neither are you hable to finde either these names Archiflamines or Protoflamines whiche here are imagined in any Ancient allowed Writer or any sutche Vniuersal Iurisdiction to them belonginge The Firste or Principal or Mother Sees were limited not by the Flamines but by the Prince So it is written in the Councel of Chalcedon Quascunque Ciuitates per Literas Regias Metropolitico nomine honorarunt VVhat Citties so euer by the Princes Charter they honoured with the name of the Mother See And therefore the Emperour Theodosius vpon displeasure conceiued tooke that Name of Honoure from the Cittie of Antioche mindinge it shoulde be so called nomore And for that cause was the Cittie of Rome chosen emongest others to be a Primate or a Principal Mother Sée not for that either Christe or Peter had so appointed as M. Hardinge telleth vs but for that it was the moste Noble Cittie and of greattest renoume in al the world The woordes be plaine Sedi Veteris Romae Patres meritò dederunt Primatum Quòd illa Ciuitas aliis Imperaret The Fathers woorthily gaue the Chiefetie to the See of the Olde Rome Bicause that Cittie had the Princehood ouer others Nowe concerninge this Decrée of the Councel of Carthage it touched as wel the Bishop of Rome as other Primates And therefore Pope Adriane afterward alleging and corrupting the same added thereto this special Prouiso for him selfe Nullus Archiepiscoporum nisi qui Primas Sedes renent appelletur Primas aut Princeps Sacerdotum aut Summus Sacerdos aut aliquid huiusmodi c. Salua semper in omnibus Authoritate Beati Petri Apostoli Let no Archebishop sauinge sutche as heue the Principal or Firste Sees he called either the Primate or the Prince of Priestes or the Highest Prieste or by any other like name c. Sauinge alwaies and in al thinges the Authoritie of Blessed S. Peter the Apostle The Apologie Cap. 4. Diuision 3. And therefore sithence the Bishop of Rome wil nowe a daies so be called chalengeth vnto him selfe an Authoritie that is none of his bisides that he dothe plainely contrarie to the Ancient Councelles and contrarie to the Olde
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
setteth an other thinge that is Better Here M. Hardinge I beseeche you of your indifferente iudgement He that vseth your woordes and saithe as you saie They that liue in Matrimonie cannot please God Thei be Filthy Thei be Infidelles Vnto them nothing is cleane Theire vvhole Minde and Conscience is defiled He y◠saith Matrimonie is Vice Lecherie and Filthy Pleasure Saith he not Matrimonie is an euil thing Thus you say Thus you write These Woordes be apparente and allowed in you Bookes euen in those Bookes whereby ye woulde haue vs to Order and to directe our Liues Manners Briefely this is the Very Substance of your Doctrine in this behalfe Therefore euen by S. Augustines Iudgemente Your Doctrine is the Doctrine of Diuels And whereas ye would seeme not vtterly to condemne the state of Matrimonie but onely to sette Single Life before it as a Better thinge before a Good it maie please you to vnderstande that notwithstandinge a thinge in it selfe be Beste yet is it not therefore Vniuersally Beste for euery Man For notwithstanding Scarlet be the fairest of al Coloures and the Face the fairest parte of al the Body yet I reckē M. Hardinge to make your selfe faire ye woulde not haue your Face died in Scarlet Single Life for many causes is the Beste I graunte Yet is it not Beste for euery body but onely for him that hath the gifte of Chastitie and can with quiet minde vpright Conscience liue Single Otherwise Matrimonie is mutche better And therefore God hath leafte vs indifferently frée to bothe that who so euer cannot vse the One may chuse the other S. Paule saith Volo Omnes esse sicut meipsum I woulde euery man woulde liue Single as I doo But he addeth withal a Special Prouiso Vnusquisque Proprium donum habet à Deo alius autem sic Euery man hath his owne gifte of God One this an other that And therefore he saith further Although Single Life be the better state Yet who so euer is not continente let him Marrie Better it is to Marrie then to Burne Although otherwise he weigh Single Life before Marriage yet in this case he saith it is better to Marrie then to liue Single M. Hardinge hereto replieth They that haue Vowed haue loste this libertie and by S. Ambrose and S. Augustines Iudgemente maye not Marrie Hereof I haue partely spoken before partely shal haue occasion offered to saie more hereafter In the meane season wée are taught here by M. Hardinge to take S. Paules Woordes by the toppe and to turne them quite backwardes and thus to frame a Newe Rule of Life and to saie contrarie to S. Paule Melius est Vri quà m Nubere It is better to burne in Concupiscence then to Marrie Yet S. Augustine saithe euen of them that haue Vowed as it is before alleged Quae Nubere volunt ideò non Nubunt quia impunè non possant Meliùs Nuberēt quà m vrerentur id est quà m occulta flamma Concupiscentiae in ipsa Conscientia vastarentur They that haue a minde to Marrie and yet Marrie not bicause they cannot Marrie without reproche Better vvere it for them to Marrie then to Burne that is to saye then with the priuie flame of theire Coucupiscence to be wasted in theire Conscience Further M. Hardinge saithe This Order of Single Life was taken by the Apostles them selues And therefore saithe he it is not the Diuels but the Apostles Doctrine If this be true in déede then is this mater thorowly concluded But where was this Order taken by the Apostles By what Writinge by what Recorde by what Tradition maie it appeare Or how is it likely that the Apostles beinge Married Menne them selues would force other menne to liue Single I haue already shewed by Ignatius by Clemens by Eusebius and by S. Ambrose that the Apostles S. Iohn Onely excepted were al Married Clemens saith that Peter saw his owne Wife carried by y◠Officers to suffer deathe for Christes sake and cried vnto her comfortably by her Name O Wooman Remember the Lord. Ignatius S. Iohns Disciple saithè Opto Deo dignus inueniri sicut Petrus Paulus reliqui Apostoli qui Nuptijs fuerunt sociati qui non libidinis causa sed posteritatis surrogandae gratia Coniuges habuerunt I wishe to be founde meete for God as was Peter and Paule and the other Apostles that vvere Married and not for pleasure but for Posterities sake had VViues Chrysostome saithe Cur non ait Oportet Episcopum Angelum esse nulli humanae perturbationi vitióue subiectum Ne Ecclesiae negotia fructusque perirent Idcircò moderatam Virtutem proposuit non supremam illam atque Coelestem VVhy saithe not S. Paule A Bishop ought to be an Angel subiecte neither to any worldly affection nor to any Vice Leste the affaires and fruites of the Churche should perishe beinge without a Gouernoure Therefore he required of Bishoppes a moderate and a reasonable kinde of Vertue willinge them to be Husbandes of One Wife and not that other Vertue so High and so Heauenly that is to saye vtterly to liue vnmaried Againe he saithe Idcircò ait Vnius Vxoris Virum Ne nimis in angustum rem eam concluderet si exactissimam Virtutem experisset idcireò moderatiori admonitione maluit vti ne ex desperatione perfectae illius inueniendae Virtutis Ecclesiae sine Episcopis essent Therefore S. Paule saith Let a Bishop be the Husbande of One VVife Leste he shoulde shut vp the mater into too greate a straite if he had required that moste perfite puritie therefore he woulde rather vse a reasonable moderation or meane that a Bishop shoulde be the Husbande of One Wife Leste of despaire of findinge that excellencie of Vertue to liue Vnmarried the Churches shoulde be leafte without Bishoppes S. Paule saithe Touchinge Virgins I haue no commaundemente of the Lorde Better it is to Marrie then to burne Let a Bishop be the Husbande of One VVife Whiche laste woordes Pope Leo expoundeth thus Is Episcopus ordinetur quem Vnius Vxoris Virum fuisse aut esse Constiterit Let him be Consecrate a Bishop of whom it may wel appeare that either he is or hath benne the Husbande of One VVife S. Ambrose expoundinge these woordes of S. Paule Touchinge Virgins I haue no commaundemente of the Lord saith thus Si Doctor Gentium non habuit habere quis potuit If the Doctour of the Gentiles had no Commaundement of the Lorde touching Virgins what man els then coulde euer haue it Emonge the Rules whiche commonly are called the Apostles Canons it is written thus Episcopus aut Presbyter aut Diaconus Vxorem suā praetextu Religionis ne abijciat Aut si abiecerit à Communione segregetur si perseueret deponatur Let not either Bishop or Prieste or Deacon put awaie his Wife vnder coloure of Religion Or if he so doo let him be put from the Communion
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
it is a Bastarde Epistle and not written by S. Iames. Likewise S. Hierome saithe Epistola Iacobi ab alio quopiam sub eius nomine edita asseritur It is saide that the Epistle of S. Iames was set foorthe by somme other man vnder his name This therefore is no Newe fantasie but the Iudgemente of the Ancient Learned Fathers Neuerthelesse wee doo bothe receiue the same Epistle and also reade it in Oure Churches and allowe euery Clause and Sentence that therein is written M. Hardinge saithe If yee haue this Lighte of the Scriptures before your eies howe is it that yee agree no better emongest your selues And here he reckeneth vp by rote a many of names of his owne makinge Lutherans Zuinglians Arians Osiandrians Libertines Adiaphoristes Anabaptistes Caluinistes and Sathanistes In whiche his so pleasante fansie he maie haue leaue to sporte him selfe while he listeth God be thanked wée agrée thorowly togeather in the whole Substance of the Religion of Christe and altogeather with one harte and one Sprite doo glorifie God the Father of our Lorde Iesus Christe Certainely S. Augustine S. Hierome S. Chrysostome Epiphanius and Theophilus as it appeareth by theire writinges agreed no better togeather in theire time then wee doo nowe Yet had they and euery of them the Woorde of God and the same Woorde of God was a Light vnto their feete It was not for any greate stoare of better mater I trowe that M. Hardinge thus chargeth vs with so often changinge the Communion Booke For of more then of one Onely Change he cannot tel vs. And if there had benne lesse then that there had benne no change at al. And yet for that One change he him selfe in the meane season hath changed thrise But the Holy Communion Booke and the Order of the Holy Ministration standeth and by Goddes Mercie shal stand stil without any further Change How be it Gentle Reader if thou wilt knowe the often Alterations and Changes of the Masse reade I beseche thée Platyna and Polydore Vergil touchinge the same There shalte thou finde howe and by whome and vpon what occasion and in what processe of time al the partes of the Masse were peeced and sette togeather and that in the space of seuen hundred whole yéeres scarcely and with mutche adoo it was made vp at laste and brought to somme perfection Christes Commaundement of Hearinge the Churche is answeared before S. Augustine saithe Credimus Sanctam Ecclesiam non Credimus in Sanctam Ecclesiam VVee beleeue that there is a Holy Churche But wee Beleue not in the Holy Churche For the Churche is not God nor is hable of her selfe to make or alter any one Article of the Faithe The Prophete Esay saithe Ad Legem potiùs ad Testimonium Si non responderint secundum Verbum hoc non erit illis Lux Matutina To the Lawe rather and to the Testimonie If they answeare not accordinge to this VVoorde they shal haue no Morninge Light M. Hardinge saithe further If quietnesse of Conscience comme of the VVoorde of God onely then had Abel no more quietnesse of Conscience then wicked restlesse Cain Then should Paule the Eremite and Antonie and Hilarion and Pambus and other Holy menne liuinge in Wildernesse without Letters haue had no reste ne quiet at theire hartes And why so Bicause they had no Woorde written Who woulde thinke that M. Hardinge bearinge sutche a countenance of Diuinitie woulde thus goe aboute to deceiue him selfe with a pointe of Sophistrie Chrysostome saithe Deus Conditor Humani Generis ab initio per seipsum homibus loquebatur God the Creatour of Mankinde froÌ„ the beginninge spake vnto menne by him selfe in his owne personne And S. Paule saithe Deus olim multifarià m multisquemodis Patribê° locutus est In Old times God spake many vvaies and in sundrie sortes vnto the Fathers And doothe M. Hardinge thinke when God him selfe in his owne personne and presently spake vnto Abel that Abel bearde not then the Woorde of God Wée speake not so precisely and nicely of Goddes Woorde written in Paper For so it is a Creature Corruptible and shal consume and perishe as other Corruptible Creatures doo But the VVoorde of God whiche wée speake of endureth for euer S. Hierome saithe Quomodò Aeternae erunt Scripturae Diuinae si Mundus certo fine est terminandus Verum est quidem quòd Librorum pelliculae cum ipsis Literis abolendae sunt Sed quia subiungit DnÌ„s Verba verò mea non praeteribunt proculdubio quod illis apicibus pollicetur erit Aeternum Howe shal the Holy Scriptures he Euerlastinge seeinge the Worlde shal haue on ende True it is that the parchement or leaues of the Bookes with the letters and al shal be abolished But for as mutche as our Lorde addeth My Woordes shal neuer passe doubtelesse though the Papers and Letters perishe yet the thinge that is promised by the same letters shal laste for euer So Chrysostome saithe Paulus Praedicationem non Scripâ—am appellat Euangelium Preachinge not vvritten Paule calleth the Gospel That M. Hardinge addeth of Antonius and Paulus Hilarion other Eremites that they liued in Wildernesse vvithout Letters and therefore presumeth they liued vvithout the VVoorde of God it is very vnaduisedly spoken and vtterly vntrue For proufe whereof to name onely One in stéede of the reste S. Augustine saithe that Antonius the Eremite was notably Learned and perfite in the Scriptures His woordes be these Antonius sine vlla scientia Literarum Scripturas Diuinas memoriter audiendo tenuisse prudenter cogitando intellexisse praedicatur It is reported that Antonius without knowledge of Letter bothe Learned the Holy Scriptures and bare them vvel in minde by hearinge and also by Wisedome and studie vnderstoode them And whereas M. Hardinge woulde séeme to make sutche an accoumpte of Praier and Holinesse without knowledge S. Augustine saithe Lectio sine Meditatione arida est Meditatio sine Lectione erronea est Oratio sine Meditatione tepida est Readinge without Meditation or studie is drie and barren Meditation or studie vvithout Readinge is erroneous And Praier without Cogitation or studie is halfe colde and vnfruiteful Thus wée sée by S. Augustines Iudgement that the Force and Substance bothe of Praier and of Meditation dependeth of Readinge How be it what Comforte and peace of Conscience wée haue by Hearinge the Woorde of God S. Paule can tel vs somewhat better then M. Hardinge Thus he saithe Quaecunque Scripta sunt c. What so euer thinges are written they are written for our learninge that by Patience and Comforte of the Scriptures we maye haue hope Euen so saithe Christe him selfe O Father this is the Euerlastinge Life that they maye know thee the onely and very God and Iesus Christe whome thou haste sente But S. Paule saithe Keepe the Traditions whiche ye haue receiued either by Epistle or by VVoorde And S.
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
hauinge that Auctoritie ouer you whiche Festus had ouer S. Paule To Augustine ye referre this mater and by Augustine shall ye be iudged I woulde alleage vnto you sundrie places of the Scriptures whiche maie Sufficiently proue Purgatorie to a Christen man that is not contentious but that wil we doo hereafter as occasion serueth Nowe to Saincte Augustine VVe saie plainely that S. Augustine affirmeth Purgatorie and that it cannot be shewed where he doubteth of it mutche lesse where he vtterly denyeth any sutche to be In sundry places of his woorkes he expoundeth the woordes of S. Paule to the Corinthians of Purgatorie where the Apostle saithe that the woorkes whiche be builded vpon the fundation whiche is Christe shal be tried by Fire In the 21. Booke de Ciuitate Dei after that he hathe declared his iudgemente touchinge paines of diuerse sortes whiche men suffer for Sinnes committed he saithe thus But paines temporal some suffer in this life onely some after theire Death some both now and also then yet before that moste seuere and laste iudgemente May it therefore please you Syrs to reade S. Augustine in some sutche places for to reade al that he hathe written to that ende were very mutche and a greate lette to your domestical cares and I thinke verily ye wil secretly agree in iudgemente with vs thoughe for shame and consideration of the stage ye plaie your parte on openly the same ye wil not confesse And therefore in his booke de Haeresibus ad Quoduultdeum he condemneth Aërius of Haeresie and so consequently al others that be of his opinion because to the Heresies of the Arians he had added this also that none ought to praie or make oblation for the deade VVhere ye make S. Augustine very vncertaine in this pointe as though he saide sommetime there is sutche a certain place sometime there maie be sutche a one sometime he doubted of it sometime plainely denied any sutche to be either ye vnderstande not S. Augustine or ye saie contrary to your owne knowledge Verily ye be too bolde with him Firste that he denieth Purgatory that is false And where ye alleage Hypognostica in the margent of your booke reade it once againe at my request and your selues wil saie the place proueth not your purpose The Author of that woorke whether he were S. Augustine whiche Erasmus beleueth not or who so euer he was denieth not Purgatory but that after the daie of general iudgemente there is any place of Euerlastinge rest or paine but the Kingdome of Heauen and Hel that he denieth VVhiche we also denie And there he speaketh againste the Pelagians who as S. Augustine writeth of them ad Quoduultdeum promised to infantes dyinge without Baptisme a certaine euerlastinge and blessed life without and besides the Kingedome of God VVhiche Heresie in sundry places he reproueth It seemeth the woorde Purgatorium noted in the margent of that booke by thunlearned Printer begiled you VVhiche sheweth howe profoundely ye be seene in the Doctores The thinge he doubted of touchinge this matter is this VVhether those temporal paines do onely punishe for the Satisfaction of the Iustice of God or also do purge and correcte the soules of the deade in sutche wise as temporal paines are wont to do in this life But nowe whether the smarte and sorowe of thinges lefte behinde whiche proceded in this life of Carnal affection remaine also to the soules after theire departure from the Body whereof S. Augustine sheweth him selfe to stande in doubte in Enchiridio ad Laurent cap. 68. 69. and whether the fyre whiche soules feele in Purgatory as it paineth them so also do by degrees diminishe and correcte those venial and Secular affections whiche they carried with them at theire Deathe or whether deathe it selfe do so ende them as there remaine not any correction of the minde yet beinge vicious but onely the punishemente of the sinne paste that is the thinge whereof S. Augustine semeth to haue doubted In effecte his question is whether the Fire of Purgatorie be not double The one whiche punisheth the Venial sinne past the other whiche diminisheth and taketh awaie thaffection of sinne yet remaininge Of the firste he doubteth not of the other he saith non redargno quia forsitan verum est I saye not againste it for per aduenture it is true The B. of Sarisburie Wée raite at you M. Hardinge euen as Christe railed at certaine others in whoe 's steppes ye séeme to treade for that they had made of the House of God a Caue of theeues The places of the Scriptures whiche ye thought it beste to passe ouer and whereby your Purgatorie by your iudgemente vndoubtedly maie be proued if a man be not very contentious I trowe be these Verily Verily I saie vnto you he that heareth my Woorde and beleeueth in him that sente me hath Euerlastinge Life and shal not comme into damnation but hathe passed from Deathe vnto Life Or that Esai the Prophete saithe of Christe He was wounded for our transgressions He was broken for our iniquities The chastisemente of our Peace was vpon him and with his stripes wee were made whole Or that S. Paule saith Christe hath taken the Obligation that was againste vs and hathe fastened it vnto his Crosse Or that S. Iohn saith Blessed be the Deade that die in the Lorde Euen so saithe the Sprite For they reste from theire laboures and theire Woorkes folowe them He saithe not they be in Purgatorie but they reste from theire Laboures And againe They shal hunger nomore They shal thirste nomore For the Lambe whiche is in the middes of the throne shal gouerne them and shal leade them not into Purgatorie but vnto the liuely Fountaines of VVaters and God shal wipe a waie al teares from theire eies These or sutche other like Places I trowe they be whereby ye assure your selfe so certainely of your Purgatorie But vnto S. Augustine wée haue appealed and to S. Augustine ye saie wée shal goe Howe be it if ye consider the mater wel ye shal finde that our appeale liethe not vnto S. Augustine It had benne more indiâ—ferente dealinge to haue saide with S. Bernarde Ad Euangelium appellasti ad Euangelium ibis Ye haue appealed vnto the Gospel and vnto the Gospel ye shal goe As for S. Augustine notwithstandinge his Authoritie be greate and his learninge deepe yet in these cases as it shal wel appeare he can be but a doubteful Iudge And a doubteful Iudge so far foorthe as he doubteth is no Iudge Your owne Canon telleth you In erroris Labyrinthum nonnulli intricando impingunt cùm ante iudicant quà m intelligant Many menne geuinge Iudgemente before they can vnderstande by entanglinge them selues fal into a Maze of errour For howe can he pronounce sentence of that he confesseth he knoweth not Or how can he assure vs that
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
as he seethe the Pope he woorshippeth him with bare heade touchinge the grounde with his knee Againe when he commeth to the foote of the Popes throne he kneeleth downe Laste of al when he commeth vnto the Popes Feete he kisseth them deuoutely in the reuerence of our saueour This is ordered as a special Ceremonie and appointed vnto the Emperoure as parte of his duetie Likewise it is written of the Empresse as concerninge her duetie Imperatrix Coronata mox osculatur Pedem Pontificis The Empresse beinge Crowned immediately kisseth the Popes foote Againe of the Pope him selfe it is written thus Papa nemini omninò mortalium reuerentiam facit assurgendo manifestè aut Caput inclinando seu detegendo The Pope him selfe geeueth no manner of reuerence to any man aliue either openly by standinge vp or by bowinge downe or by vncoueringe his Heade But the Pope saie you humbly for his owne personne refuseth sutche honoure and hereby teacheth Kinges and Emperours and al their Subiectes to be humble A strange case to teache Humilitie in the Schole of Pride Sutche Humilitie taught Iulius Caesar Diocletian and Maximinus Iulius Caesar raughte oute his foote for Pompeius Poenus to kisse that folkes might sée his Golden Slipper sette with stoanes Pomponius Laetus saithe Diocletianus edicto sanxit c. Diocletian commaunded by Proclamation that al menne shoulde fal downe and kisse his Feete whereunto also be added a certaine reuerence adourninge his shoes with Golde and Diamondes Maximinus also afterwarde did the like Sutche Humilitie shal Antichriste teache auancinge him selfe aboue al that is woorshipped or called God Sutche Humilitie yâ— Diuel tooke vpon him to teache when he saide to Christe I wil geue thee al these thinges if thou wilte fal downe and woorship me Thus maie the Pope cal him selfe Lorde of Lordes Kinge of Kinges and sette his foote on Emperours neckes and yet neuerthelesse if he can frame a newe title and saie He is Seruus Seruorum Dei The Seruante of Goddes Seruantes it is no Pride it is but Humilitie Antoninus saith Non minor honor debetur Papae quà m Angelis Vnde Papa recipit à Fidelibus Adorationes Prostrationes Oscula pedum quod non permisit Angelus à Iohanne Euangelista sibi fieri There is no lesse honour dewe vnto the Pope then vnto the Angels of God Therefore the Pope suffereth the Faitheful to VVoorship him to fal downe before him and to kisse his Feete whiche thinges the Angel of God woulde not suffer S. Iohn the Euangeliste to doo vnto him This M. Hardinge is no maliceous Railinge as yée cal it nor Spite nor Poison nor Vntruthe stuffed with false and cankered sclaunders By the reporte of your owne Doctours and by your owne Confession it is the Truthe The Porphyrie Stoole of easemente serueth ye saie to put the Pope in minde of his Humanitie that is to saie that he maie remember him selfe in the middes of al his glorie to be a man No no M. Hardinge your owne Authours and stories can tel you that stoole serueth to put the Pope in remembrance of his Virilitie that the worlde maie knowe he is no woman But let your imagination stande for true Yet maie wée thinke your Popes are so forgeatful or so dulheaded or so blockishe that they haue neede to be taught by so vile examples to knowe them selues Certainely this is a Mystical kinde of Stoole of Easemente Wée cannot lightly lacke Mysteries at his handes if so homely a place be so ful of Mysteries Kinge Alexander the Greate vnderstoode him selfe to be a Man Mortal for that he was sommetimes of natural necessitie forced to sléepe But Christes Vicare Peters Successoure The Doctoure of al Doctoures The Father of al Fathers The Maister and Teacher of al the worlde were it not for a stoole of casemente woulde quite forgeate his owne Humanitie and coulde neuer remember him selfe to be a Man The Apologie Cap. 7. Diuision 3. What is he that commaundeth the Emperoure to goe by him at his horse bridle and the Frenche Kinge to holde his stirope M. Hardinge VVhat he is we knowe not * nor you neither Sir Defender This we knowe that in these woordes moste impudently you belie the Pope For neuer was there Pope that commaunded either Frenche Kinge or Emperoure to doo the seruice you speake of Parte of that I haue readen perteininge hereunto I will here recite The woorthiest and greatest Prince that euer was in Earthe Constantine the Greate to witnesse openly the reuerence whiche he bare in his harte to Christe our Sauiour and to S. Peter whose Successoure the Pope is as likewise Christes Vicar in Earthe disdained not to honour S Syluester Pope in his time with doinge the office of a footeman to him and with leadinge his Horse by the Bridle VVherein he seemeth as firste of all Emperours he professed the Faithe of Christe openly so firste of all Princes to haue geuen to the posteritie an example of Humilitie That no man doubte of it this muche I finde recorded by an olde Father of the Greeke Churche Matthaeus Hieromâ—nac hus as vttered by Constantine him selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhiche â—n Englishe is this muche Submittinge our selfe to the office of a foote man and holdinge his Horse by the Bridle wee leade him foorthe out of his sacred Palais in the woorship and reuerence of S. Peter That sithens bothe Emperoures and Frenche Kinges of Humilitie and deuotion and to witnesse their humble obedience to Christe in his Vicar haue donne the like seruice yea though the Pope shewed him selfe neuer so vnwillinge thereto wee finde it reported in sundrie good recordes But that he euer commaunded any suche seruice to be donne vnto him ye can neuer she we it by any indifferente and credible witnesse Paulus Aemylius an Italian of Verona in the seconde Booke of his Chronicles whiche bothe diligently and eloquently he wrote of Fraunce describeth howe honorably Pipine that woorthy Kinge of Fraunce receiued Steuen the Pope that succeded Zacharias when he came into his Realme He bothe killed his feete and wente by him at his Horse bridell The like honour of holdinge the Stirope would Charles the fifthe the late greate Emperoure haue downe at Bâ—nonâ—a to Pope Clement the seuenth had not the Pope with mutche adoo put him from it The B. of Sarisburie This thinge Sir Defender knoweth notwithstandinge you M. Hardinge dissemble it cunningely and wil not be knowen that ye knowe it Neither dooth Sir Defender as you saie by these woordes impudently belie the Pope For trial hereof he referreth you to the Popes owne Booke of Holy Ceremonies wherein in it is particularely appointed and laide out in order to auoide confusion what eche estate ought and is bounde to doo Thus therefore it is appointed Cùm Papa per scalam ascendit c. When the Pope taketh his staires to mounte on Horsebacke the greattest Prince that is
presente vvhether he be Kinge or Emperoure holdeth his Stirope and afterwarde leadeth his Horse a litle waie forewarde by the Bridle But if there were tvvoo Kinges in presence the more Honorable of them shoulde holde the Bridle of the Rightside and the other of the leaste If there happen no Kinge to be presente then lette the woorthiest personnes leade his Horse But if the Pope woulde not ride but he borne on mennes shoulders in a Chaire then muste foure of the woorthiest Princes yea the Emperoure him selfe or any other mighty Monarche if he be presente beare the Chaire Pope and al a litle waie forewarde vpon theire shoulders Againe Imperator traditis Pomo Sceptro c. The Emperoure deliueringe ouer his Goulden Apple and his Sceptre to one of his menne commeth vnto the Popes Horse and in honoure of our Lorde Iesus Christe whole personne in Earthe the Pope heareth he holdeth the Stirope vntil theâ— Pope be mounted and afterwarde he taketh the Bridle and leadeth foorthe his Horse VVhile the Emperoure doothe these profitable offices the Pope ought modestly a litle to refuse the same and yet afterwarde with certaine good and gentle woordes takinge that honoure as donne to Christe and not vnto him selfe he holdeth him selfe contented Further it is appointed thus Caudam pluuialis portabit Nobilior Laicus qui erit in Curia etiamsi esset Imperator aut Rex The moste Noble Laie man that shal be in the Courte shal beare vp the traine of the Popes Cope yea though it be an Emperoure or a Kinge Againe Let the moste Noble Laic man whether he be Kinge or Emperoure bringe water to wasshe the Popes handes And while the Pope wassheth let al the Bishoppes and Laie menne kneele downe Againe Pontifice sedente c. While the Pope is yet sittinge at the Table the Noblest man within the Courte be he Emperoure be he Kinge shal be broughte to the Popes Credence to geue him Water Againe Primum ferculum portabit Nobilior Princeps siue Imperator sit siue Rex The firste disshe the Noblest Prince shal carrie vvhether he be Emperoure or Kinge Againe Rex in collatione portabit primum potum When the Pope is at Breakefaste the Kinge shal beare his firste Cuppe And againe Pocula portentur c. Let the Popes Cuppes be borne by the Noble menne or Oratours beinge presente and let the Clerke of the Ceremonies beginne with the woorthiest estate yea though he be Kinge or Emperoure Nowe I truste M. Hardinge of your courteste ye wil confesse that Sir Defender in these woordes hath not so impudently belied the Pope The Popes owne Booke of Ordinances and Ceremonies that directeth al orders saithe thus The Emperoure shal holde the Popes Stirope Let the Emperoure leade the Popes Horse The Emperoure muste beare the Popes Chaire on his shoulder The Emperoure shal beare vp the Popes traine Let the Emperoure bringe the Bason and Evver to the Pope The Emperoure shal geue the Pope vvater The Emperoure shal carrie the Popes Firste disshe The Emperoure shal carrie the Popes firste Cuppe For excuse hereof perhaps yée wil saie These were the Abuses of Olde times But nowe al sutche disorders are wel refourmed Therefore it maie please you to remember that the selfe same Ceremonies touchinge Kinges and Emperours dueties haue benne lately renewed and confirmed and published abroade into the worlde woorde by woorde as they were before without any manner alteration euen in the Popes owne Pontifical and that euen nowe newly printed at Venice in the yéere of Our Lorde a thousande fiue hundred thrée scoare and one whereby it maie appeare yee are ashamed of nothinge be it neuer so shameful What truthe therefore M. Hardinge is in your woorde Or with what countenance coulde ye so boldely saie That the Pope euer commaunded any sutche Seruice to be donne vnto him by the Emperoure yee can neuer shewe it by any indifferent and credible witnesse I doubte not but the Popes owne witnesse is vnto you of sufficiente credite and in his owne case it muste néedes to him selfe seeme indifferente Hereby it plainely appeareth that in al Offices and Seruices the Pope vseth the Emperoure as his man Therefore Auentinus reporteth these twoo verses written sometime of the Emperoure Lotharius the seconde Rex venit ad fores iurans per Vrbis honores Pòst homo fit Papac sumit quo dante Coronam The Kinge or Emperoure commeth to the gates and sweareth by the honoure of the Cittie And afterwarde becommeth the Popes Man at whose handes he receiueth the Crowne That Pipinus so mutche abased him selfe to Pope Steuin it is no marueile The Prouerbe is common One hande clavveth an other The Pope was auanced by Pipine and Pipine was likewise auanced by the Pope But hereof we haue spoken before Where ye saie The Emperoure Constantine the Greate vvas footeman to the Pope I am mutche ashamed of your vanitie that beinge a man of wisedome learninge ye should thus seeke to mocke yâ— worlde with Childishe Fables Ye allege Matthaeus Hieromonachus to proue a Fable by a Fable If yee woulde dasâ—e your Readers eies for that ye allege his woordes in Greeke vnderstande you that his peeuishe Greeke was taken out of your peeuishe Latine And yet is the same Greeke so fonde so ful of folie that ye were ashamed truely to turne it into Englishe For thus it standeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is In the woorship and feare of my Lorde Blessed Peter Ye durste not to make the Emperoure Constantine so rude to saie that Peter was his Lorde and therefore ye thought it better to corrupte and alter your Authours woordes Yet sutche vaine Fables and Trifles muste ye bringe in to put vs as ye saie quite oute of doubte But hereof wee shal saie more hereafter The Apologie Cap. 7. Diuision 4. Who hurled vnder his table Frauncise Dandalus the Duke of Venice Kinge of Creta Cypres faste bounde with chaines to feede of bones amonge his Dogges M. Hardinge VVere not this Defender passed all shame he woulde not make so many and so shamelesse lies Malice hath so farre blinded him that he seemeth not to see what becommeth a man Though he feare not to be accompted a lier yet he shoulde be lothe to be accompted an vnhonest man yea and specially a foole Let truthe and honestie goe for in deede there is litle in these felowes what foolishnesse is it a man to bringe all his doctrine and all his saieinges touchinge thinges that he would so fame be beleued into so great and certaine discredite by suche open and manifest lies The truthe hereof is this as I finde it witnessed in Sabellicus and in the chiefest Chronicles the Venettars haue writteÌ„ by a Noble ma of Venis named Petrus Iustinianus The Citie of Venus being interdicted of the Pope FrauÌ„cys Dandalus was sente by the Duke and Lordes of the Counceil there to sue for Absolution At that time was
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
qui non sunt veriti Scripturarum auctoritate Scripturis auctoritatem omnem detrahere En quò perduxit rem tandem Saranas A certaine newe kinde of Prophetes is risen who sticke not by the Authoritie of Scriptures to take away al auctoritie from Scriptures See whither at the length the Deuill hath brought the matter Now afterwarde expoundinge this matter more at large he declareth the Capitaine of that Heresie to haue benne Zwenkfeldius He sheweth that by a Texte of Scripture where Dauid saithe I will heare what our Lorde speaketh in me Zwenkfeldius wente aboute to wil men to heare what God telleth euery man by inspiration rather then to geue attendance to the written woorde of God And whiles Hosius reporteth what Zwenkfeldius saide for the maintenance of his fonde Heresie amonge other his woordes these are which be brought in this Apologie against Hosius and againste the Catholikes whereas it is neither Hosius nor any Catholike that speaketh them but onely Zwenkfeldius him selfe Hitherto we haue shewed that the woordes alleaged in the Apologie vnder the name of Hosius make neither againste him nor against vs as not beinge his woordes nor ours but onely the woordes of Zwenkfeldius VVell what credite maie we geue to this man in expoundinge the VVoorde of God whose true meaninge he maie falsisie at his pleasure because we can not bringe foorthe God him selfe to declare his woordes seeinge he dareth to burthen Hosius with these woordes whiche Hosius him selfe beinge yet aliue can declare to haue another meaninge as the Booke it selfe doothe witnesse to all that liste to reade the same This was a greate faulte to impure so horrible an Heresie to Hosius vniustly This was a greate ignorance to charge him with that Heresie whiche he refuteth and impugneth They are greate crimes and yet suche as might riâ—e of misreporte and ignorance But when he was tolde of them he shoulde of reason haue corrected them He should haue repented with Peter and not despaired with Cain and Iudas But what did he when he vnderstoode he had erred He addeth a Glose farre more malicious then the former errour was For graunâ—inge that Hosius setteth out the matter so as though neither he nor any of his side but the Heretikes Zwenkfeldians spake so this not withstandinge he burtheneth bothe him and the Catholikes with it saieinge that he dissembleth and hideth what he is Syr was this the waie to amende your faulte to graunt that Hosius spake against the Zwenkfeldians and yet to beare men in hande he fauoured them If he had fauoured their Heresie what needed he to refell it But how saie you that Hosius dissembleth and hideth what he is sith that euen here in two places in moste plaine woordes you laie the Zwenkfeldian Heresie to his charge Reade your owne Booke Before the allegation of Zwenkfeldius Heresie saie you not thus VVe saithe he will bid away c. And after the allegation haue you not these woordes This is Hosius saieinge How standeth all this togeather You haue forgotten the Prouerbe that biddeth a lier to be mindefull I can not tell howe to name this kinde of your dealinge lieinge or detraction slaunderinge or malicious speakinge But Sir if Hosius haue spoken euill why geue you not witnesse against him of euill If he haue spoken well euen by your owne confession in reputinge the Zwenkfeldians for Heretikes why finde you faulte with him for his good woordes suche I saie as your selfe confesse to be good You reprooue him who speaketh not against Zwenkfeldius and againe you graunt he speaketh against him and yet because you had once reproued him you will contine we in it without reason learninge or witte But it must needes so be for without pertinacie no man is either a perfite Heretike or a perfite slaunderer If yet you stande in Defence of it all the worlde will accompte you for a desperate persone For no man that euer sawe Hosius woorkes can thinke that he was gilty of that you burthen him with But some man might thinke you were deceiued and mistooke Hosius But sith you graunt you doo not now mistake him and yet charge him with auouchinge that whiche he holdeth for Heresie he that vnderstandeth thus muche of you maye assure him selfe that you are disposed to belie and slaunder Hosius though it coste you the damnation of your Soule For shame man repente and reuoke that for whiche your owne conscience stinteth not to barke at you But Hosius saie they peraduenture will not allowe the woordes of Zuenkfeldius yet he doothe not disallowe the meaninge of the woordes VVell and clerkely reasoned As though woordes were allowed or disallowed for any other so principall a cause as for theire meaninge And therefore he that disalloweth woordes hath muche more disallowed the meaninge of them Yet saie they of the Holy Communion vnder Bothe Kindes he reiecteth the plaine woordes of Christe as Deade and colde Elementes Verely a man mighte thinke this Booke was set foorthe by some ennemie of our newe Englishe Clergie it is so mutche to their defacinge had not theÌ„selues at diuerse times acknowleged it for a whelpe of their owne littour A maÌ„ for his life can not finde one leafe in it without many Lies The B. of Sarisburie I cannot greately blame you M. Hardinge though yée shewe your selfe hote and vehement in defence of Hosius For of him you and somme of your Felowes maie saie as Carneades saide sommetime of Chrysippus Nisi Chrysippus fuisset ego non essem If Chrysippus had not benne then had I neuer benne For had not Hosius benne good vnto you and spared you parte of his furniture sutche as it was your Diuinitie had benne ful bare Ye saie wée reade neither the Olde Writers nor the Newe but are vtterly ignorante and voide of al learninge and in respecte of the Beames of your knowlege knowe nothinge It were a very ambitious and a childishe vanitie to make vauntes of Learninge For as motche as ye seeme desirous of the same of greate Readinge ye shal haue the whole praise and glorie of it M. Hardinge without contention Wée wil rather saie with S. Paule Wee knowe nothinge but onely Iesus Christe Crucified vpon his Crosse Yet notwithstandinge wée are neither so ignorant nor so idle but that wee are hable and haue leasure to reade as wel the Olde Doctours the Fathers of the Churche as also your lighte vnciuile Pamflettes and blotted Papers whiche God wote in al respectes are very Newe And for either of them wee are mutche ashamed in your behalfe For the Olde Doctours Fathers to see them of your parte either of wilfulnesse or of forgeatefulnesse or of ignorance so fowly misused of your owne Papers Nouelties to see them with vntruthe and other vncourteous speache so fully freighted But touchinge Hosius yée condemne vs vtterly either of ignorance or of malice For the woordes wherein wée finde sutche faulte were vttered by him as you saie not as any parte of
Arke of Noe. The Heretique Dioscorus to geate somme credite to his Doctrine woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche For thus he saide in the open Councel Ego testimonia habeo Sanctorum Patrum Athanasij Gregorij Cyrilli in multis locis Ego cum Patribus eijcior Ego defendo Patrum Dogmata Non trāsgredior in aliquo Et horum Testimonia non simpliciter neque transitoriè sed in Libris habeo I haue the witnesse of the Holy Fathers Athanasius Gregorius cyrillus in many places I am throwen foorth with the Fathers I defende the Fathers Doctrine I swarue not frō thē in any pointe I haue theire witnesse not barely nor by the waie but in theire Bookes So saide the Heretique Eutyches Ego legi Scripta Beati Cyrilli Sanctorum Patrum Sancti Athanasij I haue readde the Bookes of Cyrillus of the Holy Fathers and of Athanasius So saide the Heretique carosus Ego secundum expositionem trecentorum decem octo Patrum sic Credo sic Baptizatus sum Thus doo I beleue and thus was I Baptized according to the Exposition of the three hundred and eighteene Fathers in the Councel of Nice Thus y◠Arian Heretiques alleged the Authoritie of y◠Ancient Father Origen thus the Pelagian Heretiques alleged the Authoritie of S. Augustine As vpon occasion it hath benne saide before Euen with sutche truthe M. Hardinge are you woonte to blase the Armes of your Religion There is no toie so vaine or so fabulous but ye are hable by your conninge to bring it lineally either from Christe him selfe or from his Apostles or from one or other of the Ancient Fathers The Bishop of Sidon in y◠Late diete of the Empiere holden at Augusta auouched openly that ye had your whole Canon from the Apostles of Christe woord by woord euen as it is péeuishely written in your Masse Bookes Andreas Barbatius proueth the Antiquitie of y◠Cardinalles of Rome by these woordes written in the firste Booke of the Kinges Domini sunt Cardines Terrae Et posuit super eos Orbem The Corners of the Earth be the Lordes and vpon them he hath sette the world Abbate Panormitane saithe Cardinalatus est de Iure Diuino Quia Papa per Sacerdotes Leuiticos intelligit Cardinales The Cardinalship standeth by the Law of God For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles Hosius séemeth to saie that Monkes haue theire beginning euen from the Apostles meaninge thereby as one of your Companions there doothe in fauoure I trowe of Religion that Christe him selfe vvas the Abbat For thus he saith Christus Dux exemplar vitae Monasticae Christe was the Captaine and samplar of Monkes life And yet the same man afterwarde as hauinge forgotten his former dreame vtterly displaceth Christe geueth the whole honoure hereof vnto Elias Elizaeus These be his woordes Elias Elizaeus Duces instituti Benedictini Elias and Elizaeus were y◠Captaines of S. Benettes order y◠is to saie thei were Blacke Monkes By like wisedome ye would séeme to fetche your Holy Water from S. Augustine This was sommetime a ioily good waie to winne credite specially whiles what so euer ye said y◠people was ready to geue you care So y◠olde Arcades saide in commendation of theire Antiquitie y◠thei were a daie or twoo elder then the Moone Saturnus beinge in Italie for y◠he was a stranger no man knew frō whēce he came therefore was called Filius Caeli was thought to come frō Heauen Romulus Alexander for that thei were borne in bastardie neuer knewe theire owne Fathers therefore to magnifie the nobilitie of theire bloude woulde be called the Children of the Goddes the one of Mars y◠other of Iuppitter With sutche Truthe and Fidelitie M. Hardinge your woonte is to painte out al the partes and members of your Doctrine For be it neuer so vaine or childishe or lately diuised yet ye beare vs in hande that your Predecessours receiued the same as you saie of theire Bishoppes and they of others theire Predecessours by order vntil they reache to your Augustine the Monke of Rome whom ye haue ful woorthily made a Sainte your Augustine yée saie receiued the same of Gregorie Gregorie of others before him and they al one of an other by continual ascente vnto S. Peter and Peter of Christe and Christe of God his Father No Heralde coulde lightly haue saide more in the mater I trowe ye woulde proue by this Ascente and Descente that God the Father made Holy VVater and said Masse In deede as wel herein as also in your emptie names of Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse c. as I tolde you once before ye bringe vs onely a vaine shewe of painted boxes and nothinge in them For in al these Holy Fathers where finde you either your Priuate Masse or your halfe communion or your Accidentes without Subiecte or the reste of your like Vanities wherewith ye haue so longe time deceiued the worlde Leaue your dissimulation set aparte your Confectures and blinde gheasses and for your credites sake once shewe vs these thinges in the Ancient Holy Fathers and shew them plainely and in déede that wée maie thinke there is somme weight in your woorde But your owne Glose speakinge of the Ministration of the Holy Communion whiche now in your Churches in a manner is wholy abolisshed saith thus Hoc Antiquum est Nam hodiè videtur esse relictum This was the Olde order For as it seemeth nowe it is leafte Doctoure Tonstal saithe It was no Heresie to denie your Transubstantiation before your late Councel of Laterane Erasmus whoe 's iudgement I thinke ye wil not refuse saith thus In Synaxi Transubstantiationēe ser ò definiuit Ecclesia In the Holy Ministration it was longe ere the Churche determined the Article of Transubstantiation Al this notwithstandinge M. Hardinge ye blusshe not to saie that bothe these and al other your fantasies haue benne conueighed vnto you by moste certaine Succession from hand to hand from your Englishe Augustine from Gregorie from the Fathers from the Apostles from Christe and from the bosome of God him selfe The Apologie Cap. 1. Diuision 3. But howe if the thinges whiche these menne are so desirous to haue seeme Newe be founde of greatest Antiquitie Contrariwise howe if al the thinges wel nighe whiche they so greatly set out with the name of Antiquitie hauinge benne wel and throughly examined be at length found to be but Newe diuised of very late Soothely to saie no man that hath a true and right consideration woulde thinke the Iewes Lawes and Ceremonies to be Newe in deede for al Hammans accusation For they were grauen in very Aunciente Cables of greatest Antiquitie And although many did take Christe to haue swarued from Abraham and the Olde Fathers and to haue brought in a certaine Newe Religion in his owne name yet
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
sutche a one knowe that Pope Iulius doothe eâ—idently forebidde that a Priest in ministring the Communion should dippe the Bread in the Cuppe These menne contrarie to Pope Iulius Decree diuide the Breade and dippe it in the wine M. Hardinge Ye maie be sure many men thinke this your homely stuffe not onely weake and slender but also corrupt venemous and lothsome But nowe by like ye wil amende your faulte But how Surely by going from very euil to as bad or worse if ye can do worse then hitherto ye haue donne Iulius the Pope saie ye doth euidently forbidde that a Prieste in Ministringe the Communion shoulde dippe the Breade in the Cuppe Nowe verely your former fault of lieing is wel amended For where before ye best out cast in or changed some of those wordes whiche ye pretende to alleage nowe ye make euery whit newe of your owne VVhere hath Iulius these woorde I speake not of your false alleaging of places in your Bookes margent I forgeue you the puttinge of Cum enim nemo in stede of cum omne These be smal and slipper faulies which if thei were alone might be wincked at in such slipper merchaÌ„tes as ye are But let vs heare what Pope Iulius saith Alios quoque audiuimus intinctaÌ„ EucharistiaÌ„ populis pro complemeÌ„to coÌ„munionis porrigere VVe haue hearde also of others who geue to the people the Euchariste dipped or stiped for makinge vp of the Communion It is to be vnderstanded that whereas Christe gaue the blessed Sacrament of the Aulier to his Apostles he gaue it vnder both kindes And when the Priestes in some countries either for lacke of wine at al times ready either for somme priuate fansie vsed to dippe or stipe the sacred body of our Lord vnder forme of Breade in the consecrated bloude and so to geue it to the people Pope Iulius findeth faulte therewith for that neither Christe ordeined so nor the Apostles lefte sutche order to the Churche So that Iulius meaneth nothinge els but to reproue and reforme that vse of dippinge or stiping the one kind in the other in the Administration of the Communion vnto the people Reade the place who listeth he shal finde the same sense more largely vttered a litle after But what sense make these Defenders a Gods name They saie Iulius forebiddeth the Prieste ne dum peragit mysteria panem immegat in Calicem that in ministringe the communion so the lady tourneth he shoulde dippe the Breade in the Cuppe There is no sutche word in the wholde decree Iulius nameth Eucharistiam they cal it Breade Iulius hath intinctam porrigere populis that no Prieste ‡ geue the Sacrament dipped to the people they leauing out geuing it to the people saie he forbad the Prieste to dippe it They leaue out also the chiefe cause of the whole whiche is pro complemento communionis for making vp of the communion For he for ebiddeth to geue vnto the people onely the coÌ„secrated hoste dipped in the Chalice as though it were the whole CoÌ„munion nolesse then if the Bloude were geuen aparte These men saie they contrary to the decree of Pope Iulius diuide the Bread and dippe it in the wine VVe in the Masse breake the hoste in three partes not without signification of a Mysterie two we receiue aparte the thirde we put into the Chalice and receiue it togeather with the bloude VVhal haue ye to saie againste this The B. of Sarisburie Euery parte hereof is largely answeard in my Former Replie to M. Hardinge True it is the faulte that Iulius here findeth in Dippinge and Ministring the Sacrament agréeth not fully with the present disorders of the Churche of Rome Yet notwithstanding in condemning the one he muste néedes condemne the other Ye saie wée leaue out these woordes Intinctam porrigunt Eucharistiam populis They dippe the Sacramente and deliuer the same vnto the people And againe these woordes Pro complemento Communionis For the accomplishemente of the Communion The more matter wée haue leafte out the more haue wée conceled your faultes and so mutche yâ— more are you beholden to vs. For what meante you M. Harding to mention any of al these woordes What néeded you to burthen your selfe with moe Abuses and so mutche to bewraie your folie Iulius saithe They dipped the Sacramente into the Cuppe and deliuered it vnto the people You dippe the Sacramente as they did but vnto the people ye géeue nothinge Iulius saithe They meante by dippinge to make it a ful and a perfite Communion Contrariewise you defraude the people of the Holy Cuppe and deliuer them onely the Halfe Communion And therefore ye are mutche more blame woorthy then euer were they whom Iulius reproued For they offended onely of Simplicitie and you of wilfulnesse But touchinge the matter it selfe the faulte that wée finde with you and the faulte that Iulius founde with others your Predecessours is al one You dippe the Breade into the Cuppe so did they They brake Christes Institution and so doo you And therefore Iulius saide vnto them Hoc quà m sit Apostolicae Euangelicae Doctrinae coÌ„trarium consuetudini Ecclesiasticae aduersum non difficilè ab ipso Fonte Veritatis probatur à quo ordinata ipsa Sacramentorum Mysteria processerunt Howe far contrarie this is to the Apostolical and Euangelical Doctrine and to the Custome of the Churche it is easy to proue by the Fountaine of the Truthe by whom the Mysteries of the Sacramentes were ordeined and from whom they firste proceeded Ye thinke the mater wel discharged for that ye deliuer not the Sacramente so dipped vnto the people but minister it onely vnto your selfe Here by the waie it were a mater of skil to vnderstande by what Authoritie either of scripture or of Councel or of Doctoure it maie appeare that it is lawful for the Prieste so to vse and receiue the Sacramente and vnlawful for the people If the people maie not as safely and as lawfully so receiue the Sacramente as maie the Prieste wherefore theÌ„ are these woordes written in your Masse Bookes euen in yâ— Canon Secretes of your Masse Haec Sacrosancta Commixtio Corporis Sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus animae Corporis This Holy minglinge of the Body and Bloude of our Lorde Iesus Christe be vnto me and vnto al that receiue it the health of Soule and Body Verily these woordes Omnibus sumentibus cannot by any shifte possibly be expounded of One Onely Prieste but muste néedes be extended vnto the people Yée woulde faine tel vs of certaine special Mysteries that ye haue founde out in yâ— Breakinge of the Sacramente if ye wiste what thei were But ye are in case as sommâ—time was Nabuchodonozor Yee are not hable wel to tel vs your own dreame Sammetime ye saie The Breade is broken sommetime ye saie The Accidentes remaine alone by Miracle and they are broken Sommetime ye
Constantinople enioieth nowe the prorogatiue of Rome the Elder Nicephorus saithe Romano Constantinopolitano Episcopo ex aequo paria sunt dignitatis praemia honorum iura The title of dignitie and right of honoure geeuen to the Bishop of Rome and the Bishop of Constantinople are one and equal So likewise it was determined by Decree in the Councel of Constantinople Definimus Sedi Constantinopolitanae paria Iura Priuilegia cum Sede Veteris Romae Wee decree that the See of Constantinople shal haue Rightes and Priuileges equal with the See of Olde Rome Therefore as it is saide before Gennadius togeather with the Councel of Constantinople wrote thus vnto the Bishop of Rome Cures Sanctitas tua Vniuersas tuas Custodias tibique Subiectos Episcopos Let your Holinesse see vnto al youre owne Cures and to the Bishoppes that be subiecte vnto you S. Cyprian Cyrillus Athanasius and others writing either of or vnto the Bishop of Rome cal him not their Lorde and Maister vnto whom of duetie they ought Obedience but their Brother and their Felovve Seruaunte Yea the Pope him selfe in some cases hathe rather offered his Obedience vnto other Bishoppes For thus writeth Pope Liberius vnto Athanasius the Bishop of Alexandria Quaeso vt huic confessioni subscribas vt ego securior efficiar tua mandata inhaesitanter obeam I beseche thee to subscribe to this Confession that I maie be out of doubte and maie doo youre Commaundementes vvithout grudginge Yet nowe the Bishop of Rome to mainteine his title by a Write of Right for as mutche as the foure principal Patriarkes of the worlde haue forsaken him appointeth out Foure of his ordinarie Chaplens and geeueth them the names of foure Patriarkes The first for Constantinople the seconde for Alexandria the thirde for Antioche the fourthe for Hierusalem And thus hauing these foure at Commaundemente in his pleasante fauâ—â—e he ruleth and gouerneth the whole worlde In sutche a solemne brauerie the greate Cham of Tartarie at this daie after he hath dined him selfe soundeth out a trumpet and geeueth al the kinges and Emperours of the worlde leaue to goe to dinner and in this imagination and ioilitie he continueth his claime to the possession of al the worlde euen by as good right and Title as doothe the Pope And when so euer the Pope him selfe in his owne personne openly and solemnely saithe his Masse he commaundeth the Gospel and Epistle to bee readde in Greeke Whereupon his owne Maister of Ceremonies saithe thus Hanc consuetudinem hinc ortam puto vt appareat Romanam Ecclesiam in se continere Vtramque Gentem Hereof I thinke this Custome firste proceeded that hereby it maie appeare that the Churche of Rome conteineth in it Bothe Nations Al this notwithstaÌ„ding Antoninus saithe Hoc Graeci non credunt For al this the Greekes beleue it not The obiections of Iustinian and of the Councel of Sardica are answeared in my Former Replie to M. Hardinge The Apologie Cap. 6. Diuision 11. Whiche of the Anciente Holy Fathers euer called you Lorde and God M. Hardinge None that wise is so speaketh absolutely neuerthelesse in some certaine sense S. Clement calleth euery Bishop Terrenum quendam Deum a certaine earthly God as it is written I haue saide ye are Gods c. The B. of Sarisburie So that yee make not the Pope an Absolute God ye thinke ye maie otherwise cal him God safely and without preiudice A proper shifte to mainteine a vaine man in the possession of his Godhed In sutche a pleasant imaginatioÌ„ Antiochus sommetime the king of Syria intituled him selfe by the name of God So the Emperoure Domitian vsed to assigne his Proclamations Dominus Deus vester Domitianus Youre Lorde God Domitian So the Emperoure Caligula called him selfe Deum optimum Maximum Iouem Latialem The Beste and moste mighty God and the greate God Iuppiter of Italie So Sapores the great king of Persia called him selfe Fratrem Solis Lunae The brother of the Sonne and the Moone So the peeuishe Physician Menecrates called him selfe Iuppiter So Nicostratus called him selfe Hercules So Nicagoras made him selfe a paire of whinges and would needes be called the God Mercurius So Manichaeus the Heretique called him selfe the Holy Ghoste So the Romaines in olde times erected vp an Image in the honour of Simon Magus the Sorcerer with this Inscription or Posee Simoni Sancto Deo In the honoure of Simon the Holy God By this youre so handesome Distinction M. Hardinge of God Absolute and God not Absolute I see not but euery of these might wel and safely haue maineteined his title without blame Certainely in this arrogante vanitie scarcely any of al these was euer comparable to the Pope Pope Nicolas saithe Constat Summum Pontificem à Pio Principe Constantino Deum appellatum It is wel knowen that the Pope of the godly Prince Constantine was called God Likewise the Pope was wel content to suffer one of his Parasites to saie vnto him in the late Councel of Laterane Tu es alter Deus in terris Thou arte an other God in Earthe Likewise Cardillus the Spaniard in Defence of the Popes Laâ—e Chapter at Trident oftentimes calleth the Popes late Chapter at Tridente oftentimes calleth the Pope TerrenuÌ„ Deum An Earthely God By the same style and right whereby Holophernes sometime saide Nobuchodonosor est Deus Terrae Nabuchodonosor is the God of the Earth Vpon the Popes owne Clementines yée shal finde the mater thus taken vp qualified with greate indifferencie and modestle and thus specially noted in the Margine Papa nec Deus est nec Homo And to leaue other his like blasphemoâ—â— fond styles in an other like Glose yée shal finde it written thus Credere Dominum Deum Nostrum Papam non potuisse statuere prout statuit Haereticum censeretur To beleeue that Our Lorde God the Pope might not decree as he decreed it were a mater of Heresie Here haue we founde by expresse plaine woordes euen in the Popes owne Authentical and allowed Booke Our Lorde God the Pope These thinges might seeme vncredible had not S. Paule foretolde vs that the Man of Sinne should sit in the Temple of God and shewe him selfe as if he were God S. Gregorie writinge of Antichriste saithe thus Cùm sit damnatus Homo nequaquam Spiritus Deum se esse mentitur Whereas he is a damned man and not a Spirite by lieinge he faineth him selfe to be God Anselmus saithe Simulabit se Religiosum vt sub specie decipiat Pietatis Imò se Deum esse dicet se Adorari faciet atque regna Coelorum promittet Antichriste shal faine him selfe to be Holy that he maie deceiue menne vnder the Coloure of Holinesse Yea and he shal cal him selfe God and shal cause him selfe to be woorshipped and shal promise the Kingdome
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem
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
neuerthelesse drawe his Swerde and strike when and whom so euer the Prieste biddeth and blindely execute his wicked wil In déede M. Hardinge you saie precisely If the mater decreed be Spiritual and apperteininge to Faithe the Prince ought to obeie without question or grudge Likewise againe yée saie It shal be yenough for you to doo as the Successoures of Peter bid you to doo Christe nowe requireth of you not to obeie Peter and Paule but to obeie him that sitteth in theire Chaire What so euer he saie True or false For this no doubte muste be your meaninge The Kinge was bound to write out the Booke of the Lavve This yée saie proueth not the Kinges Superioritie ouer the Priestes No verily M. Hardinge Neither was it alleged by vs to that pourpose Neuerthelesse hereby it appeareth that God woulde haue the Kinge to be learned in his Lavves But the Kinge muste receiue the Booke of the Prieste and of none other Therefore saie you the Prieste is aboue the Kinge Mée thinketh M. Hardinge euen for your credites sake yée shoulde looke better to your Logique For what auaileth the deliuerie of a Booke to make the Prieste either higher or lower When the Pope is at his Consecration the Cardinal that is his Orderer deliuereth him a Booke of the Epistles and Gospelles And wil ye thereof conclude that the saide Cardinal is aboue the Pope Mary God forebidde Goddes meaning touching this Ceremonie was this that the Kinges Booke shoulde he true and fautlesse And therefore God commaunded him to take a Copie thereof out of the Registrie or Recordes whiche were thought to be voide of al corruption and were euermore keapte in the Temple vnder the Custodie of the Priestes Paulus Phagius saithe Euery Priuate man was commaunded to haue one Booke seuerally to him selfe But the Kinge was commaunded to haue twoo And for as mutche as the Kinge was a Publique Persone therefore God willed him to take his Copie out of the publique Recordes of the Temple Your owne Hugo cardinalis saithe Accipiet exemplar à Sacerdotibus non à quibussibet sed à bonis Vbi nihil fucatum est nihil corruptum He shal take his Copie of y◠Priestes not of euery Prieste what so euer but of the good that in the same Copie there be nothing neither coloured nor corrupted Al this M. Hardinge wil hardely proue your strange Conclusion that the Prieste vvas Superioure to the King It séemeth mutche better to proue the contrarie that the Prieste vvas the Kinges Inferioure and his Subiecte and his Clerke of Recordes as beinge appointed to keepe his Bookes So S. Augustine saithe the Ievves this daie kéepe the very true Bookes of the Scriptures Al be it not for theire owne vse but onely for ours And therefore he saithe they be not our Superiours but our Seruantes Certainely concerninge the Kinges and Priestes of the Olde Lavve one of your owne frendes whom for many causes yée maie not wel refuse saithe thus In Veteri Lege Sacerdotium indignius erat Potestate Regia ei Subiectum In the Olde Lavve the Priestes Office was Inferioure to the Prince and Subiecte Vnto him Yée saie If the Prieste muste geeue the Holy Scriptures to the Kinge then verily muste he take sutche as they geeue him and with sutche meaninge as they geeue vnto it Yea I trowe though they teare theire roabes againste Christe as Caiphas did and crie out He blasphemeth yet muste wee by your Iudgemente euermore seeke to them for the sense and meaninge of the Scriptures For this is the grounde and Fundation of your Diuinitie The Scripture of God hathe none other sense but as it shal please the Prieste to geeue vnto it But S. Chrysostome speakinge of the same Priestes and Bishoppes from whome we haue receiued the selfe same Scriptures saithe thus Literae quidem Legis apud illos sunt Sensus autem apud nos The Letters or woordes of the Scriptures are with them but the true meaninge of them is with vs. Here you mutche disaduantage your selfe and as yée saie omitte that we reade Librum Legis whereas the Churche readeth Deuteronomium for that as yée saie it were too longe for you to enter into that disputation Therefore M. Hardinge we wil patiently abide your leasure vnt il yée haue founde out the whole mysterie and cōsidered it better In the meane season it shal not be good for you to be ouer ranke with your Commentaries vntil yée better vnderstande the Texte Certainely the wise and learned thinke that herein yée are mutche deceiued For whereas the Woordes are these Describet sibi Deuteronomium Legis huius they thinke that Deuteronomium in this place is not put for any one certaine seueral Booke of the Fiue Bookes of Moses as it is otherwise commonly vsed but rather for a Copie or a Draught of the Whole Lavve And in this sense they saie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is none other but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie a Copie or a Double The Italian Translation hathe thus Esso si scriuera questo Doppio de la Legge The Frenche Translation hath Le double Leo Iudas translateth it thus Describet sibi Exemplum Legis huius He shal write out for him selfe a Copie of this Lawe And for somme proufe hereof it is thus written in the Booke of Iosua Afterwarde Iosua readde out of the woordes of the Lavve bothe the Blessinges and the Curses accordinge to euery thinge that is written in the Booke of the Lavve And there was not one woord of al the thinges that Moses Commaunded but Josua readde the same before the whole congregation of Israel Where we allege the woordes of the Prophete Esai Kinges shal be thy Fosterers and Queenes thy Nurces yée saie Euery Nurce or Fosterer is not aboue him that is nourished A faitheful seruante oftentimes fostereth his Maister Yet is not he aboue his Maister So lothe yee are the Kinge shoulde be Superioure to a Prieste And thus hanc yée brought about by your handsome Conclusions that your Priestes be the Maisters and Kinges theire Seruantes And therefore it is discretely noted in your Glose Imperator Romanus est Procurator siue Defensor Romanae Ecclesiae The Emperoure of Rome is the Stewarde or Bailife of the Churche of Rome The Apologie Cap. 11. Diuision 4. 5. I saie bisides al these thinges we see by Histories by Examples of the beste times that good Princes euer tooke the Administration of Ecclesiastical maters to perteine to theire duetie Moses beinge a Ciuile Magistrate and chiefe Guide of the people bothe receiued from God and deliuered to the people al the order for Religion and Sacrifices and gaue Aaron the Bishop a vehemente and soare rebuke for makinge the Golden Calfe and for sufferinge the Corruption of Religion M. Hardinge Moses was not onely a Ciuile Magistrate but also a Prieste In that he had both
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ„ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâ—mino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ„ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God ‡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus
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