Pope the strengtheninge of the Saracenes and after of the Turkes and the Diuision and dissolution of the state of Christendome Platyna saithe Ab hoc tempore perijt potestas Imperatorum virtus Pontificum After this time the power of the Emperours and the Holinesse of the Popes were bothe loste Touchinge the Quéene of Scotland I wil saye nothinge The Kingedomes and states of the Worlde haue sundrie agreementes and compositions The Nobles and Commons there neither drewe the Swerde nor attempted force against the Prince They sought onely the continuance of Goddes vndoubted Truthe and the Defence of theire owne liues against your Barbarous cruel inuasions They remembred bisides al other warninges your late dealinge at Vassei where as great numbers of theire Brethren were suddainely murthered beinge togeather at theire Praiers in the Churche holdinge vp theire Innocente handes to Heauen callinge vpon the name of God Achab saide sometime to the Prophete Elia Thou arte he that troublest the whole Countrie of Israel But Elias made him answeare It is not I that trouble the Countrie It is thou and thy Fathers house whiche houe foresaken the commeundementes of the Lorde and houe folowed after Baalim The Subiecte is bounde to obey his Prince how be it not in al thinges without exception but so far as Goddes glorie is not touched These Nobles had learned of S. Peter It is better to obey God then man And of the Prophete Dauid Better it is to truste to God then to truste in Princes For they are mortal and shal die theire Sprite shal be taken from them then shal they returne into the Earthe Neither maye a godly Prince take it as any dishonour to his estate to sée God obeied before him For he is not God but the Minister of God Leo saithe Christus quae Dei sunt Deo quae Caesaris sunt Caesari reddenda constituit c. Hoc est verè noÌ„ impugnare Caesarem sed iuuare Christe commaunded that is dewe vnto God to bâ—â—euen to God that is dewe vnto Caesor to be geuen to Caesar Verily this is not to rebel against but to helpe Caesar Likewise S. Ambrose beinge him selfe in manner a Capitaine vnto the people in Goddes quarrel against Valentinian the Emperour Quid praesentius dici potuit à Christianis viris quà m id quod hodie in nobis Spiritus Sanctus Ioquutus est Rogamus Auguste non pugnamus Non timemus sed Rogamus What could be more boldly spokeÌ„ of Christian menne then that the holy Ghoste spake in you this daye Thus ye saide Wee beseeche thee Noble Emperour wee fight not Wèe feare thee not but wee beseeche thee To conclude the Quéene of Scotlande is stil in quiet possession of her estate is obeied of her Subiectes so far as is conuenient for godly people to obeye their Prince The Apologie Cap. 2. Diuision 7. That wee haue seditiously fallen from the Catholique Churche and by a wicked schisme and diuision haue shaken the whole worlde and troubled the common peace and vniuersal quiet of the Churche that as Dathan and Abiron conspired in times past against Moyses and Aaron euen so wee at this daye haue renounced the Bishop of Rome without any cause reasonable M. Hardinge Before Luthers time al Christen people came togeather peaceably into one Churche vnder one Heade as Shepe into one folde vnder one Shepeherd and so liued Vnanimes in domo in one accorde But after that SathaÌ„ who at the beginninge begyled Eue had persuaded some to taste of the poisoned apple of Luthers Newe Doctrine they went out froÌ„ vs who were not of vs for if they had ben of vs they had remained with vs forsooke the Catholike Churche of Christ sorted them selues into Synagoges of Antichriste withdrewe them selues from obedience to warde theire Pastor and Iudge and sundred them selues into diuerse Sectes This schisme diuision and conspiracie against the Head Shepherd is nolesse wicked then that of Dathan and Abiron against Moyses and Aaron was For as God commaunded Moyses and Aaron to be obeyed of the children of Israel so Christe coÌ„maunded al his Shepe to obeye and heare the voice of him whom in Peter and succedinge Peter he made Shepeherd ouer his whole stocke The B. of Sarisburie Before the time that Goddes Holy wil was that Doctour Luther should begin to publishe the Gospel of Christe there was a general quietnesse I graunte sutche as is in the night season when folke be asleape Yet I thinke to continewe sutche quietnesse no wise man wil wish to sleepe stil Ye saye They haue forsaken the Catholique Churche They went from vs. who were not of vs. Nay rather M. Hardinge wée are returned to the Catholique Churche of Christe haue forsaken you bicause you haue manifestly foresaken the wayes of God But what if a man would alitle put you frendely in remeÌ„brance Sir it is not so longe sithence your selfe were out of your owne Catholique Churche and so were gonne out from your selfe bicause your selfe were not of your selfe For if your selfe had bene of your selfe you would haue remained better with your selfe It is no wisedome in carpinge others to offer occasion against your selfe I beseche God to geue you grace that you maye Redire ad cor and returne againe to your selfe But here you bringe in a great many Vntruthes in a thronge togeather You saye that as God commaunded the people of Israel to obey Aaron so Christe commaunded al his Shéepe to obey the Pope succedinge Peter You saye Christe made the Pope Shepheard ouer his whole flocke You cal him Our Pastour and our Iudge you cal him the head Shepheard for proufe hereof for some countenance of Truthe ye allege the one and twentith Chapter of S. Iohn in whiche whole Chapter notwithstandinge ye are not able to finde neither any suche commaundement of Christe nor any mention of Peters Successour nor Al his Shéepe nor Shepheard ouer his whole Flocke nor Our Pastour nor Our Iudge nor Our Head-shepheard It is mutche to reporte Vntruthe of a man But to reporte Vntruthe of Christe and of his Holy Woorde and that willingly and witingly and without feare some menne thinke it to be the Sinne against the Holy Ghoste As for these woordes Feede my Sheepe Feede my Lammes they perteine as wel to other the Apostles as to Peter Christe saide generally to al his Disciples Goe ye into al the worlde and preache the Gospel And Paule saithe of him selfe Ego plus omnibus laboraui I haue taken more paines and more fedde the flock then al the rest Surely me thinketh it is a weake kinde of reasoninge to saie thus Christe bade Peter féede his shéepe Ergo he made him headshepheard ouer al the worlde But if this whole Prerogatiue hange of Féedinge the Flocke what then if the Pope Féede not What if he neuer minde to Féede as thinkinge it no parte of his office To
Truthe is euermore one and be it in many or in fewe is euer Catholique Thus M. Hardinge it is written by one of your owne side Etsi non nisi duo Homines remanerent in Mundo tamen in eis saluaretur Ecclesia quae est Vnitas Fidelium Although there were but two men remaining in the world yet euen in them two the Churche whiche is the Vnitie of the Faithful should be soued Luthers dogge eloquence for so M. Hardinge it liketh you of your modestie to cal it were it neuer so rough and vehement the iust zele of Gods glorie and of his Holy Temple whiche you so miserably had defaced so enforcing him yet was it neuer any thing comparable to your eloquence For I beséeche you if ye maie haue leasure harken a litle heare your selfe talke Behold your owne woordes so many so vaine so bitter so firie so furious al togeather in one place This newe Churche ye saie set vp by Sathan Martine Luther and other Apostates his companions This Babylonical Tower Luthers seditious and Heretical preaching Luther brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathnismes Zuing lius and his rable The gutters of this Doctrine runne out of Luthers sincke Luther would stamps and rage and whette his dogge eloquence vpon you You are the Synagog of Antichriste These be the Figures and Flowers of your speache Yet must we thinke that ye can neither stampe nor rage but vse onely Angelles eloquence How be it I trust no wise man wil iudge our cause the worse for that your tongue can so readily serue you to speake il To the mater ye saie that touching the influence of Erace Christe onely is the Head of the Churche but touching Direction Gouernment the Pope onely is the Head Al this is but your owne tale M. Hardinge Ye speake it onely of your selfe Other Authoritie of Scripture or Doctour ye bringe ve-none And yet notwithstanding ye haue alleged Scriptures too God wote euen as ye haue vsed to doo in other places Ye saie S. Paule saithe Yf I forgaue any thing for your sakes I forgaue it in the personne of Christe Wee are Embassadours in the steede of Christe euen as though God did exhorte you through vs Hereof ye conclude Ergo The Pope vnder Christe and in the steede of Christe is Heade of the Churche Yf ye conclude not thus ye wander idlely and speake in vaine condlude nothing These woordes of S. Paule nothing touche y◠Pope but onely the faithful zelous Preacher of the Gospel For wherein dothe the Pope resemble S. Paule Wherein doothe he reprosente the Personne of Christe What exhorteth he What teacheth he What saithe he What doothe he And yet if he would do any one part of his whole duetie how might this Argument stand for good S. Paule being at y◠Cittie of Philippi in Maerdonia exhorted the Corinthians as in the Personne of Christe Ergo the Pope being at Rome in Italie although he neither exhorte nor preache yet is he the Head of the Vniuersal Churche Although Diuinitie goe harde with you yet ye shoulde haue seens better to your Logique I graunte Bishoppes may be called the Heades of theire seneral Churches So Chrysostome calleth Elias Caput Prophetarum The Head of the prophetee So Amos saith The Princes are the Heades of y◠people So Saul is called the Head of the Tribes of Israel So Dauid was made Caput Gentiū The Head of Nations Sondrie sutch other like examples I alleged in my Former Replie to M. Hardinge As that Cyrillius the Bishop of Alexandria in the Councel of Ephesus was called Caput Episcoporum congregatotum The Head of the Bishoppes that these were assembled That S. Gregorie saith Paulus ad Christum conuersus Caput effectus est Natlonūm Paule being once conuerted to Christe was made the Head of Nation That Prudentius saithe Sancta Bethlem Capur eitorbis Holy Bethlem is the Head of the World In this sense Optatus saithe There be foure sortes of Heades in the Churche the Bishops the Priestes the Deacons The Faithful And al this onely in a certaine kinde of phrase and manner of speache But in déede and verily S. Augustine saithe Paulus ipse non poterat Caput esse eorum quos plantauerat Paule him selfe could not be the Head of them whom he had planted Therefore Gregorie saithe Petrus Apostolus Primum Membrū Sanctae Vniuersalis Ecclesiae est Paulus Andreas Iohannes quid aliud quam singulariū sunt plebium Capita Tamen sub Vno Capite omnes Membra sunt Ecclesiae Arque ve cuncta breui cingulo locutionis astringam sancti ante Legem Sacti in Lege Sancti sub Gratia Omnes hi perficientes Corpus Domini in Membris sunt Ecclesiae constituti Et nemo se vnquam Vniueisalem vocari voluit Peter the Apostle is not the Head but the chiefe Member of the Holy Vniuersal Churche Paule Andrewe and Iohn what are they els but the Heades of seueral Nations Yet notwithstandinge vnder one Head Christe they are al Members of the Churche And to speake shortely the Sainctes before the Lawe the Sainctes in the time of Grace al accomplisshing the Lordes Body are placed emonge the Members of the Churche And there was neuer yet one that would haue him selfe called the Vniuersal Bishop Therfore where as M. Hardinge saithe Al Christian People haue euer taken the Successour of Peter to be the Heade of the Catholique Churche vnder Christ he speaketh it onely of him selfe And though the comparison be odious yet Christe saithe Cùm loquitur mendacium ex proprijs loquitur when he speakethe Vntruthe he speaketh it of his owne S. Gregorie saithe Peter was the chiefe Member of the Churche of Christe but not the Head But the Bishop of Rome and his hired Proctours haue taught vs farre otherwise Panormitane saithe Christus Papa faciunt vnum Consistortum excepto peccaio Papa potest quicquid Deus ipse potest Christe and the Pope make one Consistone and keepe one Courte And sinne onely excepted the Pope can doo what so euer God him selfe can doo This I trowe is that Head of Direction and Gouernmente that M. Hardinge meaneth As for the reste that the Churche is the Kingedome of Christe and the Pope the Prince thereof M. Hardinge in special woordes answeareth nothinge Notwithstandinge some others haue saide Petro Coelestis Terreni Imperij iura commissa sunt Vnto Peter was committed the right both of the Heauenly and also of the Earthely Empiere Last of al he doubteth not but the Pope maye be called the Spouse or Bridegrome of the Vniuersal Churche and yet the same without the Authoritie of any Doctour He allegeth onely S. Bernarde But the same S. Bernarde in the selfe same place saithe and that by M. Hardinges owne confession that the Pope is not the Bridegrome of the Churche
common weales The B. of Sarisburie Concerning the title of Supreme Head of the Churche wée néede not to searche for Scriptures to excuse it For firste wée diuised it not Secondly wée vse it not Thirdly our Princes at this presente claime it not Your Fathers M. Harding firste entitled that moste Noble and moste Woorthy Prince Kinge Henrie the Eighth with that Vnused and Strange Style as it maie wel be thought the rather to bringe him into the talke and sclaunder of the worlde Howe be it that the Prince is the Highest Iudge Gouernoure ouer al his Subiectes what so euer as wel Priestes as Laie menne without exception it is moste euidente by that hath benne already saide by that shal be saide hereafter by the whole course of the Scriptures and by the vndoubted practise of the Primitiue Churche Verily the Prince as it shal afterwarde better appeare had Bothe the Tables of the Lavve of God euermore committed to his charge as wel the Firste that perteineth to Religion as also the Seconde that perteineth to Ciuile Gouernemente But nowe M. Hardinge if a man would aske you by what VVoorde of God your Priestes and Bishoppes haue exempted them selues from the Iudgement and Gouernement of theire Princes Or by what VVoord of God the Princes hande is restreined more from his Cleregie then from other his Subiectes or by what VVoorde of God yee woulde stablishe Tvvoo Supreme Gouernoures in one Realme I marueile in what Scriptures yée woulde seeke to finde it Your owne Doctoures and Glosers saie as it is before alleged Quaeritur quis exemit Clericum de Iurisdictione Imperatoris cùm priùs esset illi Subiectus Dicit Laurentius quòd Papa de consensu Principis Question is moued who hath exempted the Prieste from the Iurisdiction of the Emperour whereas before he was his Subiecte Laurētius saith not the VVoorde of God but the Pope exempted him by the Consente of the Prince Further M. Hardinge we beséeche you by what VVoorde of God can your Pope claime him self to be the Heade of the Vniuersal Churche of God Where is it recorded Where is it written In what parte of the Testamente Newe or Olde In what Lavve In what Prophete In what Epistle In what Gospel Where is his Headship Where is his Vniuersal Povver If yée can finde it then maie yee shewe it If it cannot be founde then shoulde yée not saie it As for that you and other your Felowes haue alleged before for proufe hereof it is so childish so weake that I thinke yée cannot now comme againe with the same without blusshinge Touchinge the Right that wée saie belongeth vnto al Christian Princes it hath benne inuested and planted in them from the beginninge For to leaue other Authorities of the Scriptures Pope Eleutherius him selfe wrote thus vnto Lucius sommetime Kinge of this Realme of Englande Vos estis Vicarius Dei in Regno iuxta Prophetam Regium You are Goddes Vicare vvithin your ovvne Realme according to the Prophete Dauid Paule the Bishop of Apamea writeth thus vnto the Emperoure Iustinian in a cause mere Ecclesiastical touchinge Religion Transtulit ipsum Dominus vt Plenitudinem directionis vestrae custodiret Serenitati Our Lorde hath taken Pope Agapetus awaie that he might leaue the Fulnesse of order concerninge these Heretiques Dioscorus and Eutyches vnto your Maiestie Tertullian saith Colimus Imperatorem vt hominem à Deo Secundum Solo Deo Minorem Wee Woorship the Emperoure as a man nexte vnto God and inferioure onely vnto God And nothwithstanding the name of Heade of the Churche belonge peculiarely and onely vnto Christe as his onely Right and Enheritance for as the Churche is the Body so Christe is the Heade yet maie the same sommetimes also be applied in sober meaning and good sense not onely vnto Princes but also vnto others far inferiour vnto Princes Chrysostome saithe Videntur mihi istae mulieres Caput fuisse Ecclesiae quae illic erat It seemeth vnto mee that these vveemen vvere the Heade of the Churche that was at Philippi Likewise againe speaking of the Emperoure he saithe thus Laesus est qui non habet parem vllum super terram Summitas Caput omnium super terram hominum Wee haue offended him that in the Earthe hath no peere the Toppe and the Heade of al menne in the VVorlde If he were the Heade of al menne then was he the Heade not onely of Bishoppes and Cardinalles but also of the Pope him selfe Onlesse the Pope were no man To conclude our Princes néede nomore to claime their Lawful Authoritie and Emperial Righte by y◠Exāple of Nero whereof yée haue moued mutche vntimely and wanton talke then your Pope néedeth to claime his Vsurped Coloured Power by the Examples of Annas and Caiphas The Apologie Cap. 11. Diuision 2. For besides that a Christian Prince hath the charge of Bothe Tables committed to him by God to the ende he maie vnderstande that not Temporal maters onely but also Religious and Ecclesiastical Causes perteine to his office c. M. Hardinge You wil proue that Ecclesiastical causes perteine to a Kinges of fice because he hath the charge of bothe tables If you meane that a Kinge is bounde to kepe bothe tables of the lawe so is also euery priuate man And yet as no priuate man is supreme heade of the Churche by kepinge them so neither the Kinge is proued thereby the supreme heade If you meane that the Kinge ought to see others to kepe bothe tables of the lawe that maie he do either in appointinge temporal paines for the transgressours of them or in executinge the saide paines vpon the transgressours But as he cannot excommunicate any man for not apperinge when he is called so can he not iudge al causes of the lawe For if a man sinne onely in his harte as for example in murther or aduoutrie the Kinge cannot haue to do with him And yet the true supreme heade of the Church shal haue to do with him For that malicious and sinful thought shal neuer be foregeuen excepte the party come to be absolued of theire Successours to whom Christe saide whose sinnes ye forgeue ▪ they are forgeuen and whose sinnes ye reteine they are reteined To committe murder in harte is a sinne and it is reteined vntil it be forgeuen Neither can it be forgeuen vntil he that is Iudge by the keie of discretion perceiue that it is to be forgeuen VVhich he cannot know vntil it be confessed with a contrite hart by him who onely knoweth it and is bounde to tel it for absolutions sake If then there be a iudge who can see the lawe kepte in an higher pointe and beyond the reache of the King surely the King shal not be supreme head ▪ sith an other is more like to God then he A◠who is iudge of the inwarde conscience whereunto no Kinge reacheth but onely the minister of Christe ▪
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
Sanctuarie to turne light into darkenesse and darkenesse into light and yet neuerthelesse to binde him to his promisse Al menne be liers but God onely is true and preuailethe when he is iudged God knoweth his owne Christe wil be euermore with his Churche yea although the whole Churche of Rome conspire against him But why doo you so mutche abate your rekeninge Why make you not vp your ful accoumpte of fiftéene hundred thréescoare and sixe yéeres as ye were woonte to doo Ye haue here liberally and of your selfe quite striken of fiue hundred thréescoare and sixe yeeres that is to saye the whole time wherein the Apostles of Christe and Holy Martyrs and other Learned Fathers and Doctours liued in whiche whole time it appeareth by your owne secrete Confession the Churche of God might wel stande bothe without youre Priuate Masse for then was there none and also without many other your like fantasies Neither ought you M. Hardinge so déepely to be greeued and to calle vs Apostates and Heretiques for that wee haue reformed either our Churches to the Paterne of that Churche or our selues to the example of those Fathers Verily in the iudgement of the godly fiue hundred of those firste yeeres are more woorthe then the whole thousande yeeres that folowed afterward Therefore I wil aunsweare you with the woordes of S. Hierome Quisquis es assertor â—ouorum Dogmatum quaeso te vt parcas Romanis â—uribus parcas Fidei quae Apostolico ore laudatur Cur post quadringentos annos docere nos niteris quod anteà nesciuimus Cur profers in medium quod Petrus Paulus edere noluerunt Vsque ad hunc diem sine ista Doctrina Mundus Christianus fuit Thou that art a Mainteiner of newe Doctine what so euer thou be I praie thee spare the Romaine eares spare the Faithe that is commended by the Apostles mouthe Why goest thou aboute nowe after foure hundred yeeres to teach vs that Faithe which before wee neuer knewe Why bringest thou vs foorthe that thinge that Peter and Paule neuer vttered Euermore vntil this daye the Christian world hathe benne without this Doctrine The Apologie Cap. 4. Diuision 7. For yf the Popes woulde or els if they could weigh with theire owne selues the whole mater and also the beginninges and procedinges of our Religion howe in a manner al theire trauaile hathe come to nought no body driuinge it forewarde and without any worldly healpe and howe on the other side our cause againste the wil of Emperours from the beginninge againste the willes of so many Kinges in spite of the Popes and almoste maugre the head of al menne hathe taken encrease and by little and little spredde ouer into al Countreis and is come at length euen into Kinges Courtes and Palaces Theise same thinges me thinke the might be tokens greate yenough to them that God him selfe doth strongly fight in our quarrel and dothe from Heauen laughe at theire enterprises and that the force of the Truethe is sutche as neither Mans Power nor yet Helle gates are able to roote it out M. Hardinge It is wel that ye vse the terme of the beginninge and procedinges of your Religion For in deede of late yeres it beganne not at Ierusalem but at Wittenberg Neither was it first deliuered vnto you by an Apostle but by an Apostata Stil it procedeth and the farther of from the end And wel may ye name it your Procedinges for there is no staie in it VVhat likethe to day mislike the tomorowe The seely begiled soules that folowe it be as S. Paule saithe ouer learninge and neuer reachinge to the knowledge of the Truthe Did not your Religion beginne firste of Coâ—etise and grew it not afterward of rancour and malice whiche Martin Luther conceiued against the Dominican Friers in Saxonie because Albert the Archebishop of Mentz and Electour of the Empire had admitted them to be Preachers of the Pardon of a Croisade against the Turkes coÌ„trary to an Ancient custome whereby the Augustine Friers of whom Luther was one had of longe time ben in possession of that preserment Is it not wel knowen what afstirre Frier Luther made against Iohn Tetzet the Frier of S. Dominikes order for that the said Tetzet was made chiefe preacher of a Pardon wherein was greate gaine and thereby him selfe was bereft of that sweete Morsel whiche in hope he had almost swallowed downe Where you saie your Religion is spred abroade and hath taken so mutche encrease against the willes of Princes and almost maugre the head of al men that is as false as your Religion is Did not the greate slaughter of your hundred thousand Boures of Germanie signifie to the world your cause to haue had the helpe of man VVhat maie weindge of the great League of Germaine Princes made at the diere of Smalcald for defence of your Lutheran Gospel The troubles and tumultes of Fraunce raised by your Brethren the Huguenots and the lament able outrages committed there for your Gospels sake be they not a witnes of fresh memorie that your Religion is maintained set forthe and defended with power and helpe of men That it is nowe at length come euen into Kinges Courtes and Palaices it mouethe wise men no lesse to suspect it then to praise it The B. of Sarisburie Ye make your selfe game M. Hardinge for that the Preachinge of the Gospel issued first out of Wittenberg and not from Rome Notwithstandinge Wittenberg is a noble and a famous Vniuersitie so generally frequented out of al foreine Countreis and so mutche commended for al kindes of tongues and liberal knowledge as not many the like this day in Christendome But be it that Wittenberg were so simple a burrough as M. Hardinge imagineth Yet were it not more simple then was the Towne of Nazareth in whiche poore Towne notwithstandinge firste appeared the most glorious and greattest Light of the world Christian modestie would not disdeigne the Truthe of God in respecte of place That rather becommethe the Proude lookes of the Scribes and Phariseis They despised Christe and his Disciples and called them Nazarenes in despite of his Countrie And there hence it is likely first grewe that scorneful question vsed by Nathanael Nunquid ex Nazareth potest aliquid esse boni Can any good thinge come from Nazareth so poore a Towne So Celsus the Heathen despised the Religion of Christe bicause it came not from Rome or Athens but from the Barbarous Iewes For thus Origen reportethe of him Dogma Christianuns affirmat à Barbaris cepisse ortum hoc est à Iudaeis He saithe the Doctorue of the Christians had his beginninge onely from a Barbarous Nation that is to say from the Iewes But this is the mighty hande and power of God He chusethe the weake thinges of the world to confounde the strong and the foolishe thinges of the world to confounde the wise He ouerthrowethe the greate Goliath with a seely
no scalunders And therefore Franciscus Zarabelia a Cardinal of Rome saithe thus Persuaserunt Pontificibus quòd omnia possent sic quòd facerent quicquid liberet etiam illicita sint plusquam Deus They haue made the Popes beleeue that they might doo al thinges what so euer they sisted yea notwithstandinge they were thinges vnlawful and thus haue they made them more then God You saye The Pope in his common talke maye be deceiued and erre as other menue maye but in his Iudgemente Seate and Sentence Definitiue of Religion be cannot erre as if ye would saye The Pope hath one Sprite in the Consistorie an other at home mutche like as one saide sometimes vnto Cicero in reproche of his inconstancie Aliud stans aliud sedens de Republica loqueris Touchinge the Common Wease ye haue one minde sittinge and an other standinge But Christe saide vnto Peter I haue praied for thee that thy Faithe should not faile Therefore saye you Wée receiue obediently what so euer the Pope speaketh in place of Iudgemente Hereby ye séeme to geue vs secretely to vnderstande that Christes Praiers were auailable for the Pope to kéepe him from errour not in the Churche or Pulpite or Closet or any other common or Priuate place but onely in the Consistorie and Councel in debatinge doubteful cases of Religion But how holdeth this arguments Christe praied for Peter that his Faithe should not faile Ergo the Pope cannot erre Verily S. Augustine saithe Nunquid pro Petro rogabat pro Iohanne lacobo non rogabat Vt de coeteris taceamus VVhat did Christe praie for Peter and did be not praie for Iohn and Iames I wil not speake of the reste Neither did Christe praie for Peter onely or for the Apostles but for al the Faithful that euer should be as him selfe saithe I praie not onely for them but also for al them that through theire preachinge shal beleue in mée How be it what saithe M. Hardinge he so obediently receiueth the Popes Decrees Yewis the Popes them selues wil not so receiue them Platyna saithe Acta Priorum Pontificum sequentes Pontifices aut infringunt aut omninò tollunt Nihil enim aliud isti Pontificuli cogitabant quà m vt nomen dignitatem maiorum suorum extinguerent The nexte Pope either breaketh or vtterly repeaseth his Predecessours Decrees For these litle petie Popes had none other studie to busie them selues withal but onely to deface the name and dignitie of the former Popes Where you saye The whole Councel of Chalcedon so estéemed the voice of Pope Leo as if it had benne the voice of Peter him selfe this M. Hardinge is a manifest Vntruthe as it shal soone appeare I graunte the name of Leo for his greate learninge and granitie was mutche regarded So. S. Ambrose for the like cause was called Orbis terrarum oculus Sacerdotum Archisacerdos Fundamentum Fidei The Eie of the worlde the Head Prieste of al Priestes and the Fundation of the Faithe So Paphnutius beinge no Pope was hearde against al the reste of the Councel of Nice So S. Hierome beinge neither Pope nor Bishop was receiued against this whole Councel of Chalcedon Neither did the Councel folowe Leo alone as the Vniuersal Bishop and Head of the Churche but ioined him together with others as estéeminge them of equal Authoritie For thus they made theire general shoote Omnes ita credimus Leo Papa ita credit Gyrillus ita credit Leo Anatolius ita credunt Thus wee al beleeue Thus Pope Leo beleueth Cyrillus thus beseueth Leo and Anatolius thus beleeue And with what credite can M. Hardinge saie The whole Councel of Chalcedon yelded vnto Pope Leo as if it had benne vnto Peter him selfe For it is certaine that the same whole Councel decreed against Leo and likewise Leo against the Councel For the Councel decreed contrary to the olde Canons that the Bishop of Constantinople emonge the foure Patriarches shoulde be the seconde in dignitie and that the same Bishop of Constantinople should haue and enioie one authoritie and like Priuileges with the Bishop of Rome The woordes be these Acqua Sāctisissmae Sedi Nouae Romae Priuilegia tribuerunt rationabile iudicantes vrbem eam ornatam iam Imperio Senaru aequis Senioris Regiae Romae Priuilegijs frui in Ecclesiasticis sicut illa habet Maiestatem habere negotijs The Fathers gane equal Priuileges vnto the Holy See of Newe Rome whiche was Constantinople thinkinge it to be reasonable that the same Cittie of Constantinople beinge now furnished with Empire and Councel should enioie equal Priuileges with the Princely Cittie of the olde Rome and in al Ecclesiastical affaires shoulde beare the same Maiestie that Rome beareth This thinge Pope Leo mutche misliked and founde greate faulte with the Councel and would in no wise consente vnto it Thus he writeth Quae per occasionem Synodi malè sunt attentata reprehenderam I reproued those thinges that were euil attempted by the Councel of Chascedon And againe Nullum vnquà m potuerunt nostrum obtinere consensum They were neuer hable to geate our consente And when these maters were paste by the consente of al the Bishoppes Lucentius Pope Leoes Legate came whininge in and besought the Councel that the whole mater might be repealed The woordes written in the Councel be these Lucentius dixit Sedes Apostolica quae nobis praecepit praesentibus humiliati non debet Et ideò quaecunque in praeiudicium Canonum hesterna die gesta sunt nob ◠absentibus sublimitatem vestram petimus vt circunduci iubeatis Viri Illustrissimi ludices dixerunt Quod interloquuri sumus tòta Synodus approbauit Lucentius the Popes Legate saide The Apostolique See of Rome whose commission wee haue maye not by any these dooinges be defaced Therefore wee beseche your honours that what so euer was concluded here yesterday in our absence in preiudice of the Canons ye wil commaunde the same to be blotted out The Honorable Iudges made him aunsweare That we haue talkte of the same the whole Councel hath allowed Thus many waies M. Hardinge the Vntruthe of your tale plainely appeareth For the Councel of Chalcedon estéemed not the voice of Leo as if it had benne the voice of Peter as you saye but rather contrariewise made lighte of it and weighed it none otherwise then they same cause Therefore Liberatus saithe thus touchinge the same Cùm Anatolius consentiente Concilio Primatum obtinuisset Legati verò Romani Episcopi contradicerent à ludicibus Episcopis omnibus illa contradictio suscepta non est Et licet Sedes Apostolica nune vsque contradicat tamen quod à Synodo firmatum est Imperatorio Patrocinio permanet When Anatolius the Bishop of Constantinople by consente of the Councel had obteined the Primacie notwithstandinge the Bishop of Roomes Legates stoode against it yet theire gainesaieinge coulde not be receiued neither of the
M. Hardinge folowinge his owne woordes againste bothe S. Augustine and Christe too saithe vndoubtedly It vvas no VVine Againe S. Augustine saithe Dominus per Vini Sacramentum commendat Sanguinem suum Quid enim aliud Nouum Vinum nisi Immortalitatem renouandorum Corporum intelligere debemus Our Lorde by the Sacramente not of Fourmes or Accidentes but of VVine commendeth vnto vs his Bloude For what other thinge maie wee vnderstande the Nevve VVine to be but the Immortalitie of our Bodyes that shal be reuewed S. Chrysostome saithe Cùm Dominus hoc Mysterium traderer Vinum tradidit Etiam post Resurrectionem sine Mysterijs in simplici mensa Vino vsus est Ex genimine ait Vitis quae certè Vinum non Aquam producit Our Lorde when he deliuered this Mysterie deliuered not Accidentes but VVine And after his Resurrection being at a plaine table without the Mysteries he vsed VVine For so he saithe Of the fruite of the Vine VVhiche vine surely beareth not VVater but VVine M. Hardinge saithe Who so euer expoundeth these woordes as spoken of yâ— Mysteries belieth bothe the Holy Fathers and Christe him selfe S. Chrysostome expoundeth the same woordes as spoken of the Mysteries and to that pâ—urpose applieth the woordes of Christe Therfore by M. Hardinges Conclusion he belieth bothe the Holy Fathers and Christe him selfe In like manner S. Hierome saithe Christus in Typo Sanguinis sui non obtulit Aquam sed Vinum Christe in the Signification of his Bloude offered not Water but Wine By these fewe I truste it maie easily appeare to the indifferent Reader howe iuste cause M. Hardinge had thus to proclaime and publishe the Face as he saithe of his Truthe and with sutche courrage and countenance to crie out that wée haue wilfully corrupted the woordes of Christe M. Hardinge saithe further These Defenders adde of their owne heades It is VVel knovven that the Fruite of the Vine is VVine and not Bloude I thoughte M. Hardinge would not haue piked so simple a quarrel to these woordes of whose heade so euer they had benne added For I trowe he hathe but seldome hearde or seene that a Natural Vine hath borne Natural Bloude Now be it these woordes proceded not altogeather of our owne heades S. Chrysostome also of his heade vttered the same For thus he writeth Ex genimine Vitis quae certâ— Vinum producit not Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not VVater but VVine S. Cyprian saithe Inuenimus Vinum fuisse quod Dominus Sanguinem suum dixit Wee finde it was VVine that our Lorde called his Bloude And Dionysius Lyra and other like Doctours of M. Hardinges owne side saye De hoc genimine Vitis id est de Vini quod generatur in Vinea Of this Fruite of the Vine that is to saie Of the VVine that groweth of the Vine Againe M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this Generation of the Vine as if there were somme maruilous greate difference bitweene these twoo woordes Fruite and Generation And this thinge hee saith is wel woorthy to be noted Verily the difference bitwene these two woordes is as greate as is the difference bitwéene Ensis and Gladius or Liber Codex bitweene which woordes sound onely excepted it is harde to discerne whether is other M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine Yet S. Hilarie saithe Bibentes ex Vitis istius Fructu Drinkinge of the Fruite of this Vine If these woordes as beinge doubtefully spoken maie be shifted into some other sense Yet Clemens Alexandrinus as he is before alleged as he is translated by Gentianus Heruetus saithe plainely Non bibam de hoc Fructu Vitis I wil nomore Drinke of this Fruite of the Vine And S. Cyprian somewhat in plainer wise saithe Non Bibam ex ista Creatura Vitis I wil nomore Drinke of this Creature of the Vine Therefore I thinke M. Hardinge him selfe wil saie This note was not greately woorthe the notinge Yet farther he saith These Defenders seeme to be Ignorante of the Holy Scriptures VVhere they might haue founde the Fruite of somme Vine to be called Bloude For Iacob saide of Christe He shal washe his Robe in VVine and his Cloke in the Bloude of a Grape It is a harde shifte M. Hardinge so suddainely to conueie the mater from ordinarie vse of speache vnto an Allegorie Wée speake of a Natural grovvinge Vine whiche wée saie beareth not Bloude but onely Wine But as touchinge that ye saie Christe is called a Vine in the Holy Scriptures it is onely an Allegorie or a Figure of speache For although Christe for cèrtaine properties maie be resembled vnto a Vine â–ª yet is he not therefore verily in déede a Natural grovvinge Vine Therefore it was greate violence thus to force yewoordes of the Scriptures to this purpose Otherwise by the like phrase of speache one saithe Lachryma est quidam Animae Sanguis A teare is a certaine Bloude of the Soule And S. Augustine saith Vident SanguineÌ„ CorpoiuÌ„ Animarum Sanguinem non vident They see the Bloude of the Bodies but the Bloude of the Soules thei see not An other called Wine Terrae Sanguinem the Bloude of the Earthe Yet maie not M. Hardinge saie that either the Soule of Man or the moulde of the Earthe in déede hath Natural Real very Bloude These be onely certaine Figures Fourmes of speache But Christe when he saide I wil nomore Drinke of this fruite of the Vine Spake plainely simply without Figure And therefore Chrysostome saith as it is alleged before Ex genimine Vitis quae certè Vinum producit non Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not Water but Wine But Chrysostome saithe The Wine that was shedde from Christes Body that is to saie the Bloude of Christe is in the Cuppe This is true as in a Mysterie or by a Figure of speache bicause Christes Bloude is represented in the Cuppe Otherwise if wée speake simply plainely and without Figure Chrysostome saith In vasis Sanctificatis non est ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Sanctified vessels there is not the very Body of Christe in deede but a Mysterie of that Body is therein conteined The Apologie Cap. 14. Diuision 1. And in speakinge thus wee meane not to abase the Lordes Supper or to teache that it is but a colde Ceremonie onely nothinge to be wrought therin as many falsely sclaunder vs we teache For we affirme that Christe dooth truely presently geeue him self wholy in his Sacramentes In Baptisme that we maie put him on in his Supper that wee maie Eate him by Faithe Sprite
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
that is set abroade in the Canonical Scriptures Againste whiche Doctrine if Councelles determine any thing I thinke it vvicked S. Chrysostome saithe further in more earneste sorte Plus aliquid dicam Ne Paulo quidem obedire oportet si quid dixerit proprium si quid humanum I wil saie more Wee ought not to beleeue no not Paule him selfe if he speake any thinge of his owne or if he speake onely as a man And to encrease the vncertaintie hereof the whole weighte and iudgemente of Councelles hangeth nowe euermore vpon the Pope as it maie appeare by these woordes of the Conclusion of the late Chapter at Trident Saluasemper in omnibus Sedis Apostolicae Authoritate The Authoritie of the Apostolique See in al thinges euermore reserued But Platyna saithe as it is alleged before Acta priorum Pontificum sequentes Pontifices semper aut infringunt aut omnino ' tollunt The Popes that folowe doo euermore either breake or wholy abrogate the Decrees of the Popes that were before Whether the Scripture bee wel alleged or otherwise thereof ye saie the people maie not Iudge For Christe saithe The Scholar is not aboue his Maister Certainely M. Hardinge the simplest of al the people notwithstandinge by youre restrainte he maie not iudge of the Scriptures yet he maie easily iudge of you either that ye vnderstande not or that ye vnaduisedly abuse the Scriptures Whether it be the Woorde of God or no the people ye saie maie not Judge And that ye proue euen by the Scriptures God knoweth ful handsomely and ful discretely applied For the Scholar ye saie is not aboue his Maister Thus we maie learne by the Logique of Louaine that Populus is Latine for a Scholar that Scripture is Latine for a Maister And thus by youre vaine premisses without sense ye proceede vainely and conclude nothinge O M. Hardinge haue some regarde to that ye write The simpleste maie soone espie your dooinges Ye can no longer thus mocke the worlde with shewes of woordes Christe spake not these woordes of the vnderstandinge of the Scriptures but of persequution for the Scriptures For thus the woordes lie togeather When they shal persecute you in one Cittie flee into an other c. The Scholar is not aboue his Maister Nor the Seruant aboue his Lorde If they haue called the Maister of the house Beelzebub howe mutche more wil they so cal his housholde seruauntes Alas where learned you to frame sutche Argumentes The Apostles beeing the Scholars can nomore escape persecutioÌ„ then could Christe that vvas the Maister Ergo The people cannot vnderstande vvhat they reade in the Scriptures Here is neither Antecedente nor Consequente nor Sequele in Reason For the honour of yâ— Vniuersitie haue better regarde vnto your Logique Ye bewraie the weakenesse of youre cause when yee so sclenderly abuse the Scriptures The Apologie Cap. 22. Diuision 4. Chrysostome saithe There be many oftentimes vvhiche boaste them selues of the Holy Ghoste but truely vvho so speake of their ovvn head do falsely boast that thei haue the sprite of God For like as saith he Christe denied he spake of him selfe vvhen he spake out of the Lavve and Prophetes euen so novve if any tiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the aunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quà m oporâ—eat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbeand frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers as wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone â—eadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of CoÌ„stantinople 150. at the Ephesine couÌ„cel 200. At that of ChalcedoÌ„ 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith be A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus
we saie Councelles are often against Councelles And if wee make rekening of number the Arian Heretiques haue had moe Councelles then the Christians S. Hierome saithe Spiritus Sancti Doctrina est quae Canonicis literis prodita est Contra quam si quid statuant Concilia nefas duco That is the Doctrine of the Holy Goste that is set abroade in the Canonical Scriptures Againste whiche Doctrine if Councelles determine any thing I thinke it vvicked S. Chrysostome saithe further in more earneste sorte Plus aliquid dicam Ne Paulo quidem obedire oportet si quid dixerit proprium si quid humanum I wil saie more Wee ought not to beleeue no not Paule him selfe if he speake any thinge of his owne or if he speake onely as a man And to encrease the vncertaintie hereof the whole weighte and iudgemente of Councelles hangeth nowe euermore vpon the Pope as it maie appeare by these woordes of the Conclusion of the late Chapter at Trident Salua semper in omnibus Sedis Apostolicae Authoritate The Authoritie of the Apostolique See in al thinges euermore reserued But Platyna saithe as it is alleged before Acta priorum Pontificum sequentes Pontifices semper aut infringunt aut omninò tollunt The Popes that folowe doo euermore either breake or wholy abrogate the Decrees of the Popes that were before Whether the Scripture bee wel alleged or otherwise thereof ye saie the people maie not Iudge For Christe saithe The Scholar is not aboue his Maister Certainely M. Hardinge the simplest of al the people notwithstandinge by youre restrainte he maie not iudge of the Scriptures yet he maie easily iudge of you either that ye vnderstande not or that ye vnaduifedly abuse the Scriptures Whether it be the Woorde of God or no the people ye saie maie not Iudge And that ye proue euen by the Scriptures God knoweth ful handsomely and ful discretely applied For the Scholar ye saie is not aboue his Maister Thus we maie learne by the Logique of Louaine that Populus is Latine for a Scholar that Scripture is Latine for a Maister And thus by youre vaine premisses without sense ye proceede vainely and conclude nothinge O M. Hardinge haue some regarde to that ye write The simpleste maie soone espie your dooinges Ye can no longer thus mocke the worlde with shewes of woordes Christe spake not these woordes of the vnderstandinge of the Scriptures but of persequution for the Scriptures For thus the woordes lie togeather When they shal persecute you in one Cittie flee into an other c. The Scholar is not aboue his Maister Nor the Seruant aboue his Lorde If they haue called the Maister of the house Beelzebub howe mutche more wil they so cal his housholde seruountes Alas where learned you to frame sutche Argumentes The Apostles beeing the Scholars can nomore escape persecutiō then could Christe that vvas the Maister Ergo The people cannot vnderstande vvhat they reade in the Scriptures Here is neither Antecedente nor Consequente nor Sequele in Reason For the honour of y V Uniuersitie haue better regarde vnto your Logique Ye bewraie the weakenesse of youre cause when yee so sclenderly abuse the Scriptures The Apologie Cap. 22. Diuision 4. Chrysostome saithe There be many oftentimes vvhiche boaste them selues of the Holy Ghoste but truely vvho so speake of their ovvn head do falsely boast that thei haue the sprite of God For like as saith he Christe denied he spake of him selfe vvhen he spake out of the Lavve and Prophetes euen so novve if any thinge be pressed vpon vs in the name of the Holy Ghost saue the Gospel vve ought not to beleue it For as Christe is the fulfillinge of the Lavve and Prophetes so is the Holy Ghost the fulfillinge of the Gospel Thus farre goeth Chrysostome M. Hardinge They alleage out of Chrysostome that who so euer speake of their owne doo vntruely attribute to them selues the Spirite of God But they remember not howe they who are gathered together in the name of Christe doo not speake of their owne because Christe who is the truthe hath promised to be in the middest of them Nowe if they tel vs that the Fathers at Trent were not gathered together in the name of Christe howe mutche more truly maie wee reply to them that the temporal menne assembled together at Auspurg at Marpurg at VVormes at Smalcald at Baden at VVestminster or any where els came not together in the name of Christe I require but a man of common sense to sitte Iudge in this cause They can not possibly bringe any thinge out of the Scriptures or auncient Fathers for maintenance of this their great case The B. of Sarisburie Ye builde ouer boldely M. Hardinge on Christes promises God is true what so euer he promise But oftentimes menne are false Christe hath promised to be present where so euer twoo or three be geathered togeather in his name But it appeareth by the woordes of the Prophete Dauid that Councelles oftentimes meete togeather againste God and againste his Christe The Prophete Michaeas saithe Sic dicit Dominus de Prophetis qui errare faciunt populum meum Abominantur iudicium omne rectum peruertunt Super Dominum requiescebant dicentes Nunquid non est Dominus in medio nostri Thus saithe our Lorde of the Prophetes that deceiue my people They abborre Iudgement they ouerthrowe al that is right And yet they reaste them sēlues vpon oure Lorde saienge Is not oure Lorde in the middest emongest vs This is youre defence M. Hardinge Whether the VVorde of God be with you or againste you yet ye saie ye haue stil the Sprite of God and oure Lorde him selfe is in the middest emongest you But this boldnesse by Chrysostomes Iudgement is presumptuous and daungerous And therefore his counsel is that if any thing be pressed vpon vs by the name of the Holy Ghoste sauinge onely the Gospel of Christe wee shoulde not beleeue it In like sense S. Augustine saithe Sua illi si docere veliut nolite audire nolite facere If they bringe any Decree or Fantasie of theire owne heare it not Doo it not Thus the Olde Frenetique and Fanatical Heretiques when they founde them selues conuinced by the euident testimonies of Goddes VVoorde they appealed to the Spirite of God whiche they saide euen as you saie euermore assisted them and coulde not faile them Hereof S. Augustine writeth thus Videris ergo id vos agere vt omnis de medio Scripturarum authoritas auferatur suus cuique animus author sit quid in quaque Scriptura probet quid improbet id est vt non Authorirati Scripturarum subijciatur ad Fidem sed sibi Scripturas ipse subijciat Non vt ideò illi placeat aliquid quia hoc in sublimi Authoritate scriptum legitur sed ideo rectè scriptum videatur quia hoc illi placuit Ye see therefore this is youre drifte that al
some deale here before These be the matters wherein you and your ignorant felow ministers gladly shewe your vile railinge and scoffinge eloquence Yet concerninge the doctrine of pardons least I saie nothinge this much I haue thought good to saie here In the Sacramente as wel of Baptisme as of penaunce al the bandes of sinne are loosed and the whole euerlastinge paine due to sinne is forgeuen At Baptisme no temporall paine is enioyned to vs because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie into the Churche But if afterwarde we abuse his mercie returninge againe to filthy sinne Christe would our seconde thirde and al other reconciliations from thence foorth to be with due satisfaction not of his dreadful angre whiche onely his bloude and the Sacrament of penaunce by due contrition and confession in deede or in vowe receiued is able to remoue but with satisfactiō of such temporal paine as his mercifull iustice required bothe of all others from the beginninge and namely of Kinge Dauid To whome confessinge his faulte Nathan saide Our Lorde hath put a way thy Sinne thou shalte not die Beholde the forgeuenesse of the mortal sinne and of the euerlastinge paine due to the same But yet so is it forgeuen that withal it is transferred into a temporal satisfaction VVhat was that It foloweth in the storie that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name the childe borne of the wife of Vrias should surely die And so it came to passe If the death of a Sonne be so greuous a punishment to a good Father that King Dauid was content to praie to faste to lie on the groūde afflicting him selfe seuen daies onely to trie whether he might as it were by exchaunge bie out the death of his Sonne and yet so could not obteine his desire we may be most certaine that the very best frendes of God sinning after Baptisme or circuncision whiche in the olde lawe stode in place thereof muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer if farther grace be not founde by some other waie This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce VVhiche if it be not fulfilled in this life vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them our Sauiour hath geuen vs to vnderstande sayinge That the sinne against the Holy Ghost shal not be forgeuen neither in this worlde nor in the worlde to come whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come VVell this satisfaction may notwithstanding be fulfilled more then one waie For a man beinge once by the Sacrament of penaūce iustly reconciled to the mystical Body of Christe which is his Church wherein as the Prophete saithe a faithfull man is made partaker of al that feare God and keepe his commaundementes we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al that the defect of one may be in spirituall causes supplied out of the plenty of all others his felowe membres accordinge as the Apostle saithe Beare ye one an others burdens And because the Head whiche is Christe is the chiefe membre of all and farre more then all the rest such influence is from him deriued throughout his mysticall Body that euen his death may as well inwardely by charitie as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactiō which after the Sacrament of penaunce is lefte vnforgeuen And that is by such authoritie as Christ gaue to Peter saying To thee I will geue the Keies of the Kingedome of Heauen and what so euer thou bindest in Earth it shal be bounde also in Heauen and what so euer thou loosest in Earth it shall be loosed also in Heauen Lo what so euer Peter looseth in earth it shall be loosed in the sight of God If therefore the Pope who succedeth Peter do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce but also the bande of Temporall paine whiche remaineth yet due to to the Sinne it is vndoubted that suche paine is loosed in the sighte of God The cause of loosinge must be not onely the will of the Pope who is put in Authoritie to builde and not to destroy to dispense and not to lauishe but a reasonable change or recompence substituted in that behalfe suche as apperteineth to the Honour of God or to the profite of soules As mainteininge warr and fightinge against infidels for the defence of Christendome recouery of the Sepulchre of Christe succouringe widowes Orphanes or other poore persons the buildinge or mainteininge of Holy places the visitinge of Prisons and Martyrs toumbes or any like Deuout and Charitable deedes VVhiche whiles the faithfull Christian dothe obediently performe although otherwise the thinge enioyned be not great he may obteine remission also of that temporall satisfaction whiche was left in penaunce vnremitted This kinde of Pardon S. Paule gaue to that notorious sinner who at Corinth had his Fathers wife and was for that faulte separated from the Churche of God to be afflicted temporally in his fleashe But when the Corinthians had informed S. Paule of his earnest and true repentance and had shewed their owne fauour and good willes towarde him the Apostle answeareth VVhome yee forgeue ought I also forgeue for I also in that I haue forgeuen if I haue forgeuen ought for your sakes in the person of Christe I haue forgeuen it VVell we are assured the Apostle speaketh of forgeuinge such afflictions as the partie was in by reason he was deliuered out of the defence of holy Church to that state where the Deuill as S. Chrysostome vpon that place noteth Pro solutione Peccatorum for payment of his Sinnes might vexe him and wherein suche persons beinge put to their penaunce vsed to remaine for a certaine space of moneths or yeeres vntill their penaunce were done and expired Now the reconcilinge of the man not yet hauing done due satisfaction before his ordinary time is a pardon VVhich the Apostle saithe he dothe geue in the person of Christe as hauinge auctoritie of him to doo it and for the Corinthians sakes as who were able by their Holy Praiers and common sorowe whereof the Apostle speaketh to make recompence for that whiche lacked on the behalfe of his owne satisfaction If this muche doo not satisfie any man desiringe to be fully resolued herein let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester The B. of Sarisburie These obiections ye saie in your pleasante homely comparison are as common with
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
of the charges of so greate a iourney For then neither was the Bishop of Rome nor other Bishoppes endewed with so large possessions as they were afterwarde Now to retourne to the Councell of Nice The Emperour was in deede the cause of their comming togeather aswel for that him selfe persuaded that meane of concorde as also for that liberally he defraied the charges Yet called he not the Bishoppes of his owne head And that these men might haue seene in the Ecclesiasticall Historie where Rufinus writeth Tum ille ex Sacerdotum sententia apud vrbem Nicaeam Episcopale concilium conuocat Then the Emperour calleth together a Councell of Bishoppes accordinge to the determination of the Priestes He did it accordinge as it seemed good to the Bishoppes ‡ And shall we thinke the Bishop of Rome was none of them that consented to the callinge ‡ Ye as verely he was the chiefest of al. How can it otherwise seeme For when all the decrees were made Placuit vt haec omnia mitterentur ad EpiscopuÌ„ vrbis Romae Syluestrum It was thought good that all those actes and decrees should be sente to Syluester Bishop of the Cittie of Rome If he were the last that had the vewe and confirminge of all thinges there is no doubte but he had a voice and great auctoritie in callinge the Councell VVhat other is that which Socrates in his Ecclesiasticall Historie witnesseth sayinge Cum vtique regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontisicis ‡ concilia celebrari VVhereas the Ecclesiasticall rule commaundeth ‡ that no councels ought to be kepte besides the determinate consente of the Bishop of Rome VVe knowe saithe Athanasius and the Bishoppes of Aegypte assembled in Councell at Alexandria that in the greate councell of Nice of 318 Bishoppes it was with one accorde by all confirmed there that without the determination of the Bishop of Rome neither councels should be kept nor Bishoppes condemned I omitte here as a thinge well knowen how Constantine the Emperour refused in expresse woordes to be iudge ouer Bishoppes saying that God had geuen them power to iudge of him much lesse did he arrogate to him selfe onely and chiefly auctoritie to summon councels or to iudge Bishoply affaires As for me saithe Valentinian the Emperour in asmuch as I am but one of the people it is not lawful to search suche matters he speaketh of the Heretikes Doctrines but let the Priestes to whome this charge belongeth be gathered together within them selues where they will c. Concerninge the seconde Councell whiche was the firste of those that were kept at Constantinople it may be that Theodosius called it as Constantine called the firste at Nice But what auctoritie Damasus bare in the same it appeareth partely by that he had his Legates there partly also by that Photius Patriarke of Constantinople writeth in his Epistle to Michael Prince of Bulgaria VVhere hauinge declared the comminge together of the Patriarkes of Alexandria and Ierusalem he saithe thus Quibus haud multâ— post Damasus Episcopus Romae eadem confirmans atque idem sentiens accessit To whiche Patriarkes of Alexandria and Ierusalem not longe after Damasus the Bishop of Rome ioyned him selfe confirminge and determininge the same matter This much saithe Photius of the seconde Councell the confirmation whereof he dothe attribute not to Theodosius the Emperoure but to Damasus the Pope But what did Theodosius then will some man saie Did he nothinge yeas verely he did very muche as in the saide Epistle Photâ—us recordeth Then did greate Theodosius saithe he in deede woorthy of great praise rule the Empire who was him selfe also a defender and a mainteiner of Godlinesse Beholde what the Emperours parte was not to sitte in iudgement of matters of Religion and determine whiche was the true Faithe but to defende it and mainteine it And that thou maist see reader plainely what Theodosius thought of Religion whome these Defenders woulde make a iudge in causes of Religion I aduise thee to reade the ninth Booke of the Tripartite Historie where appeare many greate argumentes of his owne Faithe VVhiche he publisheth to the worlde from Thessalonica in a publike lawe to be suche as Peter had taught the Romaines and as Damasus who succeded Peter taught at that daie requiringe all his subiectes to beleue the same He required not them to folow his owne Priuate Faithe but Peters Faith and the Popes Faithe And whereas there were two Bishoppes of Alexandria at that time the one whose name was Peter holdinge with the Bishop of Rome the other named Lucius not so Theodosius commaunded his subiectes to beleue as Peter did who folowed the firste Peter and Damasus the Bishop of Rome Touchinge the thirde generall Councell it was kepte in deede vnder Theodosius the yonger at Ephesus But he was not supreme head there Yea rather who knoweth not that Cyrillus being him selfe Patriarke of Alexandria yet was president at Ephesus bearinge the steede and person of Pope Celestine If Cyrill was in steede of the Bishop of Rome there president who maie doubt but that he was Supreme Head of the Churche in whose name the President sate Dothe the President of the Queenes Maiesties Counsell vse to sitte at her counsell in the name of any other inferiour person If Theodosius were supreme and chiefe why sate not Cyrill in his name as president But seinge that Photius writeth and Nicephorus also that Cyrill Archebishop of Alexandria sate in the steede of Celestine Pope of Rome ouer that Councel kepte at Ephesus vndoubtedly it can not be denied but that Celestine was supreme head as well of the Churche as of the Generall Councell It is not therefore onely to be considered that Theodosius sente abroade his messengers to summon the Fathers to the Generall Councell but also it is to be considered by whose auctoritie it was donne If in our time it had pleased the Emperoure Ferdinande of Famouse Memorie to haue sente his Messengers to the Kinges and Princes of Spaine Fraunce Englande Hungarie Bemelande Pole and to the Estates and Dukes of Italie and Germanie to summon them to the Councell whiche the Pope thought good to indict at Trente I thinke verely the Pope woulde haue thanked the Emperoure for it and him selfe should haue saued so muche charges as men of experience know suche an enterprise to require But now sith the Pope hath of his owne sufficient to beare the charges of suche affaires he asketh not any more of the Emperoure suche expenses as in olde time to that necessarie pourpose by the Emperours were allowed Laste of all Martian saie you called the fourthe Generall Councell at Chalcedon VVe answeare He called it not in suche sorte as ye meane to witte as supreme Head and ruler thereof but as one hable to sende messengers for the Bishoppes about the worlde and to susteine the charges also willinge