Bernardes iudgemente of your Churche that it woulde heare no sounde Doctrine and that it for that cause seemed vtterly paste recouerie Therefore so certainely to assure your selfe of a thinge vncertaine it was no wisedome Wee maie saie of your Popes and Bishoppes whome onely ye meane by the name of your Churche as S. Hierome saide sometime of certaine others your Fathers longe agoe Non tam indignentur â—obis haec exponentibus Prophetis vaticinantibus quà m Dominum deprecentur studiosâ— agant ne de Sacerdoâ—ibus qui violant Sancta Domini esse mereantur Let them not take stomake againste vs that expounde these thinges nor againste the Prophetes that foretolde these thinges But let them praie vnto God and take good heede that they be not of those Priestes that defile the Holy thinges of the Lorde Churches ye saie not without profane malice ye cal Temples Malice comme vnto him M. Hardinge that Malice meaneth The Prophete Dauid saithe The Lorde in his Holy Temple S. Paule saithe Your Bodies be the Temples of the Holy Ghoste Know ye not that ye be the Temple of God If any man defile the Temple of God the Lorde wil destroie him Ye are the Temple of the Liuinge God What agreemente is there bitweene the Temple of God and an Idole So many times S. Paule nameth Temples togeather in one place and yet I thinke without any greate profane Malice But it shal be lawful for you M. Hardinge to make newe Sinnes and to saie The Apostles of Christe were malicious wicked onely for that they called the Churche of God by the name of Temple Would God ye had not turned Goddes Temple into the Synagoge of Sathan Wée sée by your practise it is true that S. Chrysostome saithe Sicut de Templo omne bonum egreditur ita etiam de Templo omne Malum procedit As euery good thinge proceedeth from the Temple so euery il thinge proceedeth likewise from the Temple In defence of your Halfe Communion ye saie For good causes ye teache the people to be contente with one Kinde And thus ye force the poore people contrarie to the expresse Woorde of Christe contrarie to the example of the Apostles and al the Holy Fathers in the Primitiue Churche and contrarie to the general vse and order of a whole thousande yéeres to geeue care to your good causes But these causes no doubte are greate and woorthy Otherwise yée would not weigh them againste God But wherefore are they dissembled Why are they not tolde vs Your owne Doctours Alphonsus de Castro and Iohn Gerson haue laide them out in this wise Particularely and at large The daunger of sheaddinge The carrieiâ—ge from place to place The fowlinge of the Cuppes The trouble of Mennes Beardes The Reseruinge for the Sicke The turninge of the VVine into Vineger The engendringe of Plees The Corruption or Putrefaction The Lothesomenesse that maie happen for so many to Drinke of one Cuppe The impossibilitie of prouidinge one Cuppe that maie be sufficiente to serue al the People In somme places VVine is deare in somme other places the VVine wil be frorne These M. Hardinge be the fairest and greattest of your good causes And yet haue you thus concluded in your late Chapter at Tridente Si quis dixerit â–ª Sanctam Ecclesiam Catholicam non iustis causis rationibus adductam fuisse vt Laicos atque etiam Clericos non conficientes sub Panis tantummodâ— specie Communicaret aut in eo errasse Anathema sit If any man shal saie that the Holy Catholique Churche without iuste Causes and reasons her mouinge doothe Communicate bothe the Laitie and also Priestes onlesse they Minister vnder the onely Fourme of Breade or that the Churche hath erred in the same Accursed be he Therefore Tertullian saithe rightly of you Credunt sine Scripturis vt Credant Contra Scripturas They Beleeue vvithout the Scriptures that they maie Beleeue againste the Scriptures But specially I beseche you M. Hardinge consider wel these woordes of S. Hierome and sée whether ye maie applie them to your selues or no In Consummatione Mundi scrutabitur Dominus Hierusalem id est Ecclesiam suam cum Lucerna vlciscetur super viros Contemptores qui noluerunt Seruare Custodias suas id est Mandata Domini Contempserunt insuper Ratione se peccare dicentes blasphemauerunt in Cordibus suis In the ende of the VVorlde our Lorde shal searche Hierusalem that is to saie his Churche with a Candel and shal wreake him selfe vpon the despisers that woulde not keepe their watches that is to saie that despised the Commaundementes of God and ouer and bisides this saieinge they hadde good Causes and Reasons vvherefore they shoulde offende breake Goddes Commaundementes they blasphemed in their Hartes That ye surmise of Gelasius is moste vntrue He speaketh not one Woorde there of the diuidinge of Christe as you imagine nor had he any cause so to speake But he saithe in moste plaine wise It is Sacrilege to doo the same thinge that you doo that is to saie to diuide the Sacramente to Minister the One parte as ye doo without the other Looke better on your Bookes and Confesse the Truthe as ye shal finde it The woordes be these Aut integra Sacramenta percipiant aut ab integris arceantur Quia diuisio vnius eiusdemque Mysterij sine grandi Sacrilegio non potest peruenire Either lette them receiue the vvhole Sacramentes or els let them be driuen from the vvhole For the Diuision ofone and the same Mysterie or Sacramente cannot happen without greate Sacrilege He speaketh not of the diuision of One Christe as you tel vs but of the diuision of One Mysterie Otherwise touchinge Christe wée saie with S. Paule Vnus Dominus Iesus Christus There is One Lorde Iesus Christe And wée proteste with the Bishoppes of the Easte in the Councel of Chalcedon Accursed be he that parteth Christe Accursed be he that diuideth him That you saie The order of your Latine Seruice hath euermore benne vsed in the Latine Churche from the beginning it is vtterly vntrue For proufe whereof I remitte you to my Former Replie in the thirde Article the fiftéenth Diuision The reste that ye allege is not woorthe the answearinge The Apologie Cap. 1. Diuision 2. Al these thinges muste they of necessitie saie onlesse perchaunce thei had rather saie thus That al Lavve and Right is locked vp in the treasurie of the Popes breaste and that as once one of his soothinge Pages and Clawbackes did not sticke to saie the Pope is hable to dispense againste the Apostles againste a Councel and againste the Canons and Rules of the Apostles and that he is not bounde to â–ª stande neither to the examples nor to the ordinaunces nor to the Lawes of Christe M. Hardinge To saie that al Lawe and right your Latine terme is Fas is locked vp in the
sutche And God him selfe saith Comme out from her ô my people leste ye be partetakers of her sinnes and leste ye receiue of her Plagues The Apologie Cap. 9. Diuision 3. But I put case an Idole be sette vp in the Churche of God and the same Desolation whiche Christe prophesied to comme stoode openly in the Holy Place What if somme Theefe or Pirate inuade and possesse Noes Arke These folkes as often as they tel vs of the Churche meane thereby them selues alone and attribute al these titles to theire owne selues boastinge as they did in times paste whiche cried The Temple of the Lorde The Temple of the Lorde or as the Phariseis and Scribes did whiche craked they were Abrahams Children Thus with a gaie and ioly shewe deceiue they the simple and seeke to choke vs with the bare name of the Churche Mutche like as if a Theefe when he hathe gotten into an other mans house and by violence either hathe thruste out or slaine the owner shoulde afterwarde assigne the same house to him selfe castinge foorthe of possession the righte Enheritour Or if Antichriste when he had once entred into the Temple of God should afterwarde saie This house is mine owne and Christe hathe nothinge to doo withal For these menne nowe after they haue leafte nothinge remaininge in the Churche of God that hath any likenesse of his Churche yet wil thei seeme the Patrones and the valiaunte maineteiners of the Churche Very like as Gracchus amongest the Romaines stoode in Defence of the Treasurie notwithstandinge with his prodigalitie and fonde expenses he had vtterly wasted the whole stocke of the Treasurie And yet was there neuer any thinge so wicked or so farre out of reason but lightely it mighte be couered and Defended by the name of the Churche For the Waspes also make honycombes as wel as Bees and wicked men haue companies like to the Churche of God Yet for al that They be not streight vvaie the people of God vvhiche are called the people of God neither be they al Israelites as many as are comme of Israel the Father The Arians notwithstanding they were Heretiques yet bragged they that they alone were the Catholiques calling al the reste now Ambrosians nowe Athanasians nowe Iohannites And Nestorius as saith Theodorete for al that he was an Heretique yet couered he him selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to wite with a certaine cloke colour of the true and Right Faith Ebion though he agreed in opinion with the Samaritanes yet as saith Epiphanius he woulde needes be called a Christian The Mahometistes at this daie for al that al Histories make plaine mention and themselues also cannot denie but they tooke their fist beginning of Agar the bonde vvoman yet for the very name and stockes sake chuse they rather to be called Saracenes as though they came of Sara the free vvoman and Abrahams true and lavvful vvife So likewise the false Prophetes of al ages whiche stode vp against the Prophetes of God and resisted Esaias Ieremie Christe and the Apostles at no time craked of any thinge so mutche as they did of the name of the Churche And for none other cause did they so fearcely vexe them and cal them Renegates and Apostatas then for that they forsooke their felowship and keapte not thordinaunces of the Elders Wherefore if we would folowe the iudgementes of those menne onely who then gouerned the Churche and would respecte nothinge els neither God nor his woorde it must needes bee confessed that the Apostles were rightly and by iust Lawe condemned of them to death bicause they fel from the Bishoppes and Priestes that is you must thinke froÌ„ the Catholique Churche and bicause they made newe alterations in Religion contrarie to the Bishoppes and Priestes willes yea and for al their spurninge so earnestly against it M. Hardinge VVhat a foolishe putcase and what a fond what if is that to saie VVhat if a pirate inuade the Arke of Noe As though God sate not at the sterne and had the belâ—e in his owne hande Antichriste can not sit in the temple of God vntil the vicare of Christe who keepeth possession be throwen out and then wil Christe come with his Angels to destroie the wicked man with the breath of his mouth Ye that are the berbingers of Antichriste are not yet able to cast out the lieutenant of Christe Ye heaue at the vnderministers Your maister wil accompleshe al iniquitie and he shal be the desolation that Christe spake of VVe vnderstande what ye shoote at But ye are ashamed to vtter plainely your blasphemie Ye would saie as it may seeme if ye durste that Christe is the desolation and that Antichrist is the true God In effect I do not greatly belie you Neither if the Apostles might go from the Bishoppes of Moses lawe therefore may ye departe from the vicare of Christe For the lawe of Moses is changed and the priesthod of Aaron is transferred But the lawe and priesthood of Iesus Christe tarieth for euer as Dauid said Thou art priest for euer according to the order of Melchisedech Ye hault too manifestly The B. of Sarisburie Antichriste ye saie cannot sit in the Temple of God vntil the Vicare of Christe who keepeth possession be throwen out So the olde Troians sometime saide Theire Cittie coulde neuer miscarrie while theire Palladium remained emongest them But who tolde you these straunge newes M. Harding Who made the Pope Christes Vicare general throughout the whole Churche Or who bade him keepe possession in steede of Christe Muste wee needes thinke that the whole state of Christes Churche hangeth onely of the Pope Or that if the Pope were not the Pope the Churche of Christe were not the Churche Or muste youre simple woorde nowe be taken for a Prophesie that Antichriste shal neuer enter into Goddes Temple before the Pope bee throwen oute This Fable woulde haue benne better furnished with more credite Verily whereas we saie vvee put case an Idole be set vp in the Churche of God Or vvhat if somme Theefe or Pirate inuade and possesse Noes Arke neither is this vvhat if so fonde as you woulde seeme to make it nor this Put case so impossible For S. Paule saithe Antichriste shal sitte in the Churche of God and shewe him selfe aboue al that is worshipped or called God that is to saie Beinge a Theefe and a Pirate he shal enter perforce into Noes Arke Nowe M. Hardinge If Antichriste maie sitte in the place of God mutche more maie he sitte in the place of Peter I wil not saie the Pope is Antichriste God wil reuele him in his time and he shal be knowen S. Iohn saithe This is the wisedome who so hath vnderstandinge let him recken the number of the Beaste Vpon whiche woordes Irenaeus welneare fifteene hundred yeeres agoe saithe thus The name of Antichriste expressed by that number shal be Latinus And he addeth
alone For Head and Spouse alone he is in one respect not alone in an other respect According to the in ward influence of Grace Christe properly and onely is Head of his Mystical Body the Churche But as touching the outwarde Gouernment the being of a Head is common to Christe with others For in this respect certaine others maie be called Heads of the Churche as in Amos the Prophete the great States be called the Heads of the People So the Scripture speaketh of Kinge Saule VVhen thou were a litle one in thine owne eies thou wastinade Head emong the Tribes of Israel So Dauid saithe of him selfe he hath made me Head of Nations Men be called Heads in as muche as they be in stede of Christe and vnder Christe after which meaning S. Paule saith to the Corinthians For if I forgaue any thing to whom I forgaue it for your sakes forgaue I it In persona Christi In the Person of Christe And in an other place VVee are Ambassadours in the stede of Christe as though God did exhort you through vs. To conclude in fewe according to inwarde influence of grace into euery faithful member Christe onely is Head of the Churche according to outward gourning the Pope vnde Christ and in sted of Christ is hed of y◠same As touching the Bridegromesbip we saie and beleeue that if we would speake properly Christ is the onely Bridegrome of the Church his spouse of whom it is said he that hath a spouse is a Bridegrome For from one of the Churche he begetteth children to himselfe But others are called Bridegromes Working together with Christe outwardly to the begetting of spiritual children whom neuerthelesse they begette not to them selues but to Christe And suche are called the ministers of the Bridegrome in as muche as they done his stede And therefore the Pope who is instede of Christe the Bridegrome of the whole Churche is called also the Bridegrome of the vniuersal Churche a man maie terme him the vicegerent Bridegrome The B. of Sarisburie I trust Gentle Reader thou wilt not looke I should answeare al M. Hardinges ordinarie idle talke So should I lose good time without cause and be ouer troublesome to thine eates O saithe he VVhat a world it is to see these Defenders They whiche haue not keapt the vnitie of the Sprite in the band of Charitie whiche S. Paule requireth but haue seuered them selues from the Body of the Churche tel vs nowe for soothe that they beleeue that there is one Churche of God O M. Hardinge if wée haue herein saide il then beare witnesse of the il If wée haue saide wel wherefore make you these vitter outcries What so euer ye haue conceiued vs to be yet might ye suffer vs quietly to saie the Truthe specially sutche Truthe as you imagine maketh so mutche for your selfe Ye say wée confesse that our Churche beganne onely about fourtie yeeres sithence and was neuer before No M. Hardinge wée confesse it not and you your selfe wel knowe wée confesse it not It is your tale it is not ours Wée saie and haue sufficiently proued and you knowe it right wel if ye would be knowen of that ye know y◠our Doctrine is y◠Olde yours is y◠Newe Yf ye wil néedes force your selfe to the denial it may easily be proued that by sutch Authoritie as your selfe may not wel denie onlesse ye wil once againe do now as ye haue twise done before Wée saie that our Doctrine the order of our Churches is older then yours by fiue hundred whole yeeres and more If ye wil not beleeue vs yet beleeue M. Hardinge he wil tel you euen the same Marke wel his woordes These they be It standeth not with Christe his promises made to the Churche that he should suffer his Church to continue in darkenesse these thousand yeeres past And thus by secrete confession he leaueth vs fiuehundred three score and sixe whole yeeres at the least that is to saie the whole time of Christe of his Apostles and of al the Godly Learned Doctours and Fathers of the Primitiue Churche Whiche time notwithstanding is thought a great deale better and purer then al the time that hath folowed afterwarde In this Diuision M. hardinge being attente and eger vpon his cause and claiming as mutche as he thought with any modestie he might be hable hath claimed to him selfe onely a thousand yeeres of the night and hath leafte vs welneare sixe hundred yeeres of the daie This is your owne witnesse M. Harding Consider wel of it It is your owne Therefore ye doo your selfe great wronge and mutche deface your owne credite so suddainely to saie our Doctrine is Newe Gods name be blessed it hath the Testimonie not onely of Christe and his Apostles but also of the olde Learned Catholique Fathers of the Churche And this is it that so mutche greeueth you that wee refourme our Churches nowe according to the paterne and samplar of Christes and his Apostles firste Institution For thereby the disorder and deformitie of your Churches the more appeareth Lirinensis saithe That thing must be holden for Catholique that euerywhere euermore and of al menne hath benne beleeued These general notes must be limited with this special restrainte VVhere as the Churches vvere not corrupted For otherwise there was neuer any Doctrine so Catholique ne not the Confessed Doctrine of Christe him selfe that hath benne receiued Euermore Eueryvvhere and of al menne without any exception But M. Hardinge these selfe same notes of Lirinests vtterly euerthrowe the greatest part of that whole Doctrine that you would so saine haue counted Catholique For neither reacheth to within fiue hundred yeeres of the Apostles time nor hath it that Antiquitte indeed that in face and countenance is pretended as it is plaine by your owne former Confession nor was it euer vniuersally receiued as herafter by Particulares it shal be proued It had neuer that vniuersalitie neither of al times and ages nor of al places and countries nor was it euer vniuersally receiued allowed of al men Therefore what so euer ye cal it ye cannot by your owne Definition cal it Catholique The Catholique Churche of God standeth not in multitude of Persones but in weight of Truthe Otherwise Christe him selfe and his Apostles had not ben Catholique For his flocke was very litle the Catholique or Vniuersal consent of the World stoode against it The Churche of God is compared to the Moone for that she waxethe and waneth as the Moone dothe sometime is ful sometime is emptie and therefore as S. Augustine saith is called Catholica quia Vniuersaliter perfecta est in nullo claudicat per totum Orbem diffusa est Bicause she is Vniuersally perfite and halteth in nothing and is not now shut vp in one onely Countrie as was the Churche of the Iewes but powred throughout the whole World Though the hartes of men haue often changes yet Gods
his Resurrection The like wée saie of the Holy Supper Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie but VVine or Breade maie haue this Power as wel as VVater Of this whole mater wée shal speake hereafter more at large But if Breade and VVine as M. Hardinge saithe haue no Power to woorke Resurrection what Power then can his Accidentes and emptie Fourmes haue to woorke the same For touching the Body of Christe it selfe his own Doctours could haue tolde him that it enteth not into our Bodies For thus it is noted published for sounde and certaine Doctrine vpon the Decrees Certum est quòd quà m citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine and out of doubte that as soone as the Accidentes or Fourmes are touched with the teethe straight waie the Body of Christe is taken vp into Heauen Hereof wee maie reason thus Christes Body is suddainely taken vp into Heauen and is not receiued into our Bodies and that as it is noted here is true and certaine The Breade and Wine by M. Hardinges Doctrine are vtterly consumed no parte of the Substance thereof remaining There is nothing leafte there but Fourmes and Accidentes Hereof it must needes folow by this Doctrine that the same bare Fourmes Accidentes haue Power to woorke our ResurrectioÌ„ But it is wel knowen and confessed in al Schooles that the Substance is better and woorthier then is the Accidente Therfore wée maie conclude The Accidente may doo it Ergo. the Substance maie mutche more doo it For the reste M. Hardinge saithe The Substance of the Breade is quite remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie other then his owne haue proued them better True it is that M. Hardinge saithe Bitwéene the Sacramente and the thinge it selfe that is to saie bitwéene the Sacramente and the Body of Christe represented by the Sacramente there is great difference For in déede and verily and in precise manner of speache neither is Christes Body the Sacramente nor is the Sacramente Christes Body S. Augustine saith as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta noÌ„ essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Onlesse Sacramentes had a certaine likenesse of the thinges wherof thei be sacramentes without question thei were no Sacramentes And in consideration of this likenesse oftentimes they beare the names of the thinges them selues Therefore after a certaine manner of speache and not otherwise the Sacramente of the Body of Christe is Christes Body Hereof I haue written more at large as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differeÌ„ce saith thus Non iste Panis qui vadit in ventrem Sed Panis Vitae Aeternae qui animae nostrae Substantiam fulciâ— Not this Breade of the Sacrament that passeth into yâ— belly but the Body of Christe it selfe whiche is the Breade of euerlastinge Life whiche reliueth the Substance of our Soule and is signified by the Sacramente Rabanus Maurus saithe Aliud est Sacramentum aliud vis Sacramenti Sacramentum in Corporis alimentum redigitur Virtute Sacramenti aeternae Vitae dignitas adipiscitur The Sacramente is one thinge The Povver of the Sacramente is an other thinge The Sacramente is changed into the foode or norishemente of the Body by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life Likewise S. Chrysostome In Sacris Vasis non ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Holy Vessels is conteined not the Very Body of Christe it selfe but a Mysterie or Sacramente of his Body So greate difference there is bitwéene the Sacramente the Body of Christe The Sacramente passeth into the Belly Christes Body passeth into the Soule The Sacramente is vpon Earthe Christes Body is in Heauen The Sacramente is corruptible Christes Body is glorious The Sacramente is the Signe Christes Body is the thinge Signified For wante of this distinction M. Hardinge wandreth blindely in the darke he knoweth not whither Therefore S. Augustine saith speaking purposely hereof Ea demum est miserabilis animae seruitus Signa pro rebus accipere This is a miserable bondage of the sâ—ule to take the Signes in steede of the thinges that he signified Whether and in what sense the wicked maie be saide to eate the Body of Christe it shal be discussed hereafter more at large As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures and Holy Fathers Of plaieinge false Lessons of teachinge as be saithe horrible lies and of subuertinge the people with al other the like furniture wee wil leaue it freely and wholy vnto the Authour The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode SacrameÌ„tally findinge theÌ„ selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of
is not streight And therefore Pope Zosimus in more sober wise saithe thus Contra Statuta Patrum condere aliquid vel mutare ne huius quidem Sedis Authoritas potest The Authoritie of this See cannot order or change any thinge contrarie to the orders of our Fathers Isidorus saithe Is qui praeest si praeter voluntatem vel praeter quod in Scripturis Sanctis euidenter Praecipitur vel dicitaliquid vel imperat tanquam Falsus Testis Dei Sacrilegus habeatur He that is in Authoritie if he speake or Commaunde any thinge besides the wil or meaninge of Goddes Woorde or otherwise then is expressely commaunded in the Scriptures let him be taken as a Churcherobber and as a false vvitnesse against God The Apologie Cap. 1. Diuision 3. Wee for our parte haue learned these thinges of Christe of the Apostles of the Deuoute Fathers and doo sincerely with good faithe teache the people of God the same Whiche thinge is the onely cause why wee at this daie are called Heretiques of the chiefe Prelate no doubte of Religion O immortal God hath Christe him selfe then the Apostles so many Fathers al at once gonne astraie Were then Origene Ambrose Augustine Chrysostome Gelasius Theodoretus foresakers of the Catholique Faithe Was so notable a consent of so many Auncient Bishoppes and Learned menne nothinge els but a conspiracie of Heretiques Or is that nowe condemned in vs whiche was then commended in them Or is the thing now by alteration onely of mennes affectioÌ„s sodainely becomme schismatique whiche in them was coumpted Catholique Or shal that whiche in times paste was vndoubtedly true now by and by bicause it liketh not these menne be Iudged false Let them then bringe foorth an other Gospel let them shewe the causes why these thinges whiche so longe haue openly benne obserued wel allowed in the Churche of God ought nowe in the ende to be called in againe Wee know wel yenough theâ— the same Woorde whiche was opened by Christe and spreadde abroade by the Apoistles is sufficiente bothe to our Saluation also to vphold mainteine al Truthe to confound al maÌ„ner of Heresie By that Woorde onely doo wee condemne al sortes of the Olde Heretiques whom these menne saie wee haue called out of Hel againe As for the Arians the EutychiaÌ„s the Marcionites the Ebionites the Valentinians the Carpocratians the Tatians the Nouatians and shortely al them whiche haue a wicked opinion either of God the Father or of Christe or of yâ— Holy Ghost or of any other pointe of Christian Religion for so mutche as they be confuted by the Gospel of Christe wee plainely pronounce them for destable damned Personnes and defie them euen vnto the Diuel Neither doo wee leaue them so but wee also seuerely and streitely hold them in by lawful and politique pounishementes if they fortune to breake out any where and bewraie them selues M. Hardinge VVe for our parte knowe as nowe we haue proued that ye haue not learned these thinges of Christe nor of the Apostles nor of the Fathers but of Luther Zwinglius Oecolampadius Caluine Peter Martyr Bucer and sutche other Apostates and that ye do moste falsely and wickedly leade the people into the Pitte with you And therefore ye are iustly condemned by the Churche and demed Heretikes c. How condemne ye the Donatistes seinge with them ye breake and throwe down the Holy Aulters of God on whiche as Optatus writeth the Body and Bloude of Christe was wonte to be laid c. The B. of Sarisburie Hereto M. Hardinge the whole grosse summe of your Answeare in effecte is this Ye Falsely and wickedly leade the people ye are Apostates ye are Heretiques ye are Impupudente and rebellious Children ye are Despisers of God Mockers of your Mother and peruerters of the Apostles ye vtter Lies ye speake blasphemies At the laste ye saie The Diuel dwelleth in our hartes as in his shoppe This is a hasty kinde of Logique M. Harding He muste needes be harde harted that wil not yelde to sutche Argumentes To leaue other your waste woordes of Vigilantius Iouinian Manichee Aërius and sutche others in the ende ye pronounce your Definitiue Sentence as a Iudge and condemne vs for Heretiques for that wée haue taken downe your Shoppes and gaineful Boothes whiche ye cal the Holy Aultars of God Verily this muste néedes be thought either extreme rigoure or greate folie of the remoninge of a stone to make an Heresie Sutche Heresies I trowe S. Augustine S. Ambrose Optatus and other Learned Fathers knewe but fewe Neither is there any good sufficiente reason to be shewed wherefore it should more be Heresie in vs to take downe your néedelesse and Superstitious Walles whiche ye had erected of your selues without Commission then it was lately in you to teare in sunder and to burne our Communion Tables in the erection and vse whereof wée had the vndoubted example bothe of Christe him selfe and also of the Aunciente Catholique Fathers I saie nothinge of your Crueltie in burninge so many Bibles and Bookes of Goddes Holy Woorde so many of your Bretherns Bodies so many Temples of the Holy Ghoste As for the Aultars whiche Optatus saithe the Donatistes brake downe they were certainely Tables of VVood sutche as wée haue and not Heapes of stones sutche as ye haue as in my Former Replie made vnto you it maie better appeare S. Augustine reportinge the same storie saithe the Donatistes in theire furie brake downe the Aultare Bourdes His woordes be these Lignis eiusdem Altaris effractis Likewise saithe Athanasius of the like furie of the Arians Subsellia Thronum Mensam Ligneam Tabulas Ecclesiae coetera quae poterant foras elata combusserunt They carried foorthe and burnte the Seates the Pulpite the VVoodden Bourde the Churche Tables and sutche other thinges as they coulde gâ—ate Touchinge your Stone Aultars Beatus Rhenanus saithe In nostris Basilicis Ararum Superaddititia structura nouitatem prae se sert In our Churches the buildinge vp of Aultars added to the reste declareth a noueltie Wée haue sutche Aultars M. Hardinge as Christe his Apostles S. Augustine Optatus and other Catholique and Holy Fathers had and vsed whoe 's examples to folowe wée neuer thought it to be sutche Heresie But Optatus saithe The Body and Bloude of Christe was woonte to be laide vpon the Aultare and with these woordes ye would faine affonne your simple Reader as if Christes Body laie there Really Fleashely Verily and in déede But ye should remember that S. Augustine saithe Sacramentum Corporis Christi secundum quendam modum Corpus Christi est Et Sacramentum Sanguinis Christi secundum quendam modum Sanguis Christi est The Sacramente of Christes Body not verily and in deede but after a certaine manner of speache is Christes Body and the Sacramente of Christes Bloude after a certaine manner of speache is the Bloude of Christe This manner of Speache
haue hitherto named none haue taught or saide to yâ— contrarie Whereas wee saie Antichriste shal stande euen vvithin the Churche yâ— ye saie we finde not in S. Paule Notwithstandinge oure good wil ye saie ye vnderstande although ye finde in vs neuer a good Reason As for the goodnesse of our Reasons wée wil not striue But whether S. Paule saie yâ— Antichriste shal stande in yâ— Churche or no let vs be iudged by S. Paule His woordes be plaine Adeò vt in Templo Dei sedeat tanquam Deus So that he wil sitte in the Churche of God as if he were God If the Churche of God be the Churche then dothe S. Paule saie Antichriste shal sitte vvithin the Churche In like sense Christe saith Antichriste shal sitte in the Holy place By whiche woordes many of the best learned Fathers haue expounded the Churche S. Augustine saith Non enim Templum alicuius Idoli aut Daemonis Templum Dei Apostolus diceret For the Temple of an Idole or of a Diuel the Apostle would neuer cal the Temple of God And he addeth further Quidam putant rectiùs Latinè dici sicut in Graeco est noÌ„ in Templo Dei sed in Templum Dei sedeat Tanquam ipse sit Templum Dei quod est Ecclesia Sicut dicimus Sedet in amicum id est velut amicus Somme menne thinke we should better reade it in Latine as it is in the Greeke not He sitteth in the Temple of God but he sitteth For or As the TeÌ„ple of God As if he him selfe vvere the Temple of God vvhiche is the Churche As we saie He sitteth for a Frende that is He sitteth as a Frende Here S. Augustine saithe Antichriste shal not onely sitte in yâ— Churche but also shal shewe him selfe in outwarde appearance as if he him selfe were the Churche it selfe Now M. Hardinge who this shoulde be I reporte me to your owne Doctoures of whom one hath written thus Papa quodammodò virtualiter est tota Ecclesia The Pope in a maÌ„ner by waie of vertue or Power is the whole Vniuersal Churche S. Hierome saith Antichristus stabit in loco Sancto id est in Ecclesia se ostendet vt Deum Antichriste shal stande in the Holy place that is to saie in the Churche and shal shewe him selfe as if he were God S. Chrysostome saithe Incident in Abominationem Desolationis quae stat in Sanctis Ecclesiae locis They shal fal into the Abomination of Desolation that standeth in the Holy places of the Churche S. Hilarie saithe Vnum moneo Cauete Antichristum Malè enim vos parietuÌ„ ch coepit male Ecclesiam Dei in tectis aedificijsque veneramini Anne ambiguum est in ijs Antichristum esse sessurum One thinge I reade you Beware of Antichriste For it is not wel that ye should be thus in loue with walles It is not wel that ye should honoure the Churche in houses and buildinges Is there any doubte but Antichriste shal sitte in the same S. Paule saithe Mysterium iniquitatis operatur Sathan woorketh the Mysterie of iniquitie That is to saie he openeth not him selfe but what so euer he doothe he doothe it in couerte VpoÌ„ whiche woordes Anselmus saith Iniquitas eorum est Mystica id est Pietatis nomine palliaâ—a The iniquitie of them is Mystical that is to saie It is cloked and coered with yâ— name of Godlinesse Therefore S. Chrysostome saithe Christiani qui sunt in Christianitate volentes accipere firmitatem Fidei verae ad nullam rem fugiant nisi ad Scripturas c. The Christianes that be in Christendome willinge to haue the stedfastnesse of the true Faithe let them flee to none other thinge but onely to the Scriptures Otherwise if they looke to any thinge els they shal be offended and perishe not knowinge whiche is the true Churche And so shal they fal into the Abomination of Desolation that standeth in the Holy places of the Churche The Apologie Cap. 14. Diuision 1. 2. Albeit these same warninges alone maie suffice a wiseman to take heede he doo not suffer him selfe rashely to be deceiued with the name of the Churche and not to staie to make further inquisition thereof by Goddes Woorde yet biside al this many Fathers also many learned and Godly menne haue often and carefully complained how al these thinges haue chaunced in their life time For euen in the middest of that thicke miste of darkenesse God would yet there should be somme whoe though they gaue not a cleare and brighte light yet should kendle were it but somme sparke whiche menne beinge in the darkenesse might espie Hilarius when thinges as yet were almoste vncorrupte and in good case too Yee are il deceiued saith he vvith the loue of vvalles ye doo il vvoorship the Churche in that ye vvoorship it in houses and buildinges yee doo il bringe in the name of peace vnder roofes Is there any doubte but Antichriste vvil haue his Seate vnder the same I rather recken Hilles vvoodes Pooles Marishes Prisons and Quauemires to be places of more safetie for in these the Prophetes either abidinge of their accorde or forced thither by violence didde Prophesie by the Spirite of God Gregorie as one whiche perceiued and foresawe in his minde the wracke of al thinges wrote thus of Iohan Bishop of Constantinople the firste of al others that commaunded him selfe to bee called by this newe name the Vniuersal Bishop of vvhole Christes Church Yf the Churche saith he shal depende vpon one manne it vvil soone fal dovvne to the grounde Who is he that seeth not how this is comme to passe longe sithence For longe agone hath the Bishop of Rome willed to haue the whole Churche depende vpon him selfe alone Wherefore it is no marueile though it be cleane fallen downe longe agone M. Hardinge Ye make a foule lie Syr defender vpon S. Gregorie The Woordes you recite be your owne not his Is it not inough to lie your selfe as you doo very often but that you father lies also vpon the Doctoursi Thankes be to God that so ye bewraie the weakenesse of your cause Neither in any Epistle to Iohn Bishop of Constantinople as you saie in your Apologie nor in any to Mauritius the Emperoure as you haue noted in the margent writeth Gregorie that if the Churche shall depende vpon one maÌ„ yâ— who le shal fall to grounde I see well you would faine Gregorie had so written And if he had yet your argument had benne naught For you take not the right minor whiche should haue benne this The Church doth depende vpoÌ„ one man if you would make your reason good and after the rules of Logike For where your minor speaketh onely of the Popes will thereof your conclusion foloweth not Dispose your propositions in the forme of a Syllogisme and you shall espie your owne feble reason And if you make that your minor
saith Non mea Causa sed Dei est NoÌ„ ego solus sed tota turbatur Ecclesia Quia piae Leges quia venerandae Synodi quia ipsa Domini nostri lesu mandata Superbi atque pompatici cuiusdam Sermonis inuentione tuibantur It is Goddes cause It is not mine Not I onely am troubled therewith but also the whole Churche For the Godly Lawes the Reuerende Synodes and the very Commaundementes of oure Lorde Iesu are broken by the inuention of a certaine prowde and pompouse Name Againe Nullus Romanorum Pontificum hoc Singularitatis NomeÌ„ assumpsit Nullus Decessorum meorum hoc tam profano vocabulo vti consensit Nos hunc honorem nolumus oblatum recipere None of al the Bishoppes of Rome euer tooke vpon him this name of Singularitie None of my Predecessours euer consented to vse this Vngodly style wee our selues wil not receiue this honoure though it were offered Thus it appeareth by the Iudgemente of S. Gregorie that this Vniuersal Authoritie is vtterly vnlawful not onely in other Bishoppes but also euen in the Bishop of Rome Touchinge the place of S. Hierome I sée ye are contente to geue ouer and to recante youre former erroure For in your Firste Booke ye saie these woordes are Notable aboue others and therefore might not be dissembled And where S. Hierome saithe The safetie of the Churche hangeth of the Dignitie of the Highe Prieste meaninge thereby euery seueral Bishop within his owne Limites ye thought it good thus to lard the same by a proper pareÌ„thesis with certaine other special stuffe of your owne prouision He meaneth the Pope Peters Successour as if this Highe Prieste of whom S. Hierome writeth could be none other but the Bishop of Rome Now vpon somme better aduise by waie of Retractation ye saie thus This peerelesse Authoritie aboue al other S. Hierome dooth attribute to the Bishop of euery Diocese whiche in déede was the very meaninge of S. Hierome Certainely if S. Hierome by these woordes meante Onely the Bishop of Rome as ye tolde vs before then he meant not the Particulare Bishop of euery Diocese as ye tel vs nowe Therefore ye muste néedes confesse that either nowe or before ye haue soughte meanes to beguile your Reader As for the Pope Peters Successour he meante nomore of him then of any other Bishop If it shal likewise hereafter please you to cal in other your like ouersightes ye shal publishe more truthe and encumber your Reader with lesse Erroure The Apologie Cap. 14. Diuision 3. Bernarde the Abbate aboue foure hundred yeeres paste writeth thus Nothinge is novve sincere and pure emongest the Cleregie vvherefore it resteth that the Man of Sinne shoulde be reueled The same Bernarde in his Treatie of the Conuersion of S. Paule It seemeth novve saithe he that Persecution hath ceased no no persecution seemeth but novve to beginne and that euen from theÌ„ vvhich haue chiefe preeminence in the Church Thy frendes and neighbours O God haue dravven neere and stood vp against thee froÌ„ the sole of the foor to the crovvn of the head there is no part vvhole Iniquitie is proceded from the Elders the ludges and Deputees vvhiche pretende to rule thy people VVee cannot saie novve Looke hovve the people is so is the Prieste For the people is not so il as is the Prieste Alas alas O Lorde God the self same persones be the chiefe in persecuâ—ing thee vvhich seeme to loue the Highest place and beare moste rule in thy Churche The same Bernarde againe vpon the Canticles writeth thus Al thei are thy frendes yet are thei al thy foes Al thy kinnesfolke yet are thei al thy aduersaries Beinge Christes seruauntes thei serue Antichriste Beholde in my reste my bitternesse is moste bitter The Apologie Cap. 15. Diuision 1. Roger Bacon also a man of greate fame after he had in a vehemente Oration touched to the quicke the woeful state of his owne time These so many errours saith he require and looke for Antichriste Gerson complaineth that in his daies al the Substance and efficacie of Sacred Diuinitie was brought vnto a glorious contention oftentatioÌ„ of wittes very Sophistrie The poore menne called pauperes à Lugduno menne as touching the manner of theire life not to be misliked were woonte boldely to affirme that the Romishe churche from whence alone al Counsel and Order was then sought was the very same Halot of Babylon and rovvte of Diuels whereof is Prophesied so plainely in the Apocalyps M. Hardinge Now commeth me he in with a newe band which consisteth of tagge and ragge and a weake companie God knoweth they be to shewe theire faces againste the Catholike Churche whiche as the Holy Ghoste speaketh by Salomon is terrible like an armie of men set in bataile raie Firste frier Bacon the Coniurer and negromanser as commonly they saie o him he is set in the forewarde a man of greate fame forsoothe Then commeth in the good plaine father Gerson a writer in our Graundfathers time he complaineth that Friers and studentes gaue them selues too mutche to the vnprofitable subtilitie of Scholastical questions VVhat maketh this againste the faithe of the Churche After these this Defender placeth in an out winge the falle brethern of Lyons commonly called VValdenses or Pauperes de Lugduno notorius Heretikes condemned of the Churche These beinge detestable Heretikes condemned of the Churche we recke not what they saie no more then what Luther saieth what Zuinglius what Caluine what these Defenders them selues saie what Antichriste what Sathan saieth For the enimies of Gods truthe maie not be admitted to geue witnes againste the Truthe The B. of Sarisburie Of these laste Authorities whiche ye calle tagge and ragge wée neuer made any greate accoumpte Notwithstandinge bothe Iohannes Gerson and Rogerus Bacon were notable and famouse in theire times and in al respectes comparable then with the beste Plaine Father Gerson for by sutche woordes ye thought if beste to quaile his credite beinge otherwise coumpted a suttle disputer and a profounde Schole Doctoure vvas Chauncellar of the Vniuersitie of Parise and for his wisedome and Learninge was thought woorthy to be the Directoure of al the Bishoppes in the Councel of Constance Rogerus Bacon as it appeareth by his Booke De Idiomate Linguarum was hable to iudge of the Latine Greeke and Hebrevve tongues and difides diuerse other Bookes writeth also sundrie Epistles vnto Pope Clemente wherein he mutche complaineth of the ruine and Confusion of the Churche Certainely the weakest of these bothe hath more weight and Substance then either your Amphilochius or your Abdias or your Hippolytus or your Leontius or youre Anacletus or your Pope Clemens whom ye so often cal the Apostles felovve Howe be it there is no man so simple but maie beare witnesse to the Truthe Clemens Alexandrinus Lactantius Arnobius Eusebius S. Augustine other Holy Fathers thought it no preiudice to theire cause to allege the witnesse of the Frantique Sibylles
that he heareth loseth the thinge that he heareth Therefore the Pope him selfe in his Pontifical géeueth this special Charge vnto the Reader Stude Lectiones Sacras distinctè apertè proferre ad Intelligentiam aedificationem Fidelium Endeuoure thee selfe to pronounce the Holy Lessons or Chapters distinctely and plainely not to a Spiritual doumbenesse but to the vnderstandinge and profite of the Faitheful Touching the Praiers that the simple people maketh in a tongue vnknowen Christe saithe This people honoureth me with theire lippes But theire hartes are far from mee The Apologie Cap. 9. Diuision 2. In these thinges haue they set al theire Religion teachinge the people that by the same God maie be duely pacified Spirites be driuen awaie and mens consciences wel quieted M. Hardinge VVhat shal I saie to al this but that ye lie I would saie as the manner is Sauing your worshippes but that your often and vnshamefaste lieing hath quite taken awaie from you al opinion of honestie Al Christes Religion whiche we professe consisteth not in these thinges neither by these be mennes consciences quieted By certaine of these euil and impure sprites be driued awaie in deede VVhich here by sundry Aunciente recordes and Testimonies I woulde declare to be moste true were it not wel yenough knowen by daily experience But as for you whereas neither Breade nor VVater nor Crosse driueth you awaie it semeth ye are worse to be coniured then the deuil himselfe Many of your secte Catholike Princes haue founde so stubborne as they could yet neuer ridde theire Countries of them but by coniuration of fire The B. of Sarisburie Yée saie yée ye neuer sought to quiet mennes Cōsciences by Oile Water Palmes c. And therefore ye stande vp a tipps toe and in your familiare manner crie oute yee lie For shorte trial hereof one example maie suffice in stéede of many Augustine Steuchus one of your special and woorthy Doctoures saithe thus Aquas Sale Orationibus Sanctificamus vt ad earum Aspersum nostra deleātur delicta We halowe VVater with Salte and Praiers that by the Sprinkelinge thereof our sinnes maie be foregeeuen Reade your owne Pontifical and ye shal finde in the halowinge of your VVater your Asshes your Palmes your Candels c. this clause euermore in the ende Vt sint nobis ad Salutem Animae Corporis That they maie be to vs to the Saluation of Body and soule Whereas in the ende ye vaunte your selfe of your Crueltie and so pleasantly make Sporte with the Bloude of your Brethern take it not for il if I answeare you with the Woordes of Salomon Viscera impiorum crudelia The bowelles of the wicked be alwaies cruel Therein M. Hardinge standeth your greateste puissance If ye were no better armed with Fire and Svverde then ye be with Scriptures and Doctoures no wise man woulde greately feare your force As for vs wée maie answeare you now as S. Cyprian sommetime answeared the Heathens Nobis ignominia non est pati à Fratribus quod passus est Christus neque vobis gloria est facere quod fecit Iudas It is no shame for vs to suffer of our Brethren the same violence that Christe suffered neither is it any praise for you to doo the same thinge that Iudas did Tertullian saith vnto your Fathers Crudelitas vestra gloria nostra est Semen est Sanguis Christianorum Your crueltie is our Glorie The Bloude of Christians is the seede of the Gospel I praie God al that innocente Bloude that hath benne sheadde in this cause be not required at your handes in the daie of Wrathe and at the declaration of the iuste iudgemente of God The Apologie Cap. 10. Diuision 1. For these lo be the oriente colours and Pretious sauours of Christian Religion these thinges dooth God looke vpon and accepteth thē thankefully these must cōme in place to be honoured must put quite awaie the Institutions of Christe of his Apostles And like as in times paste when wicked Kinge Ieroboam had taken from the people the right seruing of God had brought thē to woorship the Golden Calues leste perchaunce thei might afterward change theire minde and slippe awaie geatinge them againe to Ierusalem to the Temple of God there hee exhorted them with a longe tale to be stedfast saieinge thus vnto them O Israel these Calues be thy Goddes In this sorte commaunded your God you shoulde woorship him For it shoulde be wearisome and troublous for you to take vpon you a iourney so farre of yeerely to goe vp to Ierusalem there to serue and honoure your God Euen after the very same sorte when these menne had once made the Lawe of God of none effecte through theire owne Traditions fearinge that the people shoulde afterwarde open theire eies fal an other waie and shoulde sommewhence els seeke a surer meane of theire Saluation Iesu howe often haue they cried out This is the same woorshippinge that pleaseth God and whiche hee straitely requireth of vs and wherewith he wil be turned from his wrathe that by these thinges is conserued the Vnitie of the Churche that by these al sinnes be cleansed and consciences quieted and that who so departeth from these hath leafte vnto him selfe no hope of Euerlastinge Saluation For it were wearisome and troublous saie they for the people to resorte to Christe to the Apostles and to the Anciente Fathers and to obserue continually what theire wil and commaundement should be This ye maie see is to withdrawe the people of God from the Weake Elementes of the worlde from the leauen of the Scribes and Phariseis and from the Traditions of menne It were reason no doubte that Christes Commaundementes and the Apostles were remoued that these theire diuises might comme in place O iuste cause I promise you why that Anciente and so longe allowed Doctrine shoulde be nowe abolished and a newe Forme of Religion be brought into the Churche of God M. Hardinge It shoulde haue becomme Scoggin Patche Iolle Harry Pattenson or VVil Sommer to haue tolde this tale mutche better then your Superintendentships And if ye woulde nedes haue plaied the parte your selues it had ben more conuenient to haue donne it on the stage vnder a vices cote then in a booke set abrode to the worlde in defence of al your newe Englishe Churche Ye shal neuer make any reasonoble man beleue your scoffinge tale VVe esteme litle your railinge comparison with your spiteful woordes and so mutche deuilishe villany The Apologie Cap. 10. Diuision 2. And yet whatsoeuer it be these menne crie stil that nothing ought to be changed that mens mindes are wel satisfied here withal that the Churche of Rome the Churche whiche cannot erre hath decreed these thinges For Syluester Prieriàs saith that the Romishe Churche is the Squier and Rule of Truthe that the Holy Scripture hath receiued from thence Authoritie and Credite The Doctrine saith he
Gospell to knowe thee God alone and whom thou haste sente Iesus Christe So farre as God lightneth our vnderstandinge with the Supernaturall light of his grace this muche wee know For which Peter the Sonne of Iona was accompted blessed of Christe the same we sinne full Papistes through Gods grace also knowe and confesse The Commaundementes of God we knowe what is good what is euill whiche be sinnes whiche be Vertues what is to be folowed what is to be shunned so farre as is behoofull we be not ignorant VVhat is the darkenesse then for whiche ye would needes be gonne from vs And what is that woorthy knowledge ye haue wonne by your departure Tell vs that we maie bte the Bookes and goe to scoole with you Truly without ye haue some hidden and secrete knowledge which ye haue not vttered to the worlde hitherto as we beleue ye haue not beinge suche boasters as ye are we see litle cause ye should twite vs of ignorance and bragge of your owne knowledge This we see full well they that runne away from vs to your side be they Monkes or Friers Tinkers or Tapsters Coblers or Bodgers white or blacke by and by in your Synagoges they be great Rabbins And ye the superintendentes admitte them to be your Ministers and Preachers of the woorde and tell them they can doo well and they beleue no lesse themselues But the people take them for suche as they knewe them before they tooke suche degree and many times for their good behauiour they foregete their Holy Ministerie and Christen them by their common name whiche was not geuen them at the Fonte Yet all this proueth not either our ignorance or your maruelous and rare knowledge Neither shall ye euer be able to proue to any man of learninge and iudgement that in any liberall sciences or righte knowledge of the Scriptures ye are comparable to the learned menne of the Catholike Churche Though about fifty yeeres paste and vpwarde for a space the studies of eloquence and of tonges were intermitted yet then and before those times was there no smal number of men who had profounde knowledge of all good Artes and specially of the Holy Letters I reporte me to Thomas VValden who very learnedly confuted the Heresies of your greate Graundfather Iohn VVicklef to Alcuinus in the great Charles time to Beda before that all three English men to Anselme and Lanckfrancke Bishops of Englande though strangers borne to S. Thomas of Aquine S. Bernarde Rupertus and hundreds moe whiche here is no place to recken VVere not they by confession of all greate Clerkes doo not the beste learned of our time in obscure matters fetche light of them To saie the Truthe in comparison of their cleare light your ill sauoringe snoffes maie scantly seeme to yeelde a darke smoke Many talke of your painted sheath who were they learned in dede woulde soone perceiue neither that to be very freshe and gaie for as for your sworde what rusty and beggerly met all it is the wiser parte of the worlde seeth Therefore ye shall do well Syrs to speake no more of the darkenesse and ignorance of the Catholike Churche and to boast lesse of your greate cunninge and knowledge The B. of Sarisburie Your heade was very idle M. Hardinge when it coulde so easily yeelde vs sutche idle talke If yée thinke it in no case to be lawful to departe from them what so euer thei be that beare the shewe and countenance of the Churche then muste yée néedes condemne the Apostles and Prophetes and moste specially Christe him selfe But let vs consider from what companie wée are departed So maie the causes of our departure the better appeare For the Pope him selfe saithe not nay but vpon iuste considerations any Churche maie leaue the Churche of Rome His owne woordes be these Nulli agere licet sine discretione Iustitiae contra Disciplinam Romanae Ecclesiae VVithout discretion of Justice it is lawful for no man to doo any thinge contrarie to the order of the Churche of Rome By this the Popes owne Decree vvith discretion of Iustice it is lawfull to doo contrarie to the Orders of the Churche of Rome But for a shorte and general viewe of that whole Churche in this behalfe S. Bernarde saithe thus Parum est nostris Pastoribus quòd non seruant nos nisi perdant Non parcunt suis qui non parcunt sibi Perimentes pariter Pereuntes It is not sufficient for our Bishoppes that they saue vs not onlesse they also doo destroie vs Sparinge not them selues they spare not their people They doo bothe perishe them selues and kille others Againe he saithe Non custodiunt hoc tempore Sponsam sed perdunt Non custodiunt Gregem Domini sed mactant deuorant They keepe not this daie the Spouse of God that is his Churche but they destroie her They keepe not this Flocke but they kille and deuoure He that writeth Paralipomena Vrspergensis in the storie of the Councel of Constance saithe thus Spiritum extinguebant Prophetias aspernabantur Christum in Membris suis persequebantur Eratque planè Persequutrix Ecclesia They oppressed the Sprite of God they defied the Voices of the Prophetes they persequuted Christe in his Members And in deede the Churche was geeuen to woorke persequution Aeneas Siluius that afterwarde was Pope Pius 2. saithe Refriguit Charitas Fides omnis interijt Charitie is waxen colde and al Faithe is deade In the life of Pope Clemens 5. it is written thus Hic fuit Publicus Fornicator Ab eo tempore defecit omnis Disciplina Religio in Cardinalibus tres Radices vitiorum Superbia Auaritia Luxuria validissimè dominaÌ„tur This Pope was an open VVhoore maister From that time forewarde al kinde of Discipline and Religion decaied in the Cardinalles and three rootes of vices Pride Auarice and Lecherie mightily bare the swaie Antonius Marinarius at your late Chapter at Tridente saithe thus of the Churche of Rome Si Euangelica Fides nostrae vitae Regula esset re ipsa Christiani essemus Nunc Titulo Ceremonijs vocamur Christiani If the Faithe of the Gospel were a Rule vnto our life then shoulde wee be Christians in very deede As nowe by Titles and Ceremonies wee beare onely the name of Christians At the same Chapter the Bishop of Bitonto saide thus as I haue reported before Quibus turpitudinum Monstris qua sordium Collâ—ute qua Peste non sunt foedati non corrupti in Ecclesia Sancta populus Sacerdos A Sanctuario Dei incipite si vllus iam pudor si vlla pudicitia si vlla superest bene viuendi vel spes vel ratio VVith what Monsters of Filthinesse with what Vilenesse with what Pestilence be they not corrupted and defiled in the Holy Churche of Rome as wel the Prieste as the People Beginne euen with the Sanctuarie of God if there be any Shame if
keepe them stil to it If they doo ouerthrowe Idolles if they take away Superstition and sette vp againe the true woorshipping of God why doo they by and by make an outcrie vpon them that sutche Princes trouble al and presse by violence into an other bodies office and doo therein wickedly and malepeartly What Scripture hathe at any time forbidden a Christian Prince to be made priuie to sutche causes Who but themselues alone made euer any sutche Lawe M. Hardinge Ye confounde the offices of the Spiritual Gouernours and Temporal Magistrates VVhat Kinges and Princes maie doo what they be commaunded to doo and ought of dutie to doo in Gods name let them doo and wel maie they so doo VVho is he that gainesaithe If by the pretensed example of Dauid and Salomon ye animate them to intermeddle with Bishoply offices then beware they saie wee that Gods vengeance light not vpon them for sutche wicked presumption whiche lighted vpon king Ozias for the like offence Ye teache Princes to vse violence against Priestes as though theire faultes coulde not be redressed by the Prelates of the Clergie of whom ye speake by spiteful surmise as though God had vtterly withdrawen his holy spirite from them But forasmuche as Christe assisteth his Churche alwaies and shal neuer faile in thinges necessary it is not to be doubted but the Churche shal euer be prouided of somme good Gouernours so as though somme slugge and slepe yet somme other shal wake and diligently attende their charge Priestes haue their Ecclesiastical courtes where their defaultes and offences maie duely and Canonically be punished and the offenders by Priestly discipline be redressed Neither is it conuenient for a Kinge to come into Priestes consistories nor to cal Priestes before him to his owne seate of iudgement So many as be necessary to minister and performe those thinges that apperteine to the building vp of Christes Body the Churche vntil it comme to his perfection S. Paule reckeneth by name in his Epistle to the Ephesians saieing that Christe hath to that ende placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Shepeherdes and teachers Kinges and Princes bee not there named as they who haue their propre rancke That the people be to be stirred by vs to more feruent deuotion to worship God and somme perhaps to be warned of somme cases of superstition we graunte But that any other manner or kinde of woorshippinge of God is either by vs or by temporal Princes to be sette vp in Christes Churche that wee denie The B. of Sarisburie Wee Confounde not these Offices M. Hardinge as yee beste knowe but rather teache eche man carefully to attende his owne Office You and youre Fathers haue brought Confusion of Offices into the Churche of God in that yes haue made youre Pope Heire Apparente vnto the Empiere and haue armed him with al manner Authoritie Spiritual and Temporal and haue geeuen him the right of Bothe Swerdes For thus youre owne Pope Nicolas telleth you stoutely in his owne behalfe Christus Petro Aeternae vitae Clauigero Terreni simul Coelestis Imperij iura cōmisit Christe hath committed vnto Peter the Keiebearer of Euerlastinge Life the right as wel of the Earthely as of the Heauenly Empiere Thus by youre Doctrine Priestehoode Kingdome Popedome Empiere are al conueighed wholy into one mannes handes and so by youre handlinge one man is Prieste Kinge Pope and Emperoure al at once This perhaps vnto the wise maie seeme to be somme Confusion of Offices Touchinge that ye write of the rasshe attempte of Kinge Ozias yee seeme not to vnderstande neither out woordes nor your owne For wee teache not Princes to Offer vp Incense in Sacrifice as Ozias did or by intrusion to thruste them selues into Bishoppes roumes or to Preache or to Minister Sacramentes or to Binde or to Loose But onely to discharge theire owne Offices and to doo that dutie that Dauid Salomon Ezechias Iosias and other Noble and godly Kinges did and euermore was lawful for the Prince to doo As for Right of Place and Voice in Councel it perteineth no lesse to the Prince then to the Pope as hereafter it shal better appeare Yee saie Christe shal alwaies assiste his Churche and shal euermore prouide her of good Gouernours Thus be youre negligence and carelesse slouthfulnesse neuer so greate bee youre liues neuer so loose bee you Doumbe Dogges not hable to barke bee you Lanternes without Light bee you Salte without sauoure yet yee euermore dreame sweetely of Christes Promise and assure youre selues vndoubtedly of his assistance Euen as he that sommetime saide Pan curer oues ouiumque magistros Woulde God youre Bishoppes woulde doo their dutie and doo it faithfully The worlde shoulde haue lesse cause to complaine Notwithstandinge Christe is euermore mindeful of his promise For when he seeth his Churche defaced and laide waste he raiseth vp faitheful Magistrates and godly Princes not to doo the Priestes or Bishoppes duties but to force the Priestes and Bishoppes to doo theire duties But yee saie Christe hath placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Pastoures somme Teachers Kinges ye saie and Princes bée not there named Hereof yée conclude Ergo The Prince maie not cause the Abuses of his Church to be refourmed nor ouersee the Priestes and Bishoppes if thei be negligente nor force them to doo their dueties I marueile M. Hardinge where yée learned so mutche Logique Howe frame yee this Argumente In what Moode In what Figure With what cement can yée make these séely loose partes to cleaue togeather It pitieth me to sée your case For by like fourme of Argumente and with mutche more likelihoode of Reason wée maie turne the same againste your selfe and maie saie thus Christe hath placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Pastoures somme Teachers The Pope and his Cardinalles are not here named Apostles they are not For the Apostles were but twelue Prophetes they are not for they Prophesie nothinge Euangelistes they be not for they Preache not Pastours or Feeders they are not for they Feede not Doctours or Teachers they are not for they teache not Ergo by this Authoritie of S. Paule and by your owne Argumente The Pope and his Cardinalles be vtterly excluded and maie not meddle with the charge of the Churche of God In sutche good Substantial sorte Pope Paulus 3. not longe sithence reasoned againste the Emperoure Charles the Fifthe En ego supra Pastores meos Beholde saithe God Almighty I wil pounishe my Priestes and Bishoppes for their negligence and wickednesse Ergo saithe Pope Paulus The Prince or Emperoure maie not pounishe them In this your manner of Reasoning M. Hardinge there are welneare as many Errours as there be woordes The firste is Ignoratio Elenchi which is the grossest Fallax of al the reste Secondly yee conclude without either Moode or Figure as a very childe
muste the Emperoure néedes geue eare vnto him and beleeue him without exception Certainely in the Olde Lavve if the Bishop either had benne negligente in his Office or of malice or ignorance had answeared vntruthe he was euermore vnder the General controlmente of the Prince VVithin the Churche yée saie the Prince is inferioure to the Prieste notwithstandinge without the Churche he is in Temporal cases aboue the Prieste Thus yee fetche your mater rounde within without and rounde aboute with al the Circumstances as if Princes were as changeable as your selfe and woulde be other without then they are within In déede in that the Prieste dothe his Office in that he either openeth Goddes VVil or declareth his threates or rebuketh sinne or Excommunicateth and cutteth of a deade member from the Body so farre foorthe the Prince be he neuer so mighty is infeâ—iour vnto him But in this respecte the Prince is infertoure not onely to the Pope or Bishop but also to any other simple Prieste And the Pope him selfe in this respecte is inferioure to his Confessoure be he neuer so poore a Prieste So the Emperoure Constantinus was woonte to saie to the godly Bishoppes Bee you Bishoppes within the Churche and I wil be Bishop without But if the Bishop had beene faulty either in Negligence or in Falsehedde whether he had benne within the Churche or abroade he was alwaies to be controlled by the Prince Yee saie VVhen the Highe Prieste had geeuen Sentence the Prince mighte see the Execution thereof to be donne And thus yée make the Emperoure the Popes man to put his Sentence in Execution So Pope Bonifacius S. telleth you Materialis Gladius exercendus est manu Regum Militum sed ad nutum Patientiam Sacerdotis The Temporal Swerde muste be drawen by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste But I beseehe you at whose becke did Kinge Salomon depose Abiathar the Highe Prieste At whose becke did Iosias and other godly Princes of whome wée haue saide before redresse the Religion of God whiche they founde shamefully decaled At whose becke did they rebuke the carelesse negligence of the Priestes Verily one of your owne Doctours saithe In Veteri Lege Sacerdotes qui Reges inungebant indubitanter Regibus subdebantur In the Olde Lawe the Bishoppes that aâ—ointed the Kinges out of doubte were subiecte vnto the Kinges And S. Augustine saithe Quando Imperatores Veritatem tenent ipsa Veritate contra Errotem iubent quisquis illud contempserit ipse sibi iudicium acquirit Nam inter homines poenas Iuit apud Deum frontem non habebit qui hoc facere noluit quod ei per Cor Regis ipsa Veritas iussit When the Emperoure holdeth the Truthe and by force of the same Truthe geeueth out Lawes and Proclamations againste Erroure who so euer despiseth the same procureth iudgemente againste him selfe For he shal be pounished before menne and before God he shal haue no face that refused to doo that thinge that the Truthe it selfe through the harte of the Prince hathe commaunded him The Apologie Cap. 12. Diuision 2. The Christian Emperours in the olde time appointed the Councelles of the Bishoppes Constantine called the Councel at Nice Theodosius the firste called the Councel at Constantinople Theodosius the seconde the councel at Ephesus Martian the Councel at Chalcedon M. Hardinge The callinge or summoninge of Councelles maie be donne either by waie of auctoritie whiche the caller himselfe hath or by waie of auctoritie whiche he taketh of an nother If Constantine the two Theodosians and Marcian called the foure firste generall Councelles by their Auctoritie onely then were they no generall Councelles Neither coulde their decrees binde the whole worlde For although they were greate Emperours yet was not the whole Christian worlde vnder them And therefore those Christian Bishoppes who liued in Persia in Ethiopia in Scotland in Scythia or in any other lande not subiect to the Emperour were neither bounde to come nor bounde to obey the Lawes made by them who were not their Superiours But if it be farre from reason that a generall Councell shoulde not binde all Bishoppes and all Christians it is also farre reason to saie that Emperours called generall Councelles by their owne onely auctoritie In deede they called them by the assent of the Bishop of Rome VVho beinge the generall Shepeherde of Christes stocke and therefore also of all Bishoppes might commaunde all his Sheepe to come togeather excepte they were reasonably to be excused and they were bounde to be heare his voice and to obey his decree So that although ye proued the Emperours to haue summoned and called the foure firste Councels yet were ye not able to proue they did it without the assent of the Bishoppes of Rome which for the time sate in Peters chaire And by the force of that assent the deede must take effecte And this muche generally Now to prooue vnto you that S. Syluester assented to the callinge of the firste Councell at Nice it is to be considered that he onely hath auctoritie to ratifie who hath auctoritie to commaunde and to geue assent and strength from the beginninge For none other difference is betweene commaundinge assentinge auctorizinge and ratifying but that assentinge is common to them al commaundinge is a thinge that goeth before the facte auctorizinge is the makinge of a thinge good by present agreeinge to it whiles it is donne ratifyinge is the allowinge of it when it is donne If then I shewe both that the Pope did ratifie the callinge of the generall Councels and auctorize them I shewe muche more that he assented to the callinge of them The auctorizinge is proued by reason he sente his Legates to euery of them As S. Syluester sent Osius Cordubensis of the prouince of Spaine vnto Nice with Victor and Vincentius Prâ—estes of the Citie of Rome Of which the last twoo beinge them selues no Bishops yet for that they were Legates of the chiefe Bishop did in the firste place put vnto the decrees of that councell their consent and names writinge after thus sorte Pro venerabili vito Papa Episcopo nostro Syluestro subscripsimus VVe haue subscribed for the reuerent man our Pope and Bishop Syluester And at the very same time that the generall councell was kepte at Nice S. Syluester called an other Councell in Rome at the whiche two hundred seuenty and fiue Bishops were assembled And it is expressely written in the same Councell Syluester collegit vniuersam Synodum Episcoporum cum consilio Augusti vel matris eius Syluester gathered together the whole Synode of the Bishoppes with the Counsell of the Emperour or * his mother VVhy his counsell was needeful it appereth there Because the Emperoure bare the charges of their diete and carriage So that his counsell was necessary not chiefely for Religion but rather for supportation
he would not onely haue taken counsel of Nectarius the Catholike Bishop but also of the Arians Macedonians and Eunomians For he is not a right Iudge that calleth one side onely to him and in iudgemente is ruled by it If then it be plaine that the Emperoure onely consulted with Catholiques it is no lesse plaine that he sate not Iudge vpon the Catholiques VVhat did he then Verely he entended to execute that iudgement whiche the Bishops had pronounced at Nice and therefore he conferred onely with menne of that side And because he was enstructed that by disputation no good should come he chose this way to make al to write their opiniōs Not that he minded nowe to lerne his Faithe out of their writinges sith he had lerned that longe before and professed the same in his Baptisme but he sought a way whereby to put al Heretiques to silence Therefore hauing read al the writinges and hauinge made his praier to God for grace to chose the better side whiche also he made not doubtinge of his Faithe for els he were an Infidel and vnworthy to be a Iudge euen in the Temporal matters among Christians but partely he declared that al goodnes is to be asked of God partely he would the Heretiques to vnderstande that he wont not to worke with affection but with the feare of God Thus hauing praied and readen the writinges he executed the iudgemente of the Nicene Councel and reiected those Heretiques Nowe to retourne to the wordes of the Apologie how saie thei that the Emperoure not onely sate among Bishoppes but also causae disceptationi praefuit was chiefe Ruler and moderatour of the reasoning and debating of the mater Thei cannot saie thus as of a Councel whereof thei talke For there was no Councel indicted not onely by the Pope but neither by the Emperoure nor by any other Archebishop ‡ It was a priuate callinge together of certaine heades of eche Secte and not a solemne ordinarie councel If there were no Councel of Bishoppes no sittinge of Bishoppes if no sitting no presidence at al. Howe then was Theodosius President and Iudge of Ecclesiastical causes If we shal reporte the thinge as it was in truthe done onely Theodosius vsed a politike way to put Heretiques to silence Other iudgement he tooke not vpon him as he that protested alwaies that Spiritual causes and controursies of Doctrine could not better be decided then by Bishoppes For whiche saieinge S. Ambrose praised him So that we are sure of Theodosius that he neuer meante to intermedle with Ecclesiastical maters otherwise then to execute the Bishoppes Decrees The B. of Sarisburie Here yee saie it is a woonder to see howe these menne abuse the Ecclesiastical stories It was a Priuate Councel yee saie whereat Theodosius was present and not a General As if this poore healpe were sufficiente to salue the mater or as if a Priuate Councel were no Councel Or as if an Emperoure might sitte as a Iudge in priuate Councelles but not in General The storie in briefe is this Theodosius the Emperoure the better to bringe his Churches into Vnitie Commaunded an Assemblie of y◠Bishoppes and beste Learned to appeare before him and eche parte to write a seueral Confession of his Faithe that he him selfe might Iudge bitweene them whiche Faithe were the beste Hauing receiued theire writinges he willed Publique Praiers to be made and also bothe openly priuately praied him selfe that it might please God to assiste him with his Holy Sprite and to make him hable to Iudge iustely Then he perused and considered eche Confession a sunder by it selfe allowed onely the Catholiques and Condemned the Confessions that were written by the Arians and Eunomians and tare them in peeces This is the true reporte of the storie M. Hardinge Whatsoeuer yee haue added hereunto as your manner is it is your owne Nowe whether the Emperoure Theodosius tooke vpon him to Heare and Determine Ecclesiastical Causes of Religion or no I reporte me to your owne indifferente iudgemente But yee wil saie The Emperoure presumed not to Iudge any thinge of him selfe but was wholy ruled by the Bishoppes as the executoure of their willes And hereof yee saie yee are wel assured Thus by your handlinge yee make the Prince onely your Bishops man to strike blindely whomsoeuer your Bishop shal Commaunde to Condemne to Depriue to Spoile to Kille his owne Subiectes not of any Iudgemente or Knowledge but onely vpon the doubteful Credit and at the pleasure of your Bishop So simple yee make this Godly Emperoure in his dealing He willed the Cōgregation to praie He praied him selfe that God would directe him with his Sprite and geeue him wisedome to discerne the Truthe He Conferred the Confessions He weighed eche Reason He allowed one side for true and godly Al the reste he Condemned for false and wicked And yet ye saie yee are sure of Theodosius that he intended not to Iudge whether of al these Sectes were the truer And so by youre discretion he bothe Allowed and Condemned withoute Iudgemente he knewe not what The Apologie Cap. 14. Diuision 1. In the Councel of Chalcedon a Ciuile Magistrate Condemned for Heretiques by the Sentence of his owne mouthe the Bishoppes Dioscorus Iuuenal Thalassius and gaue Iudgemente to put them downe from theire Dignities in the Churche M. Hardinge VVhere true and good mater wanteth for defence of this cause these menne care not what thei bringe so they make a shewe of some Learning to deceiue the vnlearned Firste for condemnation of Heretiques by sentence of a Ciuil Magistrate they alleage the name of the long Councel of Chalcedon not shewing in what Action or parte thereof it maie be founde True it is that al these three are named in that Councel Dioscorus Iuuenalis and Thalassius But that al three were condemned wee finde not Mutche lesse that were condemned by any Ciuil Magistrate doo we finde The condemnation of Dioscorus Archebishop of Alexandria was pronounced by the Legates of the Pope of Rome in forme as foloweth Paschasinus hauinge asked the consent of the Fathers present in the Councel to the condemnation of Dioscorus after his faultes rehearsed with his two felowes Lucentius Bishop of Tusculum and Bonifacius Prieste of the greate Churche of Rome saide The moste holy and blessed Archebishop of the great and elder Rome Leo by vs and by this present holy Synode with the thrise moste blessed and worthy of al praise Peter the Apostle who is the rocke and ‡ highest toppe of the Catholique Churche and who is the ‡ foundation of the right Faithe hath depriued Dioscorus as wel of the dignitie of his Bishoprike as also of his Priestly ministerie This was the sentence pronounced by the Popes Legates in the name of the Bishop of Rome vnder the Authoritie of Peter VVhiche sentence the whole Councel allowed This beinge true howe did the Ciuil Magistrate condemne Dioscorus VVas then
saithe Nec ego cuiusuis Episcopi mendacium quamuis ditissimi Veritati praeponam Pauperis Presbyteri Nec dedignari debet Episcopus si aliquando ignarus rudis sequacem non habeat multitudineÌ„ Neither wâ—l I sette more by any Bishoppes lie be he neuer so riche then I woulde sette by any Priestes Truthe be he neuer so poore Neither more the ignorante and vnlearned Bishop disdeigne if he see the people va willinge to folowe him Gerson saith Iudicium Conclusio Fidei licet Authoritatiue specteÌ„t ad Praelatos Doctores spectare tamen possunt ad alios quà m Theologos Deliberatio sicut Cognitio super his quae Fidem respiciunt Ita vt ad Laicos etiam hoc possit extendi plùs aliquando quà m ad multos Clericorum Notwithstandinge the Iudgemente and Conclusion of Faithe belonge by Authoritie vnto Bishoppes and Doctours yet as wel the Deliberation hereof as also the knovvledge and Iudgemente concerninge maters that touche the Faithe maie belonge vnto others too bisides the Diuines or Doctoures and Professours of Diuinitie Yea it more sommetimes be extended euen vnto the Laiemenne And more sommetimes vnto them then vnto many Priestes The Emperoure Iustinian in Ecclesiastical Causes oftentimes vseth these woordes Definimus Mandamus lubemus c. Wee Determine wee Conclude wee Commaunde wee Bidde Touchinge Bishoppes he writeth thus Definimus vt nullus Deo amabilium Episcoporum foris a sua Ecclesia plus quà m per totum annum abesse audeat Wee Define or Determine that none of the Godly Bishoppes shal dare to be absent from his Church more then by the space of one whole yeere Here yée sée the Temporal Prince in an Ecclesiastical Cause saithe Definimus To be shorte Pope Nicolas him selfe saithe writinge vnto the Emperoure Michael Vbinam legistis Imperatores Antecessores vestros Synodalibus Contentionibus interfuisse Nisi fortè in quibusdam vbi de Fide tractatum est quae Vniuersalis est quae omnium Communis est quae non solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos VVhere haue you readde that your Predecessours being Emperours were euer Present at our Disputations in Councelles Onlesse happily it vvere in certaine cases vvhereas mater vvas moued touchinge the Faithe For Faithe is Vniuersal and Common to al and perteineth not onely vnto Priestes but also vnto Laiemen and generally and thorovvly to al Christians Thus yée see M. Hardinge by the Popes owne Iudgemente that Cases and Disputations of the Faithe belonge as wel to the Temporal Prince as to the Pope The Apologie Cap. 14. Diuision 5. Truely there had benne no neede to handle so plaine a mater as this is with so many woordes so at lengthe if wee had not to doo with those menne who for a desire they haue to striue and to winne the maisterie vse of course to denie al thinges be thei neuer so cleare yea the very same whiche they presently see and beholde with theire owne eies M. Hardinge The matter ye speake of is so cleare that from the beginninge of the worlde to this daie no secular Prince can be named who by the ordinary power of a Prince without the gifte of prophecie or special reuelation did laudably intermeddle with Religion as a iudge and ruler of spiritual causes The reason thereof is cleare Religion is an order of Diuine worshippinge belonginge to God onely whereupon no man hath power but he that is called thereto by God He is called in the iudgemente of men who can shewe his callinge out wardly as by consecration and imposition of handes Priestes and Bishops are called to be the dispensatours of the mysteries of God In that consecration the keies of knowledge and discretion the power of blindinge and loosinge is geuen If a secular Prince can not shewe the keies geuen to him howe dareth he aduenture to breake vp rather then to open the clasped booke of God the dore of the Churche and the gates of the Kingedome of heauen VVherefore S. Ambrose saide vnto Valentinian Quando audiuisti Imperator in causa Fidei Laicos de Episcopo iudicasse VVhen haste thou hearde Emperoure Laymen to haue ben iudges of a Bishop in the cause of Faithe And yet nowe these menne thinke that whiche S. Ambrose neuer hearde of not onely to haue ben vsed continually the firste fiue hundred yeres after Christes birthe but also to be as cleare a matter as if we behelde it with our eies The B. of Sarisburie The Temporal Prince yée saie hath not the Keies of the Kingdome of Heauen Ergo he maie not iudge in Ecclesiastical Causes nor geeue Definitiue Sentence in General Councel This is a very sely poore Argumente M. Hardinge as hereafter it shal appeare But S. Ambrose saithe vnto the Emperoure Valentinian When did your Maiestie euer heare that in a Cause of Faithe a Laiemenne were Iudges ouer Bishoppes Here M. Hardinge by the waie S. Amrbose géeueth you to vnderstande that onlesse it be in a Cause of Faithe a Laieman maie be Iudge ouer a Bishop whiche thinge is contrarie not onely to your Former Doctrine but also to the whole course and practise of your Churche of Rome Howe be it touchinge the meaning of these woordes it behoueth vs to knowe Firste the cause wherefore S. Ambrose so shunned and fledde the Emperours Iudgemente Nexte before what Iudges he desired to be tried First the Emperoure Valentinian at that time was very yonge as wel in Age as also in Faithe He was not yet Baptized He knewe not the Principles of Christes ReligioÌ„ He was an Arian Heretique and beleued not the Godhedde of Christe but bent al his studie and power to mainteine the Arians He woulde haue thruste out the Christianes woulde haue possessed the Heretiques in theire Churches and to that ende had raised his Power and filled Millaine ful of Souldiers He saide It was lawful for him to doo what him listed Briefely his whole dealinge was ful of force violence sutche as hath benne séene in somme Countries not many yéeres sithence In consideration hereof S. Ambrose woorthily refused him to be his Iudge And therefore he saide vnto him Tolle Legem si vis esse Cerramen Take awaie the rigoure of your Lavve if ye wil haue the mater tried by Disputation Againe Noli te grauare Imperator vt putes te in ea quae Diuina sunt Imperiale aliquod ius habere Noli te extollere Esto Deo subiectus Scriptum est quae Dei Deo quae Caesaris Caesari O my Lorde trouble not your selfe to thinke you haue any Princely Power ouer those thinges that perteine to God Vaunte not your selfe be subiecte vnto God It is written Geue vnto God that belongeth vnto God Geue vnto Caesar that belongeth vnto Caesar But as S. Ambrose saithe The Emperoure hathe no Povver ouer Goddes causes so maie wee likewise and
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
thus haue they persecuted the Prophetes that were before you The Apologie Cap. 2. Diuision 2. They crie out vpon vs at this present euerie where that we are al Heretiques and haue forsaken the Faith haue with newe persuasions wicked learninge vtterly dissolued the concorde of the Church M. Hardinge Yf ye haue forsaken the Faithe ye were Baptized in if ye be gonne from the faithe whiche S. Eleutherius Pope and Martyr the first Apostle of Britayne preached in this lande by Damianus and Fugatius within little more then one hundred yeres after Christes death if ye refuse the Faithe which Gregorie the Greate that holy Pope caused to be Preached to our Auncestours the Englishe nation by Augustinus Melitus and other holy Priestes and haue thereby dissolued the vnitie of the Catholike Churche and leaue not to maineteine the doctrine whereby the same vnitie is dissolued all this presupposed Wee see not but that this crie made vpon you is true For then are ye Heretikes in deede The B. of Sarisburie As wel this reporte of Eleutherius as also the other noted in the margin of Augustine that the one was the first Apostle of the Britannes the other of the Englishe are both vntrue For it is certaine that the Churche of Britannie nowe called England receiued not first the faithe from Rome Lucius the Kinge of this Countrie had receiued the Gospel of Christ and was Baptized welneare one hundred and fiftie yeres before the Emperoure Constantine and the same Constantine the first Christened Emperoure was borne in this Ilande And notwithstanding Eleutherius the Bishop of Rome at the Kinges special request sent hither Fugatius and Damianus to enforme the Bishopes and Cleregie and to bringe thinges to better order yet vndoubtedly the Churche Faithe of Christ had benne planted here a longe while before they came eyther by Iosephe of Arimathaea either as Theodoretus writeth by S. Paule the Apostle passinge this waye into Spaine or as Nicephorus saithe by Simon Zelâ—tes or by the Gréekes or by some others As for our Augustine of Englande for it was not S. Augustine the learned Doctour neither was he so godly a man as M. Hardinge maketh him for as Galfridus writeth of him he was cruel disoaineful prowde and arrogant and no way méete to be called an Apostle Neither was he the first planter of the Faithe in Englande For the Faithe was planted here many hundred yeres before his comminge Tertullian saithe of his time Britannorum inaccessa Romanis loca subduntur Christo The countries of Britannie whiche the Romaines coulde neuer atteine vnto are now subiecte to Christe Origen saithe of his time Terra Britanniae consensit in Religionem Christi The Lande of Britannie hath agreed to Christes Religion Athanasius of his time saithe Episcopi Aphricae vniuersae Siciliae Sardiniae Hispaniarum Galliarum Britanniarum sese ad Concilium contulerunt The Bishoppes of al Aphrica Sicilia Sardinia Spaine Fraunce and Britannie came thither to the Councel holden at Sardica Constantinus the Emperour in his time maketh mention of the Christian Churches in Britannie S. Hilarie in his time intituled his letter in this wise Clericis Tololanis Prouinciarum Britannicarum Episcopis To the Cleregie of Tolouse and to the Bishoppes of Britannie Chrysostome of his time saithe Et Iusulae Britannicae extra hoc mare sitae in ipso Oceano positae senseruÌ„t virtutem Verbi Dei The Ilandes of Britannie beinge in the very Ocean far out of this our Sea haue felt the power of Goddes Woorde Theodoretus of the time of the Emperour Iouinian saithe thus Huic Fidei consenserunt omnes Ecclesiae quaeque in Hispania sunt quaeque in Britannia To this Faith haue agreed al the Churches bothe of Spaine and of Britannie These recordes may séeme sufficient if it please M. Hardinge to receiue them And al and euery of these liued sundrie hundred yéeres before the arriual of Melitus and Augustine Yf any man shal happen to replie The Faithe was then vtterly rooted out by the inuasion of the Englishe men beinge Heathens that mater is already answeared in my Former Replie to M. Hardinge Certainely Beda saithe The Quéene of Englande was then Christened and that there were then in this Realme seuen Bishoppes and one Archebishop with other moe greate learned Christian menne As touchinge this Augustine wée are not bounde to al his dooinges Although M. Hardinge allowe him Apostolike authoritie yet al his heastes were not Gospel The Churche in his time was growen to muche corruption as it may many waies appeare by sundrie places of S. Gregorie Verily Beda saithe The Bishoppes and learned Christians of this Countrie vtterly refused to receiue this newe Apostle with his Religion And yet were they right Catholique and godly menne And Galfridus saithe Erant septem Episcopatus Archiepiscopatus Religiosiscionis Praesulibus muniti Abbatiae complures in quib grex Domini rectum ordinem tenebat There were then in Englande seuen Bishoprikes and one Archebishoprike possessed with very godly Prelates and many Abbies in whiche the Lordes flocke helde the right Religion The Apologie Cap. 2. Diuision 3. That wee renewe and as it were fetche againe from Hel the olde and many a daie condemned Heresies that wee sowe abroade newe sectes and suche broyles as neuer earst were hearde of also that we are already diuided into contrarie partes and opinions and could yet by no meanes agree wel amonge out selues M. Hardinge Sith that ye raise vp againe the heresie of Aerius in deniynge praier for the dead who was for the same accoÌ„pted an Heretike aboue a leuen hundred yeres past sith that ye raise vp the Heresie of Manichaeus that liued before him in taking awaire free willâ— sith that ye raise vp the Heresie of Vigilantius in refusinge to praie to Sainctes and to honour their holy Reliques and to keepe lightes in Churches to the honour of God and many other Heresies beside of olde time condenmed sith that ye raise vp the Heresie of Berengarius in deniyng the presence of Christes very Body in the blessed Sacrament of the Aultar and sith that ye adde to those mo Heresies of your owne as the appointing of the supreme Pastorship or regiment of the Churche in all thinges and causes spiritual to a laye Magistrate the deniynge of the external Sacrifice of the Churche whiche wee cal the Masse the maintenance of the breache of Vowes of Pouertie Chastitie and Obedience Againe sithe that your Diuision into sundrie sectes can neither be dissembled nor defended whereof we shal speake hereafter more largely al these thinges beside sundrie other of like enormitic beinge true as they be most true this other crie made vpon you is true The B. of Sarisburie This heape is greate in shewe and light in substance Touching Berengarius gentle Reader for shortnesse sake I must referre thée to my Former Replie
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
Habitu victu instructu sensu ipso denique sermone Proauis renuÌ„tiastis Laudatis semper Antiquitatem nouè de die viuitis Per quod ostenditur dum à bonis Maiorum institutis deceditis ea vos retinere custodire quae non debuistis cùm quae debuistis non custoditis Where is your Religion where is the reuerence dewe to your forefathers You haue forsaken them in your apparel in your diet in your order in your meaning and in your speeche Ye change your life daily yet ye praise Antiquitie Whereby it appeareth while ye seaue the good orders of your Elders that yee keepe the thinges yee should not keepe seeinge ye keepe not the thinges ye should keepe The Apologie Cap. 2. Diuision 10. And that this mater should not seeme to be donne but vpon priuie sclaunder and to be tossed to and fro in a corner onely to spite vs there haue benne besides wilily procured by the Bishop of Rome certaine persons of eloquence yenough and not vnlearned neither whiche should put theire healpe to this cause nowe almost despaired of and shoulde polishe and set foorthe the same bothe in bookes and withe longe tales to the ende that when the mater was trimly and eloquently handled ignorant and vnskilful persons might suspecte there was somme greate thinge in it In deede they perceiued that theire owne cause did euery where goe to wracke that their steightes were now espied and lesse esteemed and that theire healpes did dayly faile them and that theire mater stoode altogeather in greate neede of a cunninge spokesman M. Hardinge VVee cannot despaire of this cause onlesse wee would forsake our Faithe as ye haue For beleuinge Christe whiche our faithe leadeth vs vnto wee cannot mistruste the continuance of this cause Heauen and Earthe shal passe but my woordes shal not passe saithe Truthe it selfe And his woordes tel vs that he wil be with his Churche al daies to the worlds ende And that he hath besought his Father to geue to it the Sprite of Truthe to remaine with it for euer Then be wee moste assured of this cause VVee tel you therefore it standeth and shal stande by Christes presence and by the Holy Ghostes assistance to the ende Your cause yet standeth not but wauereth and tottereth as that whiche S. Paule termeth a puffe of doctrine and doubtlesse shortely fall it shall as all Heresies haue fallen The authours and professours of them be dead and rotten in Helfire with weepinge and grintinge of teeth The like iudgement lookeye and your folowers to haue if ye repent not and reuoke your Heresies by time The B. of Sarisburie Wee cannot despaire saithe M. Hardinge of the continuance of our cause For Heauen and Earthe shal passe but Christes VVoorde shal not passe He wil be with vs al daies to the worlds ende c. These Woordes M. Hardinge be true and certaine and therefore our hope is the firmer Christe hath promised that the Sprite of Truthe shal remaine for euer but not in the Pope and his Cardinalles For thereof he made no promise Nay rather the Prophete Esai saithe The Sprite of God shal rest vpon the poore and méeke harted that trembleth at the Woorde of the Lorde The Churche of God shal stande stil yea though Rome were possessed with Antichriste It is true that Christe saithe Euery plante whiche my Heauenly Father hath not planted shal be rooted vp Vpon whiche woordes S. Hilarie saithe Significat Traditionem hominum cruendam esse cuius fauore transgressi sunt Praecepta Legis He meaneth that the Tradition of man for whiche Traditions sake they haue broken the Lawe of God shal be taken vp by the rootes Heauen and Earthe shal passe and your fantastes and diuises M. Hardinge shal passe the Lorde hath spoken it But the Woorde of God and his Churche shal endure for euer But M. Hardinges Almanake saithe Our Doctrine shal fal and that very shortly Herein I professe I haue no skil Goddes wil be donne It is his cause what so euer shal happen his name be blessed for euer In like sorte the Heathens in olde times as S. Augustine saithe vaunted them selues against the Faithe of Christe Ad certum tempus sunt Christiani postea peribunt redibunt Idola redibit quod erat anteà Verùm tu cùm expectas miser Infidelis vt transtant Christiani transis ipse sine Christianis These Christians are but for a while â—al they shal and that shortly Then shal our Idols come againe and it shal be as it was before But O thou miserable Infidel while thou lookest that the Christians should passe thou possest awaie thee selfe without the Christians Againe be saithe Ecce veniet tempus vt finiantur non sint Christiani Sicut coeperunt ad aliquo tempore ita vsque ad certum tempus erunt Sed cùm ista dicunt sine fine moriuntur permanet Ecclesia praedicans brachium Domini omni generationi venturae They saie behold the daie wil come when al these Christians shal haue an ende As they had a time to beginne so shal they haue a time to continewe But while they make these crakes they them selues die without ende But the Churche contineweth stil praisinge the almighty arme of God to euery generation that is to come But ye saie The Authours and Professours of our Doctrine be damned in Hel fiere and crie Peccaui This is a very terrible kinde of talke But it is a rashe parte for you M. Harding so suddainely to skip into Goddes Chaire and there to pronounce your Sentence Definitiue like a Iudge But God wil iudge of your iudgemente S. Augustine saithe Alia est sella terrena aliud Tribunal Coelorum Ab inferiori Sententia accipitur à superiori Corona The earthly Chaier is one thinge the Iudgemente seate in Heauen is an other From the one wee receiue Sentence from the other we receiue a Crowne O M. Hardinge God graunte you maie once crie Peccaui lest the time come that ye shal crie out as it is written in the Booke of Wisedome These are they whom wee sometime had in derision and in a parable of reproche VVee fooles thoughte theire life madnesse and theire ende without honoure But nowe are they coumpted emonge the Children of God and theire portion is emonge the Sainctes The Apologie Cap. 3. Diuision 2. Nowe as for those thinges whiche by them haue benne laide againste vs in parte they be manifestly false condemned so by theire owne iudgementes which spake them partly againe though they be as false too in deede yet beare they a certaine shewe and coolour of truthe so as the Reader if he take not good heede maie easily be tripped and brought into errour by them specially when theire fine and cunninge tale is added thereunto And parte of them be of sutche sorte as we ought not to shunne them as crimes or faultes but to acknowledge and confesse them as
thinges wel done vpon very good reason For shortely to saie the truthe these folke falsely accuse and sclaunder al our dooinges yea the same thinges which they them selues cannot denie but to be rightly and orderly donne and for malice doo so misconstrue and depraue al our saienges and dooings as though it were impossible that any thinge could be rightly spoken or donne by vs. They should more plainely sincerely haue gonne to woorke if they would haue dealte truely But nowe they neither truely nor sincerely nor yet Christianly but darkely and craftily charge and batter vs with lies and doe abuse the blindenesse and fondenesse of the people togeather with the ignorance of Princes to cause vs to be hated and the Truthe to be suppressed This lo ye is the power of darkenesse and of men whiche leane more to the amased wonderinge of the rude multitude and to darkenesse then they doo to Truthe Light and as S. Hierome saithe doo openly gainsaie the Truthe closinge vp theire eies and wil not see for the nonce But we geue thankes to the most good and mighty God that sutche is our cause where against when they would fainest they were hable to vtter no despite but the same whiche might as wel be wreasted against the Holy Fathers against the Prophetes against the Apostles against Peter against Paule and against Christe him selfe M. Hardinge The Catholikes doo not burden you with ought wherein by their owne iudgementes they condemne themselues as ye sclaunder them not onely here but oftentimes in your Booke For if they iudged otherwise they would not wittingly do against their iudgemente That is the special propertie of an Heretike whom S. Paule hiddeth al men to a voide knowinge that he that is suche is peruerted and seemeth euen condemned by his owne iudgement They shewe bothe your blasphemous Heresies and your wicked actes Luther ye knowe powred out his Heresies and villanies c. Your robbinge of Churches persecutinge of men for standinge sâ—edfastly in the faithe of the Holy forefathers your incestuous mariages of Monkes Friers and Nonnes your breache of solemne vowes for fleashly pleasure your prophaninge and abandoninge of Holy Sacramentes your contempt of auncient and godly ordinaunces and discipline of the Churche and suche other thinges of like estimation For in deede the catholikes doo persecute you if suche deserued entreatinge of euill persons maye be called persecution and al good folk besides wee grâ—â—te and shal so doe so longe as they love the Truthe and keepe them in the vnitie of the Churche Yet with no other minde doo they persecuâ—e you then Sara did Agar then Christ the Iewes whom he whipt out of the Temple then â—eter did Sâ—nom Magus The B. of Sarisburie Yewis M. Hardinge it might please you to remember that Bartholomaeus Latomus a Doctour of your side confesseth in writinge to al the worlde yâ— our request touchinge the Holy Ministration vnder Bothe Kindes accordinge to Christes first Institution is iuste and reasonable That Gerardus Lorichius an other of your owne side saithe Sunt Pseâ—docatholici qui Reformationem Ecclesiae quoquo modo remorari non verentur They be false Catholiques and this M. Hardinge he speaketh of you beinge one of your owne they be False Catholiques that hinder the Reformation of the Churche by al meanes they be hable He saithe you be false Catholiques far contrary to the common opinion and concludeth in the ende that the wilful mainteinance and sequel of your Doctrine in this pointe is as he calleth it Haeresis Blasphemia pestilens execrabilis An Heresie and a Blayhemie against God Pestilent and Cursed That others of your â—de confesse that this your vse of Ministration vnder one kinde whiche nowe ye cal Catholique began first not of Christe or his Apostles or any Ancient Learned Father but onely of the errour or as he better termeth it of the simple Deuotion of the People That Albertus Pighius the stoutest gallante of al your Campe graunteth there haue benne and be many Abuses in your Passe notwithstandinge ye haue tolde vs far otherwise That Pope Pius oftentimes graunted and vsed commonly to saie He sawe great causes why Priestes shoulde be restoared to the libertie of Mariage That Pope Adrian by his Legate Cheregatus confessed openly at Norenherg in the General Diet of al the Princes of Germanie that al the il of the Churche came firste à culmine Pontificio From the toppe Castle of the Pope And to be short M. Hardinge it might haue pleased you to remember that your selfe in your first Booke in the Defence of your Priuate Passe haue written thus Mary I denie not but that it were more commendable and more Godly on the Churches Parte if many well disposed and examined woulde be partakers of the blessed Sacramente with the Prieste Al these thinges M. Hardinge be they â—ses or Abuses Reasonable or Vnreasonable Right or Wronge Better or woorse Be they neuer so wicked neuer so Blasphemous neuer so cursed yet be they stoutly defended stil and no hope offered of amendement With what Conscience of your parte he onely sâ—eth that sâ—eth the Conscience You graunte ye persecute your brethren where ye haue the Swerd and maye persecute but as Sara did Agar as Christe did the Iewes and not otherwise Verily M. Hardinge that Christe or Sara were persecutours I haue not greatly heard But I remember Chrysostome saithe thus Nunquid Ouis Lupum persequitur aliquando Non sed Lupus ouem Sic enim Caim persecutus est Abel non Abel Caim Sic Ismael persecutus est Isaac non Isaac Ismael Sic Iudaei Christum non Christus Iudaeos Haeretici Christianos non Christiani Haeresicos Ergo ex fructibus corum cognoscetis eos What doothe the Sheepe perscute the Woulfe at any time No but the Woulfe doothe persecute the Sheepe For so Caim persecuted Abel not Abel Caim So Ismael persecuted Isaac not Isaac Ismael So the Iewes persecuted Christe not Christe the Iewes So the Heretiques persequute the Christians not the Christiaus the Heretiques 〈◊〉 ye shal knowe them by their fruites S. Augustine saithe Non eo modo persecutionem passi sunt Pseudoprophetae ab Elia quomodo ipse Elias à Rege nequissimo Neither were the Palse Prophetes so persecuted by Elias as Elias was persecuted by the wicked Kinge Surely Chrysostome saithe Quem videris in sanguine persequutionis gaudentem Lupus est Whome so euer ye see â—eioicinge in the Bloudde of persequution he is the VVoulfe But yée pretende greate good wil and saye Ye persecute and murder your Brethren for Loue as Christe persequuted the Iewes So I trowe Aristophancs saithe Philippides tooke a cudgel and beatte his Father and al for loue How be it M. Hardinge neither are you armed as Christe was armed nor was Christe armed as you are armed I must saye to you as S. Augustine saithe vnto the Heretiques the
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
Father Athanasius Nos ista Hausimus à Magistris diuinitùs afflatis qui Sacros Libros euoluerunt These thinges haue we learned of our Maisters or Fathers inspired from Heauen whiche haue Readde and perused the Holy Scriptures For S. Augustine very wel saithe Secundum hos Libros de coeteris Literis vel Fidelium vel Infidelium liberè iudicamus Accordinge to those Bookes of the Scriptures wee iudge frankely of al other writinges whether they be of the Faitheful or of the Vnfaitheful Therefore S. Hierome saithe Omni studio legendae nobis sunt Scripturae in Lege Domini meditandum die ac nocte vt probati trapezitae sciamus quis numus probus sit quis adulterinus Wee muste Reade the Scriptures with al diligence and muste bee occupied in the Lawe of our Lorde bothe daie and nighte that wee maye become perfite exchangers and be hable rightly to discerne what Monie is lawful and what is Counterfaite S. Hilarie saithe Hoc proprium est Apostolicae Doctrinae Deum ex Lege ac Prophetis in Euangelijs praedicare This is the very order of the Apostles Doctrine in the Gospel to Preache God out of the Lawe and the Prophetes Otherwise touchinge the discourse of natural reason S. Ambrose saithe No Creature either in Earthe or in Heauen is hable to reache the deapthe of these thinges Thus he saithe Mens deficit Vox silet non mea tantùm sed Angelorum Supra potestates supra Angelos supra Cherubim supra Seraphim supra omnem sensum est The minde is astonned the voice faileth not onely mine but also of the Angelles It is aboue the powers aboue the Angelles aboue the Cherubius aboue the Seraphins and aboue al manner vnderstandinge And therefore he saithe as it is alleaged once before Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum Sed audio I woulde not ye shoulde beleeue mee Lette the Scriptures be readde I saye not of mee selfe In the beginninge vvas the VVoorde but I heare it spoken And againe he saithe in the same Booke vnto the Emperour Gratian Facessat nostra Sententia Paulum interrogemus Let our Iudgemente stande aparte and let vs aske S. Paule the question But M. Hardinge saithe VVhoso euer maketh this argumente whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argumente It seemeth no greate pointe of Wisedome M. Hardinge to vpbraide others with folie without cause God encrease bothe you and vs in al wisedome and vnderstandinge in Christe Iesu How be it our Argumente howe so euer it hathe pleased you to fashon and to handle it as we meante it and made it had no sutche Folie Wherefore what so euer Folie is nowe come to it it is your owne it is not ours For wée denie not the Learned Fathers expositions and iudgementes in doubteful cases of the Scriptures Wée reade them our selues Wée folowe them Wée embrace them and as I saide before wée moste humbly thanke God for them But thus wée saie The same Fathers opinions and iudgementes for as mutche as they are sometimes disagréeable one from an other and sometimes implie contrarieties and contradictions therefore alone and of them selues without farther authoritie and guidinge of Goddes Woorde are not alwaies sufficient Warrantes to charge our Faithe And thus the Learned Catholique Fathers themselues haue euermore taught vs to esteeme and to weighe the Fathers The Ancient Father Origen saithe thus as it is reported before Ex Solis Scripturis examinationis nostrae discretio petenda est The discussinge of our Iudgemente muste be taken Onely of the Scriptures And againe Sensus nostri enarrationes sine Scripturis testibus non habent fidem Our Iudgementes and Expositions without witnesse of the Scriptures haue no credite Likewise S. Augustine Ego Solis Canonicis Scripturis debeo sine vlla recusatione consensum My consent without exception I owe not vnto any Father were he neuer so wel learned but Onely to the Holy Canonical Scriptures His reason is this Nam cùm Dominus â—acuerit quis nostrum dicat Illa vel illa sunt Aut si dicere audet vnde probat For where as the Lorde him selfe hath not spoken who of vs can saie It is this or that Or if he dare saie so howe can he prooue it And therefore he concludeth directly and in like woordes with S. Ambrose Ego vocem Pastoris inquiro Lege hoc mihi de Propheta Lege de Psalmo Recita de Lege Recita de Euangelio Recita de Apostolo I require the voice of the Shephearde Reade me this mater out of the Prophete Reade it mee out of the Psalmes Reade it out of the Lawe Reade it out of the Gospel Reade it out of the Apostles The Apologie Cap. 10. Diuision 1. Wherefore if wee he Heretiques and they as they woulde faine be called be Catholiques why doo they not as they see the Fathers whiche were Catholique men haue alwaies donne Why doo they not conuince and maister vs by the Diuine Scriptures Why doo they not calle vs againe to be tried by them Why doo they not laye before vs howe wee haue gonne awaye from Christe from the Prophetes from the Apostles and from the Holy Fathers Why sticke they to doo it Why are they afraide of it It is Goddes cause Why are they doubteful to commit it to the trial of Goddes Woorde Yf wee be Heretiques whiche referre al our controuersies vnto the Holy Scriptures reporte vs to the selfe same Woordes whiche wee knowe were sealed by God him selfe and in comparison of them sette litle by al other thinges what so euer maye be diuised by menne how shal wee saye to these folke I praye you what manner of men be they and howe is it meete to calle them whiche feare the iudgement of the Holy Scriptures that is to saie the Iudgement of God him selfe and doo preferre before them theire owne dreames and ful colde inuentions and to maintaine theire owne Traditions haue defaced and corrupted nowe these many hundred yeeres the ordinances of Christe and of the Apostles M. Hardinge VVe doo so For they condemned those that went against the Tradition of the Fathers and so doo wee The Scriptures consiste not in inke and paper but in the sense VVhiche sense the Holy Ghoste by Christes promise hath taught the Churche Epiphanius refutinge the Heretikes whiche named them selues Apostolikes saithe that the Scriptures haue neede of Speculation that is to witte to be wel studied and considered to the ende the force and power of euery argument maye be knowen It behoueth vs also saithe he to vse the Tradition For wee can not haue al thinges of the Holy Scripture Thus Epiphanius By Tradition without doubte he meaneth the sense and vnderstandinge receiued of the Fathers For that is the Keie of the VVoorde of God
as S. Peter taught by report of S. Clement This sense and vnderstandinge of the Lawe had the Ministers of the Lawe to whome the Traditions of Moses and of the Elders came as it were by handes Nowe wee require you to admitte this Tradition that is to saye the Catholike sense and vnderstandinge of the Scriptures whiche hathe benne deliuered vnto vs by the Holy Fathers of al Ages and of al Countries where the Faithe hath benne receiued And then we wil calle you againe to be tried by the Scriptures This haue the Catholikes layde before you oftentimes and this doo we shewe you in this Confutation He that despiseth you despiseth mee saithe Christe of his Churche Ye despise the Catholike Churche and therefore ye despise Christe What neede so many questions Sirs Your hote Rhetorike sheweth more courage in woorde then Victorie in deede Ye calle vs foorthe to the Scriptures as it were to the fielde Ye strike vs downe with woordes before ye come to encounter To shewe your brauerie in the moâ—stre ye referre your controuersies vnto the Holy Scriptures ye reporte you vnto the woordes sealed by God himselfe but we the Catholikes as ye pretende sticke at it we be afraide of it we doubte of thâ— mater we feare the Iudgement of Holy Scriptures we preferre our owne dreames and colde inuentions VVel nowe that ye haue tolde your lusty tale heare our sober answeare Oftenâ— times the true Scriptures are stretched foorthe to serue euil and false purposes The Iewes went about by the Scriptures to prooue that Christe was not so muche as a Iâ—ophete For they saide Searche the Scriptures and see that a Prophete riseth not out of Galiley By the Scriptures they would needes shewe him woorthy to die We haue a Lawe quod they and by our Lawe he ought to die because he hath made him selfe the Sonne of God The Diuel by alleaginge Scripture would haue deceiued our Sauiour him selfe and saide vnto him Scriptum est It is written The Arians were ful of the Scriptures and by the same as S. Ambrose writeth went about to prooue that Christe the author of al goodnesse was not good It is written quoth they Nemo bonus nisi vnus Deus None is good but onely God Likewise the Macedonians the Nestorians the Eutychians Now in this case your selues dooinge the like what may wee doo better then honour the Scriptures and seeke for their right Sense and Vnderstandinge Scriptum est It is Scripture saith S. Ambrose to the allegation of the Arians I acknowlege but the letter hath not the errour woulde God the Arians interpretation had not Apices sine crimine sunt sensus in crimine The letters be without crime the sense is in crime From the vnderstanding commeth Heresie not from the Scripture the sense not the woorde becommeth to be a crime saith S. Hilary Sithens then al standeth in the sense let vs agree first vpon the sense and interpretation of the Scriptures and then if we be not as ready as ye come foorth when ye liste vpbraide vs hardely and say lustely as here ye doo why sticke they to doo it why are they afraide of it As for the true sense and interpretation of the Scriptures where shal wee finde it but as before wee saide in the Catholike Churche The Churche hauinge Christe remaininge with it al daies to the ende of the worlde hauinge by promise of Christe the Sprite of truethe remaininge in it for euer hauing by Goddes owne ancient promise bothe the woordes whiche the Father hath put in the mouthe of Christe and the Sprite whiche he putte in him whereby it may vnderstand the meaninge of Goddes woordes wee maie not now seeke for the true sense vnderstanding and interpretation of the Scriptures any where but in the Churche Your owne Doctour Iohn Caluine him selfe â–ª whom ye folowe and esteeme so mutche admonisheth very wel and saithe it is specially to be noted that out of the Churche there is no light of the sounde vnderstandinge of the Scriptures This ground beinge laide on whiche eche parte must stande and be tried in crowe no more againste vs boast your selues no more VVe feare not the iudgement of the Holy Scriptures Nay it is your selues that feare this iudgment For your owne conscience telleth you that on this ground ye are the weaker side Yf ye stande with vs on this grounde ye shal neuer be able to defende your Maister Iohn Caluines doctrine touchinge Baptisme whiche hâ—â—â—aketh to be of so litle force against the manifest Scripture Let euery one of you saithe S. Peter be Baptized in the name of Iesus Christe to Remission of Sinnes Keepinge this grounde ye shal be borne from your Doctrine touchinge Absolution denyinge the Prieste to haue power to absolue penitentes by his Priestly Auctoritie but by Preachinge the Gospel to them contrarie to the plaine Scripture VVhose Sinnes ye â—orgeue they are forgeuen to them VVhose ye retaine they are reteined Yf ye refuse not this grounde ye shal be forced to restore the Sacrament of extreme Vnction â–ª and the vse of Holy Oyle againe whiche ye haue abandoned For what haue ye to saye against the Scripture It any sicke amonge you Let him cause the Priestes of the Churche to come in to him anointinge him with Oile in the name of our Lorde Abâ—dinge in this grounde ye shal be driuen to forsake your Zwinglian doctrine whiche putteth Signes and Figures I onely in the Sacrament of the Aultar for the True and Real Body of Christe there 2 presente contrarie to the 3 cleare Scripture This is my Bodie Beinge on this grounde ye shal soone geue ouer the maintenance of the Doctrine of your special Faithe and of your Iustification by Faithe onely as beinge contrary to the plaine Scripture Man is iustified by woorkes and not by Faithe onely To conclude for to shewe in howe many pointes ye maye be confuted by euident Scriptures it were in maner infinite if ye wil admitte this for a good grounde as ye midste needes admitte then shal ye not mainteine the Presumptuous Doctrine of your certaintie of Grace and Saluation contrary to that S. Paule counselleth VVith feare and tremblinge woorke your Saluation The B. of Sarisburie Whereas wée make reasonable requestâ— that God maye be vmpéere in his owne cause and that al our controuersies maye be iudged and tried by the Holy Scriptures M. Hardinge thereto answeareth thus The Scripture standeth not in the Wordes but in the Sense and the same Sense is continued by Tradition in the Churche Otherwise he saithe the Iewes the Arians the Nestorians the Eutychians and al other Heretiques were alwaies hable to claime by the Scriptures To conclude he maketh vp a greate emptie heape of the force of Baptisme of Holy Oile of Extreme Unction of Absolution of Signes of Figures of Onely Faithe and as it liketh him to calle it of the Presumptuous
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
he nothinge at al Or howe can he claime by Féedinge that neuer Feedeth Againe where learned M Hardinge to reason thus Christe is Ascended into Heauen Ergo the Pope is Heade of the whole Worlde Or thus Christe saide to Peter Feede my Flocke Ergo the Pope hath Vniuersal Power ouer the whole Churche of God How can he make these Argumentes to holde I wil not saie by Diuinitie but by any reasonable shifte of Logique But ye saie God speaketh not nowe vnto vs mouthe to mouthe nor sendeth vs downe his Angels from Heauen nor instructeth vs nowe by Visions as he did others in Olde times What of that wil it therefore folowe that al the worlde muste geue eare to the Pope Nay M. Hardinge Chrysostome saithe mutche better Bicause God speaketh not nowe vnto vs in sutche familiare sorte Ergo Suam erga Homines amicitiam innouare volens quasi longè absentibus literas mittit conciliaturus sibi Vniuersam hominum Naturam Therefore God mindinge to renewe his fauour to wardes Man sente his Holy Scriptures as it were his Letters thereby to reconcile to him selfe al Mankinde God speaketh not nowe vnto vs by his Angels but he hath already spoken vnto vs as S. Paule saithe by the mouthe and presence of his Onely Sonne And therefore he saithe againe Yf an Angel from Heauen woulde nowe Preache vnto vs otherwise then wee haue receiued wée shoulde holde him accursed But for the Vnitie and quiet gouernmente of the Churche of God S. Paule saithe Christe Ascendinge aboue al the Heauens hathe geuen not One Vniuersal Pope to rule the whole but some Apostles some prophetes some Euangelistes some Pastours some Doctours for the perfitinge of the Sainctes for the woorke of the Ministerie for the buildinge vp of the Body of Christe that wee maye al comme into the Vnitie of Faithe and of the knowledge of the Sonne of God By these meanes God thought it sufficient to preserue his Churche in Vnitie and neuer made mention of One Vniuersal Pope Therefore S. Cyprian saithe Vnus est Episcopatus cuius à singulis in solidum pars tenetur There is but One Bishoprike parte whereof of euery seueral Bishop is holden in whole And againe Ideò plures sunt in Ecclesia Sacerdotes vt vno Haeresim faciente coeteri subueniant Therefore are there many Bishoppes in the Churche that if one fal into Heresie the reste maye healpe Thus when Peter walked not vprightly to the Gospel Paule came with healpe and reproued him openly euen to his face Thus Irenaeus reprooued Pope Victor thus sundrie godly Fathers haue reprooued others Therefore S. Augustine saithe Deus docuit Petrum per posteriorem Paulum A quocunque enim Verum dicitur illo donante dicitur qui est ipsa Veritas Thus God instructed Peter by Paule his pâ—nâ—e that was called after him For by whom so euer the Truthe is spoken it is spoken by his gifte that is Truthe it selfe Ye saye the Pope succedeth not Christe in al his Substance that is to saie in al his Power neither hath there any sutche fonde sayinge benne vttered saie you at any time by the Diuines Yf this be true wherefore then be these woordes written and so wel allowed of in the Councel of Laterane Tibi data est Omnis Potestas in Coelo in Terra Vnto your Holinesse al Power is geuen as wel in Heeuen as in Earth Wherefore is Bernarde so wel allowed to force the same farther with these woordes Qui totum dedit nihil excludit He that hath geueÌ„ thee Al hath excepted Nothinge Wherefore is Panormitane allowed to saie Papa potest omnia quae Deus ipse potest The Pope is hable by his power to doo what so euer God him selfe can doo For the reste M. Hardinge saithe One Kinge is hable to rule One Kingedome Ergo One Pope is hable to rule the whole Churche This Reason is very simple and is answeared before Of the gouernmente of Princes wée haue dayly Practise But of Popes that euer exercised this Vniuersal Dominion ouer the whole Churche of God M. Hardinge is not hable to shewe vs one Wel were it with him if he were but a Member of Christes Body and a Sheepe of his Flocke S. Gregorie saide sometime to Iohn the Bishop of Constantinople claiminge vnto him selfe the same Title and thinkinge him selfe hable yenough to rule the whole Quid tu Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij responsurus es examine qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere What answeare wilt thou make in the trial of the Laste Iudgemente vnto Christe the Head of his Vniuersal Churche that thus by the name of Vniuersal Pishop seekest to bringe vnder thee al the Members of his Body Laste of al M. Harding concludeth without premisses Who so euer wil not be ruled by this Shepheard the Pope is of the Hearde of Antichriste So saithe one of the Popes hired Proctours Quicquid Saluatur est sub Summo Pontifice VVhat so euer Soule is saued it is vnder the Pope This one thinge beinge graunted M. Hardinges whole cause passeth cleare But God be thanked it appeareth already to al them that haue eles to see that wee haue not departed from the seruile Obedience of that See but vpon iuste cause and good aduise And in sutche sorte the Pope him selfe wil not denie but it is lawful for any Churche to dissente from the Churche of Rome These he his woordes whiche muste be holden for a Lawe Quicquid sine discretione Iustitiae contra Romanae Ecclesiae DisciplinaÌ„ actum fuerit ratum haberi nulla ratio permittit VVhat so euer thinge is donne without discretion of Iustice againste the Order of the Churche of Rome it maye not by any meanes be allowed By whiche woordes it appeareth Ex contrario Sensu By an Argument of the contrarie that what so euer is donne by discretion of Iustice notwithstandinge it be against the Order of the Churche of Rome yet ought it to wel allowed S. Augustine saithe Ne Catholicis quidem Episcopis consentiendum est sicubi fortè falluntur vt contra Canonicas Scripturas aliquid sentiant VVee maye not geue our consente vnto any Bishoppes be they neuer so Catholique if they happen to be deceiued and to determine centrarie to the Scriptures And Pope Pius 2 him selfe saithe Resistendum est quibuscunque in faciem siue Paulus siue Petrus sit qui ad Veritatem non ambulat Euangelij VVee are bounde to withstande any man to the face be it Peter be it Pause yf be walke not to the Truthe of the Gospel To conclude where the Woulfe is broken in it is beste for the poore Sheepe to breake out That the Woulfe was broken in beside the cruel spoile and raueninge of Christian Bloude it is plaine by the woordes of S. Bernarde For thus he speaketh
thereof are plaine yenough The sense is this The whole Body of Christendome was diuided into foure Patriarkshippes wherof the First was Rome the Seconde Alexandria the Thirde Antioche the Fourthe Hierusalem And eche of these was limited and bounded within it selfe Alexandria to haue the ouersight ouer Egypte Pentapolis Antioche ouer Syria Hierusalem ouer Iurie Rome ouer Italie and other Churches of the Weaste And herein wée haue the Exposition of Theodorus Balsamon that liued fiue hundred yeeres agoe and was Patriarke of Antioche and as somme of M. Hardinges trendes haue thought a man of greate Learninge Yet for as mutche as M. Hardinge here vtterly refuseth him not onely as a Schismatique but also as a man bothe of Learninge and Reason let vs therefore sée somme others Nilus a Gréeke Authour hereof writeth thus Sed vt etiam liquidiùs appareat Papam non imperare alijs omnibus Episcopis legatur Sextus Canon Synodi Nicenae quo Disertè praecipitur vt alijs Ecclesijs alexandrinus alijs Romanus alijs Antiochenus praesit vt non liceat alteri alterius prouinciam inuadere That it maie the more plainely appeare that the Pope hathe no Gouernment ouer al other Bishoppes reade the Six the Canon of the Councel of Nice There it is expressely Commaunded that the Bishop of Alexandria shal haue the rule ouer certaine Churches and the Bishop of Rome ouer certaine and the Bishop of Antioche likewise ouer certaine and that it be not lawful for any one of them to inuade an others Iurisdiction Farther he saithe Quòd si quis suis non contentus aliena appetit ille sanâ— meritò Consuetudinis Sanctorum Canonum violator haberi debet Yf any one of these Patriarkes not contented with his owne craue Dominion ouer others as doothe the Pope he ought of right to be called a breaker bothe of the Custome and also of the Holy Canons If M. Hardinge wil yet saie this Exposition is sottishe let vs sée in what sorte Others haue expounded the same Rufinus openinge the same Canon saithe thus Statutum est in Concilio Niceno vt apud Alexandriam in Vâ—be Roma Vetusta CoÌ„sueâ—udo seruetur vt vel ille Aegypti vel hic Suburbicarum Ecclesiarum solicitudinem gerat It was decreed in the Councel of Nice that in Alexandria and in Rome the Olde Custome should be kepte that the Bishop of Alexandria should rule ouer Egypte and the Bishop of Rome not ouer al the world but ouer the Churches of his Suburbs Likewise it was afterwarde ordred in the Councel holden at Constantinople Definimus Sedi CoÌ„stantinopolitanae Paria Iura Priuilegia cum Sede Veteris Romae Wee Decree that the See of Constantinople shal haue Rightes and Priuiseges Equal and one with the See of Olde Rome Therefore Nicephorus saithe Romano Constantinopolitano Episcopo Ex Aequo Paria sunt Dignitatis praemia Honorum iura The Titles of Dignities and rightes of Honour geuen to the Bishop of Rome and to the Bishop of constantinople are One and Equal For this cause Athanasius saithe Roma erat Meeopolis Romanae Ditionis Rome was the Moother Churche not of the Whole Worlde but of the Romaine Iurisdiction In like sorte the Emporour Iustinian saithe Ecclesia Vrbis Constantinopolitanae Romae Veteris Praerogatiua laetatur The Churche of Constantinople enioieth the Prerogatiue or Priuilege of the Churche of Olde Rome So likewise S. Augustine and other Learned and Godly Bishoppes in the Councel of Aphrica vnderstoode the same Canon And therefore they called the Popes Presumption crauinge Vniuersal Iurisdiction ouer al the Worlde Fumosum saeculi Typhum The smoky Pride of the world To conclude Nilus saithe thus Nunc cùm aliae Regiones assignaâ—ae sint Romano aliae Alexandrino aliae Constantinopolitano non magis hi sub illo sunt quà m ille sub hisce Seeinge there be certaine Countries appointed out for the Bishop of Rome certaine for the Bishop of Alexandria and certaine for the Bishop of Constantinople they are nowe nomore subiecte vnto him then he vnto them But al these perhaps were Sottes and theire saieinges Sâ—ttishe and noman is hable rightly to vnderstande these maters but he that can saie Consuetudo is Latine for a Commission or Mos parilis for Vniuersal Iurisdiction The Apologie Cap. 3. Diuision 7. And as for the Bishop of Rome who nowe calleth al maters before him selfe alone except he doo his duetie as he ought to doo except he minister the Sacramentes except he instructe the People excepte he warne them and teache them wee saye that he ought not of right once to be called a Bishop or so mutche as an Elder For a Bishop as saithe Augustine is a name of labour and not of Honour that the man that seeketh to haue Preeminence and not to profite maye vnderstande him selfe to be no Bishop M. Hardinge Neither the Bishop of Rome nor any other Bishop is worthy of the Name of a Bishop except he do the duetie of a Bishop Al this wee graunt But that he ought not of right to be so called of those whom he hathe charge ouer in case of omittinge his duetie thereto we saie that although in respect of his domeanouâ— he be not worthy to be called a Bishop â–ª yet in respecte of the Vocation Degree and Preeminence though he leaue his duetie vndone for whiche he incurreth daunger of damnation that Title perteineth vnto him of good right and so continually he is and ought to be acknowleged for a Bishop though an euil and an vnworthy Bishop likewise a Priest And whereas S. Augustine saithe that a Bishop is a name of labour and not of Honour he is to be vnderstand so as the Scripture is VVhiche in some places speakinge of two thinges that are bothe in dede to be affirmed the one beinge of more importance then the other denieth the one in comparison of the other c. Yet it semeth to be a secrete preparation towarde a purpose againste sutche time as the Princes Gouernemente shal mislike theire phantasies For where they Learned this Opinion concerning Bishops there Learned they also the like concerninge Ciuil Magistrates I meane VVicklef Amonge whose Heretical articles condemned by the Churche in the Councel of Constance this is rekened for the fiftenth Nullus est Dominus Ciuilis nullus est Praelatus nullus est Episcopus dum est in peccato mortali That is to saie None is a Temporal Lorde none is a Prelate none is a Bishop so longe as he is in deadly sinne The B. of Sarisburie This mater shal néede no greate contention The like woordes haue benne vttered by sundrie other Holy Fathers S. Chrysostome saithe Multi Sacerdotes Pauci Sacerdotes Multi nomine Pauci Opere Many Priestes there be and few Priestes there be Many in name and fewe in Laboure Againe Quomodò potest esse Magister qui Discipulum non habet Acquire Discipulum esto Magister
seruantes vt in aliquo si nutauerit vacillauerit Veritas ad originem Dominicam Euangelicam atque Apostolicam Traditionem reuertamur inde surgat actus nostri ratio vnde Ordo Origo surrexit If the Pipes of yâ— Conduit which before ranne with abundance happen to faile doo wee not vse to searche to the Head c. The Priestes of God keepinge Goddes commaundementes must do the same that if the Truthe haue fainted or failed in any pointe vvee returne to the very Original of our Lorde and to the Tradition of the Gospel and of the Apostles that therâ—hence wee maie take the discretion of our dooinges from whence the Order it selfe and Original firste beganne The Apologie Cap. 6. Diuision 1. Moreouer wee saie that Christe hathe geuen to his Ministers power to binde to loose to open to shutte The B. of Sarisburie The difference that is bitweene vs and our Aduersaries in this whole mater is not great sauinge that it liketh wel M. Hardinge to buste him selfe with néedelesse quarrels without cause Three kindes of Confession are expressed vnto vs in the Scriptures The First made secretely vnto God alone The Seconde Openly before yâ— who le Congregation The Thirde Priuately vnto our Brother Of the twoo former kindes there is no question Touchinge the thirde if it be discretely vsed to the greatter comforte and satisfaction of the Penitente without superstition or other il it is not in any wise by vs reproued The Abuses and Errours sette aparte wée doo nomore mislike a Priuate Confession then a Priuate Sermon Thus mutche onely wée saie that Priuate Confession to be made vnto yâ— Minister is neither commaunded by Christe nor necessarie to Saluation And therefore Chrysostome saithe Non dico tibi vt te prodas in publicum neque vt te accuses apud alios Sed obedire te volo Propherae dicenti Reuela Domino viam tuam I wil thee not to bewraye thee selfe openly nor to accuse thee selfe before others But I counsel thee to obeie the Prophete saieinge Open thy waye vnto the Lorde And Gratian hauinge thorowly disputed and debated the whole mater of bothe sides in the ende leaueth it thus at large Cui harum sententiarum potiâ—sâ— adhaerenduÌ„ sit Lectoris iudicio reseruatur Vtraque enim fautores habet Sapientes Religiosos Viros Whether of these twoo opinions it were better to folowe it is leafte to the discretion of the Reader For either side is fauoured bothe by Wise and also by Godly menne Therefore the Glose there concludeth thus Meliâ—s dicitur Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs quà m ex Noui vel Veteris Testamenti Authoritate It is better to saie that Confession was Ordeined by somme Tradition of the Vniuersal Churche then by the Authoritie of the Newe or Olde Testamente Likewise saithe Theodorus sometime Archebishop of Canturburie a Gréeke borne Quidam Deo solummodò confiteri debeâ—e peccata dicunt vt Graeci Some saie wee are bounde to confesse our sinnes onely to God as doo the Greciâ—â—s Whereupon the Glose noteth thus Apud Graecos Confessio non est Necessaria quia non emanauit ad illos Traditio talis Emonge the Grecians Confession is not Necessarie for that no sutche Tradition euer came emongest them But what neede many woordes M. Hardinge him selfe in the discourse hereof is forced to confesse that the Expresse Terme of Auriculare or Secrete Confession is Seldome mentioned in the Ancient Fathers His tale had benne truer if he had saide thus The Expresse terme of Auriculare or Secrete Confession is Neuer mentioned in the Ancient Fathers Nowe to passe ouer certaine other M. Hardinges vnnecessarie talkes hée groweth to the mater in this sorte M. Hardinge Concerninge the ministers of the Churche wee saie that they open and shutte by dispensinge the Sacramentes who haue theire vertue of the merites of Christe For where as the Sacramentes haue issued and flowed out of the side of our sauiour Christe sleepinge on the Crosse as by allusion wee maie vse the woordes of the olde figure wherewith the Churche is buylded therefore in the Sacramentes of the Churche the efficacie of the Passion remaineth And for that cause to the Ministers also of the Churche who be dispensours of the Sacramentes a certaine power is geeuen to remoue the barre that excludeth vs from Goddes fauour not through their owne but through Goddes vertue and power and merite of Christes Passion And this power is called by a metaphore the Keie of the Churche whiche is the Keie of Ministerie whereof we shal speake hereafter This power so muche as concerneth releasse of sinnes is exercised in the Sacramente of Penaunce to the benefite of them that after Baptisme be relapsed and fallen into sinne againe Of whiche power no Christen man doubteth onlesse he holde the Heresie of the Nouatians who were condemned for Heretikes by the Churche because they denied that Priestes in the Churche had authoritie to remitte sinnes and so denied the Sacramente of Penaunce The B. of Sarisburie That dewly receiuinge the Holy Sacramentes ordeined by Christe wée receiue also yâ— Remission of Sinnes it is not any way denied For the Substance of al Sacramentes is the Woorde of God whiche S. Paule calleth Verbum Reconciliationis The Woorde of atonemente This Woorde is the Instrumente of Remission of Sinne The Sacramentes are the Seales affixed vnto the same The Prieste is the meane S. Augustine saithe In Aqua Verbum mundat Detrahe Verbum quid est Aqua nisi Aqua In the Water it is the VVoorde of God that maketh cleane Take the VVoorde awaye and what is VVater els but VVater Hereof wée shal haue cause to saie more hereafter Al that is here brought in touchinge Nouatus it is vtterly from the purpose For Nouatus neuer denied but a sinner might Confesse his Sinnes either secretely to God alone or publiquely and openly before the whole Congregation As for Auriculare Confession to the Prieste for ought that maie appeare he neuer heard of it But herein stoode his whole erroure that he thought who so euer had committed any great notorious Sinne after Baptisme notwithstandinge any Submission or Satisfaction he was hable to make yet might he neuer be reconciled vnto his Brethren or be receiued againe into the Churche not that he would hereby driue the Penitent sorowful sinner to despaire of Goddes mercie but as somme Learned menne haue thought onely for example and terrour vnto others And therefore Beatus Rhenanus saithe In hac sententia Veterum permulti fuerunt in ijs etiam Augustinus S. Augustine saithe Cautâ— salubâ—â—terque prouisum est vt locus illius Humilimae Poenitentiae semel in Ecclesia concedatur ne medicina vilis minùs utilis esset aegrotis Iâ— hath benne discretely and wholesomely prouided that it should not be graunted to any man to
doo that moste humble Open Penaunce but onely once in the Churche and neuer more afterwarde leaste the Medicine beinge made ouer common should not bee profitable to the Sicke Thus mutche difference therfore wee see there was bitweene the Churche and Nouatus The Churche graunteth the Open Sinner one onely time of Open Reconciliation and neuer more But Nouatus graunteth none at al. Therefore the whole mater of Nouatus might haue serued M. Hardinge to some other purpose For Confession whether it were Priuate or Publique was no parte of his Erroure The Apologie Cap. 6. Diuision 2. And wee saie that the office of Loosing consisteth in this pointe that the Minister either by the Preachinge of the Gospel offereth the Merites of Christe and ful pardon to sutche as haue lowely and contrite hartes and doo vnfainedly repente them selues pronouncinge vnto the same a sure and vndoubted forgeeuenesse of theire sinnes and hope of Euerlastinge Saluation Or els that the same Minister when any haue offended theire Brothers mindes with somme greate offence or notable and open crime whereby they haue as it were vannished and made them selues straungers from the Common Felowship and from the Body of Christe then after perfite amendement of sutche personnes dothe reconcile them and bring them home againe and restore them to the Companie and Vnitie of the Faithful M. Hardinge The summe of all these gaye woordes abbridged dothe attribute Loosinge or Absolution firste to Preachinge nexte to Assotlinge sutche as be Excomminicate As touchinge the firste these Defenders confounde the offices of Preachinge and of Absolution The Preacher teacheth the hearers and reporteth the woordes of Christe as out of the mouthe of Christe saieinge Thus saithe Christe c The Priest whiche is the Minister of Absolution accordinge to the Authoritie geuen to him by Christe in his owne person assoileth the Penitente saieinge I assoile thee in the name of the Father c. The Preacher in that he preacheth onely dothe not assoile sinners neither geueth he the Merites of Christe nor full pardon by pronouncinge vnto them the Gospell For if that greate benefite consiste in pronouncinge or denouncinge of the Gospell then why might not euery laye man yea womenne yea yonge boyes and gyrles assoile sinners yea why might not euery man assoile him selfe And woulde ye Sirs appointe vnto vs suche for iudges constituted by Christe For the woordes of Christe be so plaine as they cannot be so violently wrested For Christe saide not To whom ye offer by preachinge of the Gospel my Merites and Pardon or whose sinnes ye pronounce by the Gospell to be remitted but quorumcunque remiseritis who soeuers sinnes ye remitte they are remitted to them For as the sonne of man remitted sinnes to him that was sicke of the Palsye and to Mary Maudelen that ye maye knowe saithe he that the sonne of man hathe Power to remitte sinnes c Euen so he hathe transferred the same power vnto Priestes saithe Chrysostome VVhiche Priestes he hathe sente as the Father sente him And if Absolution consiste in pronouncinge of the Gospell whiche profiteth so muche as it is beleeued then the power of the Keies whiche Christe hathe geuen to the Churche consisteth not so muche in the Minister as in the sinner that heareth and beleeueth and so is forgeuen by Luthers Opinion And by this meanes the Prieste hathe no speciall power But wee saie with the Churche that a Sacramente hath his efficacie of the institution of Christe in him to whom it is adhibited In this sense the Catholike Churche of Christe hath euer taughte that God woorketh our Saluation by Sacramentes and in this faithe it hathe alwayes baptized infantes that their sinnes beinge remitted they mighte be made the children of God Like wise by the Keyes of the Churche it hathe assoiled personnes berefte of the vse of speache and reason as the Learned and Auncient Holy Father Leo teacheth in his Epistle ad Theodorum Episcopum Foroiuliensem and S. Augustine de adulterinis conlugijs Lib. 1. Cap. 26. vltimo Finally if the office of Loosinge that is Absolution consisted in Preachinge the Gospell and offeringe the Merites of Christe by pronouncinge the woordes in whiche the remission of our sinnes is expressed as this Denfender teacheth then had not the Catechumens of olde time neither nowe shoulde they be in any danger if they shoulde dye without Baptisme and the grace of reconciliation that is not beinge assoiled For they lacked no preachinge as nowe they lacke not where any suche bee The contrarie whereof the Churche hathe euer taught and for witnesse of the same besides other fathers wee haue the plaine Doctrine of S. Augustine Who saithe that a Catechumen howe mutche so euer he profitethe beareth still the burthen of his iniquitie so longe as he is not baptized I denie not but cases of iuste necessitie be excepted in the one and the other hauinge right and firme willes and desire in eche case VVhen not the contempte of Religion but the pointe of necessitie excludethe the Mysterie of baptisme as S. Augustine saithe Then how dangerous and pernicious is the Doctrine of these Defenders our Newe Ministringe Prelates who more with sweete and Holy woordes then withe truthe teache Christen people that the office of Loosinge consisteth in offeringe by preachinge of the Gospell as they call it the Merites of Christe and full pardon and by pronouncinge I knowe not howe a sure and vndoubted forgeeuenesse of sinnes and hope of Euerlasting Saluation to suche for soothe as haue lowly and contrite hartes and doe vnfainedly repente them The contrition of harte they seeme to speake of sufficethe not for Loosinge of sinnes onlesse it be contrition formed with charitie as the Diuines teache VVhiche charitie seeketh and requireth the Sacrament of Penaunce and the grace of reconciliation whiche cannot be ministred but by a prieste Neither is it possible the prieste to iudge truly who are lowly and contrite of harte and repente them vnfainedly forasmutche as he cannot searche the harte onlesse the penitentes humble them selues vnto him and declare theire repentaunce by simple and lowly confession of their sinnes VVhiche confession these Newe Gospellers haue abandoned out of theire Congregations Howe mutche is more the Catholike and holesome Doctrine of S. Augustine to be embraced and folowed whiche he vttereth in these woordes Doo ye penaunce sutche as is done in the Churche that the Churche maie praie for you Let noman saie to him selfe I do penaunce secretely before God I do It God who forgeeueth me knoweth that I doo it in my harte But what saith S. Augustine hereunto VVhy then saithe he it was saide in vaine What thinges ye Loose in Earthe they shal be Loosed in Heauen Then without cause the Keies be geeuen to the Churche VVe make voide the Gospell of God wee make frustrate the woordes of Christe S. Augustine saithe doo ye
doo with menne that they should heare my Confessions as if they weare bable to beale al my griefes VVhen they heare me speake of mee selfe how can they tel whether I doo saie the truthe or no For noman knoweth what is donne in Man but the sprite of Man that is in Man How be it hereof haue growen many vnnecessarie and curious questions what Yeeres what Monethes what Daies what Houres what Manner what Order of Penance should serue for euer seueral sinne In Resolution of whiche doubtes stoode the Iudgement of the Prieste And therefore Carolus Magnus in in his Lawes straitely commaundeth that the Priestes should be skilful in the Booke of Penance But as touchinge the Iudge of Sinnes S. Chrysostome saithe Ante Deum confitere peccata tua Apud Verum Iudicem cum Oratione delicta rua pronuntia Confesse they sinnes before God Before the True Iudge with praier pronounce thine offenses And againe Cogitatione fiat delictorum exquisitio Sine Teste sit hoc Iudicium Solus te Deus confitentem uideat Let the examination of thy sinnes be wrought in thy Harte Let this Iudgement be VVithout VVitnesse Let God Onely heare thee when thou makest thy Confession And againe he saithe Medicinae locus hîc est non Iudicij non poenas sed peccatorum Remissionem tribuens Deo Soli dic peccatum tuum Heere is place of Medicine and not of Iudgement geuinge not punishement but Remission of Sinnes Open thy sinne to God Alone And therefore in M. Hardinges owne Canons it is noted thus Confessio fit ad ostensionem Poenitentiae non ad impetrationem veniae Confession is made vnto the Prieste not thereby to obteine forgeuenesse but to declare our repentance And againe Confessio Sacerdoti offertur in Signum veniae acceprae non Causam Remissionis accipiendae Confession is made vnto the Prieste in token of remission already obteined and not as a cause whereby to procure Remission And yet is the Prieste a Iudge al this notwithstandinge and pronounceth sentence as a Iudge of Doctrine of Open Sinne of the Offence of the Churche and of the Humilitie and Heauinesse of the Penitent and as a Iudge togeather with the Elders of the Congregation hath Authoritie bothe to Condemne and to Absolue Peter Lombarde him selfe saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per indicium Sacerdotis Al be it a man be Absolued before God yet is be not accoumpted Absolued in the face of the Churche but by the Iudgemente of the Prieste Likewise saithe S. Augustine Horror pritis publica Poenitentia satisfacere Sacerdotis Iudicio reconciliatum Communioni sociari I exhorte you first to make Satisfaction vnto the Churche by open penance and so to be restoared to the Communion by the discretion of the Prieste The order hereof as it is set foorthe by S. Cyprian was this Firste the Sinner by many outwarde gestures and tokens shewed him selfe to be penitent and sorowful for his sinne After that he made humble Confession thereof before the whole Congregation and desired his brethren to praie for him Lastly the Bishop and the Cleregie laide theire handes ouer him and so reconciled him So saithe Origen Qui lapsus est procedit in medium Exomologesin facit He that hathe offended commeth foorthe into the middes of the People and maketh his Confession Sozomenus likewise describinge the same Order saithe thus Rei ad terram sese pronos abijciunt cum planctu lamentatione Episcopus ex aduerso occurrit cum Lachrymis ipse ad Pauimentum lamentando prouoluitur vniuersa Ecclesiae multitudo Lachrymis suffunditur They that haue offended fal downe flat with weepinge and lamentation to the grounde The Bishoppe commeth to him with teares and him selfe likewise falleth downe and the whole multitude of the Churche is powred ouer and ouer with teares I vse the moe woordes herein for that the whole mater is longe sithence growen vtterly out of vse Notwithstandinge this is the Confession and Penance that S. Augustine speaketh of Of Open Confession M. Hardinge hee saithe The Keies were not geeuen to the Churche in vaine Of Open Confession hée saithe VVhat so euer ye Loose in Earthe shal be Loosed in Heauen Of Open Confession he speaketh al these woordes and not of any Auriculare or Priuate dealinge Yf M. Hardinge happen to doubte hereof let him looke better vpon his Bookes There shal he finde euen in the verie same place he hathe alleged these woordes partely goeinge before partely folowinge Agite Poenitentiam qualis agitur in Ecclesia vt oret pro uobis Ecclesia Iob dicit Si erubui in conspectu populi confiteri peccata mea Propterea Deus uoluit vt Theodosius ageret Poenitentiam publicam in conspectu populi Nolite permittere Viros vestros fornicari Interpellate contra eos Ecclesiam Doo Penaunce sutche as is donne in the Churche that the Churche maie praie for you Iob saithe I was not ashamed in the sight of al the people to confesse my sinnes Therefore God would that Theodosius beinge the Emperoure of the worlde should doo Open Penaunce euen in the presence of al y◠people Ye wiues suffer not your Husbandes to liue in fornication Comme before the Congregation and crie against them This is the Confession that S. Augustine speaketh of not Secrete or Priuate or in the Eare but Publique and Open and in the Sight and Hearing of al the people In like manner saithe S. Ambrose Multos necesse est vt ambias obsecres vt dignentur interuenire Fleat pro te Mater Ecclesia culpam tuam Lachymis lauet Thou muste needes humble thee selfe and desire many to intreate for thee Let the Churche thy Mother weepe for thee and let her washe thy offence with her teares This therefore M. Hardinge was no plaine dealinge with sutche sleight to turne Publique into Priuate and the Open audience of the whole people into one onely mannes secrete eare and so mutche to abuse the simplicitie of your Reader Certainely these woordes of S. Augustine Open Penaunce Confesse Openly In the sight of al the people That the vvhole Churche maie praie these woordes I saye wil not easily serue to proue your pourpose for Priuate Confession The Apologie Cap. 6. Diuision 3. Wee saie also that the Minister doth execute the Authoritie of Binding and Shutting as often as he shutteth vp the Gate of the Kingdome of Heauen against vnbeleeuing and stubborne persons denouncing vnto them Gods vengeaunce and Euerlasting punishment Or els when the dooth quite shut them out from the bosome of y◠Churche by open Excommunication Out of doubte what sentence so euer the Minister of God shal geue in this sorte God him selfe doth so wel alowe it that what so euer here in Earthe by theire meanes is Loosed and Bounde God him selfe wil
Matrimonium non solùm nihil nobis obstat ad Philosophandum Deo si voluerimus esse sobrij sed magnam adfert Consolationem Comprimit enim insanum Naturae impetum nec turbari sint quasi mare Sed efficit vt seapha foeliciter in portum appellat Et ideo Deus Consolationem hanc tribuit humano generi Marriage not onely hindreth nothing towardes the knowledge and Seruice of God If wee wil be sober but also bringeth vs greate Comforte For it oppresseth the raginge furie of Nature and suffreth vs not to be dashte and toste as the waues of the Sea but causeth that our shippe maie luckily arriue into the hauen And for that cause hath God geuen this Comforte vnto mankind Therefore Gregorie Nazianzene saith Nuptiae sunt laudabiles propter eam quae in Nuptijs est animi tranquillitatem Marriage is woorthy of Praise for the quietnesse and contentation of minde that is in Marriage To be shorte Clemens Alexandrinus saith Habet vt Castitas ita etiam Matrimonium propria munera Ministeria quae ad Dominum pertinent As wel Matrimonie as Chastitie hath either of them theire peculiare offices perteinge vnto God And Chrysostome saithe Ne quis praetexat Vxorem vel Liberos c. Haec excusatio hic praetextus Diaboli sunt insidiae Let noman make his excuse by his Wife or Children c. This Excuse and this pretence is the crafte and deceitefulnesse of the Diuel Thus M. Hardinge to conclude with Chrysostomes woordes the Grounde and Fundation of your Doctrine in this behalfe is the crafte and deceitefulnesse of the Diuel These thinges considered I doubte not but of your courtesie ye wil take backe your Fittons vnto your selfe The Conclusion and summe of your whole talke is this Spiridion serued God neuer the vvoorse not vvithstandinge he had a VVife And Marriage is no let or hinderance to perfite Godlinesse The Apologie Cap. 8. Diuision 3. Further wee saie that the same Lawe whiche by constraint taketh awaye this libertie from menne and compelleth them againste there willes to liue single is the Doctrine of Diuelles as Paule saith and that euer sithence the time of this Lawe a woonderful vncleanesse of life and manners in Goddes Ministers and sundrie horrible enormities haue folowed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as yâ— Tripartite VVoorke whiche is annexed to the Second Tome of the Councelles and other champions of the Popes bande yea and as the matter it selfe and al Histories doo confesse For it was rightly saide by Pius the Seconde Bishop of Rome that he savve many causes vvhy VViues shoulde be taken avvaie from Priestes but that he savve many moe and more vveightie causes vvhy they ought to be restoared to them againe M. Hardinge There is no Lawe in the Churche that by constrainte taketh awaye from men libertie to Marie For S. Paules woordes be plaine If thou take a wife thou sinnest not And likewise If a Virgine marie shee sinneth not But if any Persons haue of theire owne wil and deuotion Vowed to God chastitie the same haue imbarred them selues of this general libertie and by theire Voluntarie Promise haue bounde themselues neuer to Marie And in sutche not onely Marriage it selfe but also a wil to Marie is damnable as S. Paule saithe of VVidowes whiche haue Vowed to liue chaste that they haue theire damnation not for that they Marie but for that they wil marie If the Gospellers alleage against this Doctrine the woordes of S. Paule If a Virgine marie shee sinneth not VVee answeare with Chrysostome and other Fathers that a Virgine by a Vowe of Chastitie dedicated to God if she marrie doubtlesse she sinneth mutche for that beside Christe shee hathe surmaried an aduouterer If they obiecte It is better to Marrie then to Burne Let S. Ambrose answeare VVho saith that this saieinge perteineth to her that hath not promised to her that is not yet vailed And by restraininge them from Marriage the Churche vseth no tyrannic nor if it teache that sutche ought to forebeare Marriage is that to be accoumpted the Doctrine of Diuels but of the Holy Ghoste whereby men are kepte from wilful dammation To forebidde Marriage wholy Vniuersally and altogeather that is the Doctrine of Deuils But to iudge Marriage for somme state and Order of lesse conuenience then the Single Life or after Vowe of chastitie made to require perpetual continencie this is not the Doctrine of Diuels For S. Paule him selfe did bothe If these Defenders wil not admitte this answere and beinge lothe to forsake theire fleashly pleasure pretende to be moued with the Auctoritie of S. Paule who calleth the forebiddinge of Marriage the Doctrine of Diuels I sende them to S. Augustine for an answere in his thirteenthe Booke and Six the Chapter againste Faustus the Maniche VVhere for a sufficient solutton of theire obiection they shal finde these plaine woordes Ille prohibet qui hoc malum esse dicit non qui huic bono aliud melius anteponit That is to sate He forebiddethe Marriage whiche saithe it is euil not he whiche preferreth an other better thinge before this good thinge Nowe that I may shewe in what time and by what persons this Lawe of Single Life was ordeined for breuities sake I wil content my selfe with witnes of One onely Councel VVhiche is the Seconde Councel of Carthage holden in the time of Valentinian and Theodosius the Emperours VVhere we finde that this order was taken by the Apostles them selues and that the Antiquitie obserued and kepte the same The woordes of the councel be these Canone 2. Aurelius Episcopus dixit c. Aurelius the Bishop saide VVhereas in the Councel before this it was treated of the rule of continencie and chastitiè these three Degrees through their Consecrations be annexed to chastitte by a certaine decree written to witte Bishoppes Priestes and Deacons VVhom it is thought good as it becometh the Holy Prelates and Priestes of God and likewise Leuites or suche as attende vpon Holy Sacramentes to be continent and chaste in euery condition to thintente thei may simply obteine that they pray to God for that we keepe and obserue that whiche the Aposâ—les haue taught and the antiquitie hath kepte Lo Sir Defender VVhat if the Bishop of Augusta finde faulte with Priestes liues VVhiche Augusta and whiche Bishop there ye meane I knowe not neither wel can I knowe excepte I sawe your notebooke what if the Abbot Panormitane what if one Faber and one Latomus men of our time I trow and that zelous man whiche wrote the litle tripartite treatise annexed to the Laterane Councel What so euer he was what if al these I saie moued with a zeale and beinge desirous of the Clergies Reformation lamentably complaine of theire loose life what then Gette you fairer painted and better filled boxes then these be or els shal ye al be taken for poore Potticartes
it desire to be presente and beholde that Table and spiritually to taste of that healthful Dishe by Faithe Charitte Praier and feruent Deuotiō wherein they doo not wholy absteine from the Holy Communion sutche are not to be condemned as idle lookers on for so yee make them nor to be driuen out of the Church Neither did euer the Olde Fathers and Bishops of Rome in the Primitiue Churche saye what ye wil Defenders excōmunicate them mutche lesse did they repute them for wicked Persons and Paganes And not seldome the Priesteat the Masse whiche for this respecte with vnreasonable noueltie ye terme Priuate when none other were disposed to receiue with him Sacramētally but Spiritually onely hath receiued alone the Holy thinges which he hath offered Neither the Decree of Anacletus whiche ye beinge deceaued by Gratian vntruely father vpon Calixtus requireth that al the people present shoulde Communicate with the Prieste at the Masse VVhiche thinge ye shoulde not haue obiected to the Churche seeinge that it is not obserued by your owne Newe order in your Congregations Reade the Epistle of Anacletus from whence this Decree is taken and your selues wil confesse the same That Holy Father and Martyr prescribeth the Order whiche he would to be kepte when Bishoppes or Priestes saye Masse VVhiche was that it be done in places consecrated to God that a Bishop at his Masse haue witnesses with him moe then an other Prieste In the solemne Feastes he requireth Seuen Fiue or three Deacons likewise Subdeacons and other Ministers al cloathed in hallowed Vestimentes to attende vppon him to stande of euery side of him with a contrite harte and humble Spirite lookinge downewarde kepinge him from malicious menne geuinge consente to his Sacrifice Thus muche beinge declared in that Epistle it foloweth immediatly Peracta autem Consecratione c. And when the Consecration is ended let them al Communicate that wil not be kepte without the Churche doores For so the Apostles haue ordeined and the Holy Churche of Rome obserueth VVho seeth not this request of receiuinge the Communion to be referred to the Priestes Deacons Subdeacons and other Ministers in solemne feastes seruinge the Bishop at Masse For in that place Anacletus speaketh neuer a woorde expressely of the Lay people Therefore ye deceiue the vnlearned reader with a lie For the better vnderstandinge of this Decree specially whereas Anacletus alleageth the Apostles ordinaunce for the same ninthe Canon of the Apostles is to be considered In whiche they require euery Ecclesiastical person to be partaker of the Sacrifice that is offered or to be excluded from the Communion onelsse he shewe iuste cause for the contrary The reason whereof in that Canon expressed is this Leaste Clearkes absteininge from the Communion should be occasion of offence to the people and thereby raise an euil suspicion against him that sacrificed as though he had not made the Oblation as it ought to be The B. of Sarisburie Let this Banket be deight saithe M. Hardinge as it ought to be Let the beste Disshe be made ready Good Christian Reader the best the wholesomest the moste pleasant and most Comfortable disshe at this Table is the Death of Christe that Lambe of God that hath taken awaie the Sinnes of the worlde Thus Christe him selfe the Maister of this Feaste hath willed vs to dresse this Dinner Doo this saith he in Remembraunce of me Likewise S. Paule As often as ye shal eate of this Breade and Drinke of this Cuppe ye shal shewe foorthe and publishe the Lordes Deathe vntil be comme This Banket therefore is not the outwarde or bare Sacramente but Christes very Body and Bloude which are represented vnto vs by the Sacramente And as it is before alleged out of S. Ambrose It is not the Breade of the Sacramente that passeth into the belly but the Breade of Euerlastinge Life whiche reliueth the Substance of the Soule Therefore S. Hierome saithe Iudaicas fabulas repellamus Ascendamus cum Domino in Coenaculum magnum stratum atque mundatum accipiamus ab eo sursum Calicem Noui Testamenti Lette vs abandonne from vs Iewishe Fables and set vs Ascende vp with our Lorde into Heauen into that great parlar dreste and made cleane and there aboue let vs receiue of him the Cuppe of the Newe Testamente In this sense S. Cyprian saithe Vident haec Sacramenta Pauperes Spiritu hoc Vno contenti Ferculo omnes huius mundi delicias aspernantur possidentes Christum aliquam huius mundi possidere supellectilem dedignantur The poore in Sprite see these Sacramētes and beinge contented with this Onely Disshe they despise al other the deinty fares of the worlde and hauinge possession of Christe they disdeigne to possesse any worldly Substance In like sorte speakinge of the Birthe of Christe he saithe thus Ea quae licita sunt concessa tangamus circa incunabula Saluatoris Prima Infantiae eius Fercula degustemus Let vs touche those thinges that be lawful for vs to touche and standinge aboute the Cradle of our Saueoure set vs taste of the Firste Disshe of his Childehoode Likewise saithe S. Augustine Coecus interiùs Panem Christum non videt Et beatus est Hoc non dicit nisi Pariter Coecus He that is blinde in his harte within seethe not Christe that is our Breade And is he blessed Noman wil so saie onlesse it be one as blinde as he But what manner of Feaste is it that M. Hardinge prepareth for the people How is it seasoned how is it dreste Firste by very vncourteous and vnciuile dealinge he withdraweth the one halfe that is the Cuppe of the Nevve Testament and reserueth it seuerally to him selfe yet woulde make the people beléeue they haue the whole And thus doothe he when he hath greattest companie to Suppe with him and when his feaste is beste furnished Otherwise he suffereth his gheastes to stande aluffe and he consumeth al his prouision him selfe alone Neither in déede hath he any thinge to set before them sauinge onely a colde surcharge of dead Shevves and doumbe Ceremonies The poore people heareth nothinge Understandeth nothinge Eateth nothinge Drinketh nothinge Tasteth nothinge They publishe not the Lordes Deathe They knowe not the Lordes Supper To sutche a Banket Pasetes the Iuggler vsed sometimes to calle his frendes There was a greate shewe of varietie and plenetie of al manner of Meates and Drinkes the table fulle But when any of the gheastes would haue touched any thinge it vanished suddainely awaie and was turned to nothinge And so when their eies were ful they put vp theire kniues and rose ahungred Euen thus M. Hardinge féedeth and feasteth the people of God with Shewes and Ceremonies and suffereth them in the meane while to sterue for hungre Euen as the Prophete saithe It shal be like the dreame of a hungrie man Beholde he eateth
house he is Prophane If any remaine without the Arke of Noe he shal be loste when the floud raigneth Fourthly touchinge the Authours of this New Gospel with the same Hierome we saie al vnder the Person of one Non noui Vitalem Meletium respuo ignoro Paulinum Quicunque tecum non colligit spargit hoc est qui Christi non est Antichristi est â–ª Vitalis I know not Meleriê° I refuse Paulinus I wote not what he is these were head Heretikes in S. Hieromes time VVho so euer gathereth not togeather with thee Holy Pastour he scattereth abroade that is to witte who is not of Christes side he is of Antichristes side To transferre this to our selues the names changed the case remaininge like for our answeare to our Gospel prelates we saye Luther we knowe not Zuinglius Oecolampadius Bucer Peter Martyr Latimer Ridly Cranmer Hooper we reiecte and refuse Caluine Beza Iuel Pilkinton Grindal Horne and theire felowes what they are we wote not VVe see they are not gatherers withe the supreme Pastor of the Catholike Churche but scatterers The B. of Sarisburie It appeareth by that hath benne already saide that the Gospel of Christe is now misliked doubted of you as it was in Olde times of the Infidels and Heathens Chrysostome there of saithe thus Venit Gentilis dicit vellem fieri Christianus Sed nescio cui adhaeream Multae inter vos sunt pugnae Seditiones ac tumuitus Nescio quod dogma eligam quod praeferam Singuli dicunt Ego Verum dico The Infidel or Heathen commeth and saithe I vvoulde be a Christian man but I knovve not vvhom I should folovve There is mutche strife and dissenssion and trouble emongest you I cannot tel vvhat Doctrine to chuse to set before other For euery one of you vvil saie I saie the Truthe As ye agrée wel with them in Fourme of Woordes so I praie God ye agree not with them in Faith Sprite contempte of God The same Chrysostome speaking not onely of the Heretiques but also of the Faithful Christians that were in his time saith thus â–ª Hanc ob causam ridiculi facti sumus Gentibus Iudaeis dum Ecclesia in mille partes discinditur For this cause wee are scorned and laught at bothe of Iewes and Gentiles while as the Churche is thus rente into a thousande partes Therefore it was not amisse M. Hardinge to demaunde you this question whiche of these sides ye woulde haue folowed and whiche of al these Gospelles ye would haue beleeued For it maie wel be thought that being minded as they were ye woulde haue answeared as they did But ye saie yée woulde rather haue saide as S. Hierome sommetime saide to Pope Damasus touchinge the Heresies whiche he founde in Syria If ye woulde vse S. Hieromes answeare M. Hardinge saie vnto the Pope as S. Hierome saide Perhaps ye shoulde deserue no greate thankes for your laboure For S. Hierome in that selfe same place biside sundrie others vtterly denieth the Primacie of the Bishop of Rome His woordes be plaine Ego Nullum Primum nisi Christum sequens Beatitudini tuae id est Cathedrae Petri Communione Consocior I folovving no First Man that is to saie No Heade or Chiefe but Onely Christe am ioined as a felovve in Communion vnto thy Blessednesse that is to saie to Peters Chaire S. Hierome telleth the Pope He knoweth No Firste No Chiefe No Heade no not the Pope him selfe but onely Christe Againe he saithe not I am thral and subiecte to thy commaundementes But I am ioined as a Felovve in Communion vnto thy Blessednesse Felowship wil hardly stande with that Vniuersal power whiche you imagine the Pope ought to haue ouer the whole Churche of God Verily the Pope him selfe would take it in scorne if you this daie woulde folowe S. Hierome and cal him your Felowe But S. Hierome saithe He agreeth in Faithe and Religion with Damasus And what greate marueile is this that beinge a Godly Learned man he woulde leaue Vitalis and Meletius and other Heretiques and ioine him selfe to that Bishop whom he knewe to be Godly Catholique Hereof he writeth thus him selfe Vineam Christi exterminant vulpes Vt inter lacus contritos qui aquam non habent difficilè vbi Fons Signatus Horrus ille Conclusus sit possit intelligi Ideò mihi Cathedram Petri Fidem Apostoli Ore laudatam censui consulendam The Foxes destroie the Vineyarde of Christe so that emonge these broken cesternes that haue no Water it is harde to vnderstande where is that Sealed Fountaine and that Enclosed Orchard Therefore I thought it good to herken to S. Peters Chaire and to that Faithe whiche was commended by the Apostles mouthe S. Hierome from his youthe was brought vp in Rome He was Christened in Rome He had benne a Studente in Rome He had taught a Schole in Rome He had benne Secretarie to Damasus the Bishop of Rome He was a Prieste of Rome And of late they haue furnished him with a Cardinalles Hatte as if he had benne a Cardinal of Rome And as it is thought by somme sauinge for somme displeasure that certaine of the Cleregie had conceiued against him he was like to be chosen the Bishop of Rome What greate maruelle therefore is it if he had somme special affection to the See of Rome Alphonsus de Castro saâ—the That the Franciscane Freers be sworne to Duns and that he hearde a Dominicane Freere saie openly in his Sermon that he was to be suspected as an Heretique that in any thinge dissented from Thomas of Aquine There is noman lightly but hathe a special credite in somme One man before al others But how holdeth this Argumente M. Hardinge S. Hierome ioined with a Godly Bishop Ergo Wée muste ioine with a wicked Bishop Or S. Hierome agréed in Faithe and Religion with Damasus Ergo wée muste agrée with one that doothe al thinges of pourpose contrarie to Damasus So might you saie The Godly people of the Iewes were bounde to obeie Aaron and Moses Ergo al others that folowed afterwarde were likewise bounde to obeie Annas and Caiphas The Faithe of Christe M. Hardinge goeth not alwaies by Succession The Bishoppes of Rome haue benne Arians Nestorians Monothelites and otherwise founde in horrible Heresies as hereafter shal be shewed Woulde ye in sutche cases haue recourse to him that sitteth in Peters Chaire Would ye saie to sutch a one You are the Salte of the Earthe You are the Light of the Worlde Woulde ye saie This is the Faithe that was commended by the Apostles Mouthe Truely S. Hierome him selfe when he saw Abuses or Errours mainteined in the Churche of Rome made smal accoumpte of S. Peters Chaire For thus he saithe Quid mihi profers Vnius Vrbis Consuetudinem Potentia Diuitiarum paupertatis humilitas vel sublimiorem vel inferiorem Episcopum non facit Coeterùm omnes
Fornicationem non esse peccatum Martinus de Magistris in suo libro De Temperantia quaestione secunda de Luxuria dicit se fateri Fornicationem Simplicem esse Peccatum Mortale Tamen dicit insuper quòd oppositum credere non sit Haereticum quia vt dicit Testimonia Scripturae Sacrae non sunt expressa The Greekes as Guido chargeth them saie that Simple Fornication is no Sinne. Martinus de Magistris in his Booke Of Temperance and in the seconde question disputinge of Lecherie graunteth in deede that Simple Fornication is deadly Sinne. And yet he saithe It is no Heresie to beleeue the contrarie for that as he saithe the Testimonies of the Scriptures touching this mater are not plaine Here M. Hardinge ye haue your owne Doctours minde Martinus saithe It is no Heresie to beleeue that Simple Fornication is no Sinne And this he saithe euen in the very same Booke that he hath written De Temperantia So daungerously M. Hardinge and so shamefully are we deceiued in alleginge your Peltinge Doctours And therefore Alphonsus concludeth thus Sed cum pace illius dixerim ego credo Martinum alioqui virum Doctum in hac parte errasse But to speake with his fauour I beleeue that Martinus de Magistris in this behalfe was mutche deceiued M. Hardinge After this fowle lye foloweth an other Let him remember say these Defenders that they be his men that haue decreed that a priest for fornication ought not to be remoued from his cure To this we may saye that although he be not depriued of his cure yet he may be punished other wise But let vs see how they would proue that they saye By their note in their margent they send vs for proufe to the canon lawe 3. quaest 7. Lata Extra de bigamis Quia circa As touching the chapter Lata in the decrees we finde none suche And in Causa 3. quast 7. there is nothinge to this purpose The paragraphe Quia circa Extra is vnderstanded of them who being in the state of bigamie are not to be promoted to holy orders and not of one who is already made priest that he be not for Fornication remoued But to vnderstande what was donne to a priest that had committed fornication by order of lawe in case any Bishop or priest or deacon after degree of deaconship taken had benne conuict of fornication or aducutrie he was deposed and castout of the Churche and enioined to doo penaunce amonge the lartie VVhiche thinge S. Syluester at length mercifully changed enioininge ten yeres penaunce after a prescript forme whiche to oure newe cleregie woulde seeme very harde and straite Yea further the lawe of the Churche in this case so litle beareth with the sinnefull life of Clerkes that if any Bishop in his Dioces had consented and borne with the fornication of Priestes or Deacons or with the crime of incest for money or praier or had not by Auctoritie of his Bishoply Office duly punished sutche faultes committed the same shoulde be suspended from his Office And this muche wee haue shewed touchinge the remouinge of a Prieste not onely from his benefice but also from his office for cause of fornication wherein these menne moste falsely haue slaundered the Churche as now to any man it may appeere The B. of Sarisburie Here M. Hardinge ye shewe your selfe to be mutche vnskilful in your owne Canons The simpleste Proctour in your Courtes coulde soone haue tolde you that yee are ouer farre deceiued For thus it is written by expresse woordes in your owne Glose vpon the Decrees Dicunt neminem hodiè propter Fornicationem esse deponendum nisi in ea perdurat They saie that for Fornication noman ought this daie to be deposed onlesse he continewe in the same And leste ye shoulde in any wise mistrust or doubte your Glose it is also thus noted of pourpose in faire great letters in the Margine Fornicationis causa hodiè nemo est deponendus Novv a daies noman maie be deposed for Fornication Were there nothinge els to be saide yet this thinge onely were sufficiente But Panormitane also your greateste Canoniste like wise saithe Ad varietatē temporū debent mutari statuta humana Ideò hodie ex Simplici Fornicatione Clericus non deponitur The Lawes of Menne ought to be altered accordinge to the change of times And therefore nowe a daies for Simple Fornication no Prieste is deposed from his benefice Likewise ye haue it noted vpon your Decrees Communiter dicitur quod pro Simplici Fornicatione Clericus deponi non debet Quia pauci sine illo vitio inueniuntur It is commonly saide that for Simple Fornication no Prieste ought to be depriued For that fevve Priestes are founde vvithout that faulte Againe Panormitane saithe to like effecte Clericus Concubinarius in officijs vitandus non est nisi sit notorius A Prieste that keepeth a Concubine onlesse he be notorious maie not be refused in his Seruice Sundrie other sutche like Authorities your pooreste Proctoure coulde haue brought you Howe be it you saie S. Syluester in sutche cases enioineth tenne yeeres penance This was true in deede M. Hardinge But it was true in Olde forne yeeres aboute twelue hundred yeeres agoe Nowe Syluester is paste quite out of minde and his Lawe with him Your owne folke nowe can saie Nunc aliud tempus alij pro tempore mores Martinus Poenitentiarius saith Ecclesia multos huiusmodi Canones exufflauit quia onerosi sunt The Churche hathe blowen awaie many sutche Canons for that thei be too burthenous Looke better on your Bookes M. Hardinge Your owne Lawe saithe Fornicationis causa nemo hodiè deponendus est Quia corpora hodiè sunt fragiliora Noman nowe a daies ought to be depriued for Fornication and that bicause our bodies are frailer then they were woonte to be And therefore touchinge that cruel tenne yeeres Faste appointed by Syluesters Constitution the Glose there saithe thus Potest ieiunare per alium vel potest dare numum pro Ieiunio Hee maie Paste by somme other man or els He mai geeue a good Penny and so redeeme his whole tenne yeeres Faste But there is graciousely added a special prouiso In the behalfe of him that shal receiue this Penny Sed debet iste Donarius esse talis quòd non euincatur ab illo cui donatur Alias non contingeret liberatio But it muste be sutche a Penny that it be neuer euicted againe by Lawe from him that receiued it Otherwise he shoulde not be discharged of his penance In like manner saithe Pope Pelagius Defectus nostri temporis quibus corpora ipsa hominum defecerunt districtionis illius non patitur manere censuram The weakenesse of our time by meane whereof the very bodies of menne are decaied doothe not suffer the rigoure of that Lawe to continewe Otho Bonus in his Constitution Legantine saithe Remoueant ipsas
a greate inconuenience That the Pope him selfe for as mutche as he Ministreth Sacramentes Teacheth Exhorteth and occupieth him selfe in Spiritual affaires leaste of al others is therefore the lowest and baseste of al his cleregie Nowe M. Hardinge I beseeche you consider the weight and drifte of your owne Reason The Popes Charge is Spiritual saie you Ergo the Emperoure is bounde to sv veare obedience to the Pope By what Reason maie this Reason be proued Uerily by the same good Reason ye maie saie Euery Priestes Charge is Spiritual Ergo the kinge is bounde to svveare obedience to euery Prieste Yet by sutche proper Reasons the Pope hath auanced him selfe aboue al the states and Princes of the Worlde But your Holy Father Innocentius leste he shoulde séeme to wante Scriptures for proufe hereof allegeth also the woordes of God spoken vnto the Prophete Hieremie Beholde I haue set thee ouer Nations and Kingedomes to the intente that thou maiste pulle vp and scatter and builde and plante Ergo saithe he the Emperoure is Subiecte vnto the Pope These proufes ye saye Our Defenders coulde not find Further ye saie in your sober māner VVhen wil you forsake the Schole of Lieing Truely if there be any sutch Schole M. Hardinge you maie claime of good right to be the Maister Wée are as far frō lieinge as you are from saieing the Truthe But what make these woordes of Hieremie for the Bishop of Rome Wil ye saie that the Prophete Hieremie was the Pope Or that the Kinge then was sworne to be subiecte and loial vnto him What Kinge or Prince did Hieremie subdue What People or Countrie euer did he ouerthrowe One of your owne Doctours saithe Hieremias nullum Regem deposuit Sed intelligitur positus supra Centes Regna quasi habens Authoritatem super ea in annuntiando praedicando Vera. Nō de destructione Regum Mundi sed de destructione Vitiorum plantatione Fidei morum Vt illud Pauli Dei aedificatio estis Dei Agricultura estis Hieremie deposed no Kinge But wee vnderstande that he was placed ouer Nations and Kingedomes as hauinge Authoritie ouer the same in openinge and preachinge of the Truthe He speaketh non of the ouerthrowinge of the Kingedomes of the World but of the ouerthrowinge of vices and of the planting of Faith and manners In this sense S. Paule saith to the Corinthians Ye are Goddes buildinge Ye are Goddes tillage The very Glose it selfe saithe Vt euellas Regnum Satanae vt plantes bona vt aedifices Ecclesiam I haue placed thee to roote vp not the Kingedomes of the worlde nor the states of Common Weales but the Kingedome of Satan to plante good thinges to builde vp the Churche His whole Commission was limited with these woordes Posui Verbum meum in Ore tuo I haue put my Woorde in thy Mouthe Sutche Authoritie had Elias ouer Kinge Achab. And therefore he saide vnto him It is not I that trouble Israel but thou and thy Fathers house Sutche Authoritie had Iohn the Baptiste ouer Kinge Herode and therefore he saide vnto him It is not lawful for thee to haue thy Brothers Wife If it be true that ye woulde seeme to saie that the Popes Superioritie standet onely in thinges Spiritual wherefore then doothe Pope Nicolas saie Christus Beato Petro Terreni simul Coelestis Imperij Iura commisit Christe bath geuen to Blessed Peter the Right as wel of the worldly as also of the Heauenly Empiere Wherefore then did Pope Adrian thus write vnto the Emperoure Fredericus Romae nostra Sedes est Imperatoris est A quis in Arduenna quae est Sylua Galliae Imperator quod habet totum habet à nobis Sicut Zacharias transtulit Imperium à Graecis ad Teutonicos ita nos possumus illud transferre ab Alemānis ad Graecos Ecce in potestare nostra est vt demus illud cui volumus proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus My Seate is in the Cittie of Rome The Emperours Seate is at Acon in Ardenne whiche is a Foreste in Fraunce VVhat so euer the Emperoure hath he hath it of vs. As Pope Zacharias translated the Empiere from Graecia into Germanie so maie wee againe translate the same from y◠Germaines to the Greekes Behold it is in our power to bestowe the Empiere vpon who wee liste Therefore are wee appointed by God ouer Nations and Kingdomes to pulle downe to roote vp to builde and to plante againe This Authoritie I trowe reacheth sommewhat further then onely to causes Spiritual One of your own Doctours saith Magis esset acceptum Deo quòd per Solum pōtificem Mundus in Omnibus regeretur It were more acceptable vnto God that the worlde in Al Maters both Spiritual and Temporal were gouerned onely by the Pope That Innocentius addeth of the Sonne and the Moone yée saye is not a Reason but a Similitude This thinge maie easily be graunted For in déede it is a Similitude vtterly voide of either VVitte or Reason But who taught the Pope so childishly to plaie with Similitudes thereby to auance him selfe and to abase the Empiere of the world Who tolde him that the Pope is the Sonne and the Emperoure the Moone Or that the Emperoure is so far inferioure to the Pope as y◠Moone is inferiour to the Sonne Isidorus that liued sixe hundred yéeres before Pope Innocentius saithe quite contrarie Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne vvee vnderstande the Kingdome and by the Moone vve vnderstande the Priesthoode Whereby he geueth vs to consider contrarie to the Iudgemente of your good Father Pope Innocentius that as the Moone is inferioure to the Sonne so is the Pope inferioure to the Emperoure M. Hardinge But when Constantine was Baptized he gaue place to S. Syluester then Bishop of Rome and to al other Successours of S. Peter O how that irketh your haries that so great an Emperour and the first that openly professed Christianitie shoulde by the same Holy Ghoste who called him to the Faithe of Christe be made to departe from the Cittie whiche ruled the worlde and to yelde his owne Palaice partly a Churche to our Sauiour Christe partely a dwellinge house for the Bishops of Rome Aske of Constantine why he submitted his necke to S. Syluester VVe haue cause to thinke that Constantius the heretike sonne of Constantine was not very glad of his Fathers dooinge And yet God suffered him not to retourne and dwel at Rome but to leaue that Cittie free to the Rulers of the Churche The B. of Sarisburie Constantine ye saie gaue ouer the Cittie of Rome and al the VVeaste parte of the Empiere to the Pope and to his Successours for euer And this thing erye saie yrketh our hartes ful soare Yea verily M. Hardinge it irketh vs mutche in
he died of a sickenesse whiche he fell into at BonconueÌ„to as he iournied from Pisa thither Onuphrius writing of his Death saith that he died at Bonconuento a town in the territorie of Siena and maketh no meÌ„tion of his Poisoning Cornelius Cornepolita writing this storie semeth to geue litle credite vnto it For he addeth an heare saie Vt aiunt as they saie as though it were a matter auouched by no certainetie but by Hearesaie Nauclerus reporteth that the order of those religius men is saide to haue a testimoniall in writinge witnessinge the foresaide Friere to haue benne Innocent and that the whole was but a fained tale Victor the thirde Pope is mentioned by Martinus Polonus to haue benne poisoned by the malicious procurement of the Emperoure Henry the thirde bicause he stoode in defence of Gregory the seuenth whom the Emperour so muche hated and persecuted Vincentius holdeth contrary opinion that he died of a dysentery â–ª as Platina reciteth Touchinge Kinge Iohn of Englande they that write that he was poisoned in a drinkinge cuppe by Monkes them selues make no better then a fable of it and who so euer write it referre them selues to hearesaie and to the popular fame The Author of your Actes and Monumentes reporteth that many opinions are amonge the Chronicle writers of his Deathe As ye procede in your malicious railinge against the Pope ye spitte out your poison demauÌ„dinge certaine question shorte in Woordes â–ª but full stuffed with false and cankered slaunders The B. of Sarisburie The Poisoninge of that Noble Emperoure Henrie of Lucenburg in the Sacramente whereby it appeareth how farre foorthe the States of the worlde ought to truste you ye would haue vs to passe lightly ouer as a Fable Of your Onuphrius and Cornelius and other like Parasites wée make no reckeninge The truthe of the storie is reported by many Vrspergensis saithe Quidam Religiosus porrexit Imperatori intoxicatam Eucharistiam c. A certaine Religious man ministred vnto the Emperoure the Sacramente poisoned The Emperoure hauinge receiued it and returninge againe vnto his place thought that a peece of colde Ise was paste alonge through his body Baptista Egnatius saithe it was wrought by the policie of Robertus Kinge of Sicilia moued therto as Auentinus saithe by Pope Clemente 5. The same ye shal finde recorded in Carion in Supplemento Chronicorum in Rauisius Textor and sundrie others The like recorde there is founde of poisoninge of Victor 3. in the Chalice For the more credite whereof it maie please you to reade Martinus Polonus the Popes Penitentiarie Volaterranus Matthaeus Palmerius the Supplie of Chronicles Fasciculus Temporum Textor and others Touchinge the deathe of Kinge Iohn whether he were poisoned by a Monke or no I wil not striue referringe mée selfe therein to the credite of our Chronicles the common reporte whereof togeather with the general opinion of the people is this that he was destroied with poison But what so euer were the cause of his death Matthias Parisiensis saithe thus Papa Innocentius sententionaliter definiuit c. Pope Innocentius determined by sentence that Kinge Iohn should be deposed from his estate And he enioined the execution thereof to the Frenche Kinge for Remission of his Sinnes promisinge him also faithfully that if he so did he and his Successours should enioie the Kingedome of Englande for euer So mutche is Englande bounde to reuerence and obeie the Pope The Apologie Cap. 7. Diuision 2. What is he at this daie whiche alloweth the mightiest Kinges and Monarches of the worlde to kisse his blessed Feete M. Hardinge It is he saie we that humbly for his owne persone refuseth suche honour that calleth and thinketh him selfe Seruum Seruorum Dei the seruant of the seruantes of God But when he seeth the greate powers and Princes of the worlde humble them selues to Christe Lorde of all Lordes and Kinge of all Kinges in the person of him whose Vicare on Earthe he is and chiefe deputie in those thinges that be to God warde not vnmindefull what he is of him selfe for the roomes sake that he beareth and for his honour whose vicegerent he is the rather also for example of Humilitie and Obedience so to be taken and learned of others of inferiour degree he suffereth that honour to be done whiche is more then a mere man can require Neither is this the pride of Popes at these daies onely as ye obiect but the example of suche humilitie in Princes we can proue to be auncient The greate Kinge Charlemaigne who afterwarde was create Emperoure coulde not be withholden by the Pope Adrian the firste but at the firste meetinge he woulde kisse his feete Many other Emperours and Kinges haue of olde time done likewise And lest the Soueraintie of suche Honour exhibited vnto him shoulde in his owne conceite lifte him higher then for the degree of humaine condition to that purpose serueth the stoole of naturall easement at his creation whereof your surmise is very vile to temper the highnesse of that vocation with the base consideration of humaine infirmities and necessities The B. of Sarisburie What thinge is there either so vile or so horrible but by sutche proper excuses maie soone be smoothed Chrysostome saithe Haec etsi minima esse videantur tamen magnorum sunt causae malorum Nam Ciuitates Ecclesias saepe numerò euerterunt Propterea nec à lachrymis abstinere possum cùm primos istos consessus salutationes audiam ac in mentem veniat quot quantá hinc mala in Ecclesia Die orta sint These thinges notwithstandinge they seeme smal yet are they the causes of greate euils For oftentimes haue they ouerthrowen bothe Citties and Churches Therefore I cannot absteine from weepinge when I heare of these Superiorities and Salutations and consider how many and howe greate euils haue growen thereof in the Churche of God S. Hierome mutche mislikinge the state of his time saithe thus Episcopi velut in aliqua sublimi specula constituti vix dignantur videre mortales alloqui conserous suos The Bishoppes as if thei were placed in somme high Castle scarceâ—y vouchesaue to looke vpon poore mortal menne and to speake vnto their felowe seruantes Touchinge the Bishop of Rome it is not for nought that S. Gregorie saith Rex Superbiae in foribus est The Kinge of Pride is euen at hande In the Popes ovvne Booke of the Ceremonies of Rome it is written thus Electus Imperator cum suis omnibus seruato ordine per gradus ascendit suggestum Et vt primùm videt Pontificem detecto capite illum genu terram contingens veneratur iterum cùm appropinquat ad gradus Sedis genuflectit demum vbi ad Pontificis pedes peruenit illos in reuerentiam Saluatoris Deuotè osculatur The Emperoure Electe goeinge in arraie with al his traine passeth vp the staires into the Scaffolde And as soone
it appeareth by youre reckening ye make no greate accoumpte of it Christe saie you praied for Peter Ergo the Romaine Faithe can neuer faile Fewe children woulde willingly make sutche Argumentes Ye presume very mutche of the Simplicitie and Ignoraunce of youre Reader For thinke you that Christe praied onely for Peter and for no body els Or thinke you that Christes praiers tooke place in none other of al the Apostles but onely in Peter Awake for shame and shake of these dreames Christe him selfe saithe O Father I praie nor onely for these but also for them that by their woorde shal beleue in me And S. Augustine thus reporteth the same praier as it is alleaged before Ego rogaui Paitem pro vobis ne deficiat Fides vestra I haue praied vnto my Father not for Peter onely but for you that youre Faithe maie not faile Againe he saithe Nunquid pro Petro rogabat Pro Iohanne Iacobo non rogabat Did Christe praie for Peter And did he not praie for Iohn and Iames Certainely Origen saithe as likewise I haue before alleged Omnia quaeque priùs dicta sunt quaeque sequuntur velut ad Petrum dicta sunt omnium Communia Al the thinges that either paste before or folowe after as spoken vnto Peter are common vnto al the Apostles But S. Paule saithe vnto the Romaines Youre Faithe is spoken of throughout the worlde And S. Cyprian saithe The agreeing with the Bishop of Rome was the Vnitie of the Catholique Churche And yet it maie please you to be remembred by the waie that the same S. Cyprian reproued Cornelius and Stephanus bothe Bishoppes of Rome and tolde them they were bothe deceiued and therefore woulde not agree vnto them Neuerthelesse hereof ye conclude thus Ergo the Holy Ghoste hath signified that the Churche of Rome cannot erre It pitieth me M. Harding in youre behalfe to see into howe streite and miserable holes ye are faine to creepe For what if the Faithe and the Constancie of the Romaines in olde times for the Nobilitie of that Empiere and Cittie were then published throughout the whole worlde Yet where did the Holy Ghoste euer tel you that therefore the Churche of Rome shoulde neuer erre By what Woorde By what Promisse By what Reuelation Yee saie The Faithe of the Romaines was heard of throughoute the whole Worlde So was the Greate capitol there So was the bewtie of their Princely buildinges Whiche notwithstanding are nowe made smoothe and euen with the grounde So likewise is it written of Hierusalem De Sion exibit Lex Verbum Domini de Hierusalem The Lawe shal comme foorth from Sion and the Woorde of God from Hierusalem So in the Cittie of Antioche the Faithful were firste called Christians And therefore Chrysostome calleth the same Cittie Caput totius orbis The Head of the whole worlde Thus was Eusebius Samosatensis called Regula Fidei The Rule and Standerde of the Faithe Thus was Athanasius called Orbis oculus Fundamentū Fidei The Eie of the world and the Fundation of the Faithe Would ye hereof conclude M. Harding that therfore the Faithe of these Churches can neuer faile Ye knowe that al this notwithstandinge the Churches as wel of Hierusalem and Antioche as also of Asia Syria Graecia and of al the Easte are nowe subiecte to the Turke and scarcely a fewe leafte there that dare to professe the name of Christe What a fonde Paradise is this to saie bicause ye had once the Faith of Christe therefore nowe ye can neuer erre Sutche a fantastical Paradise had they built vnto them selues that cried out in olde times euen as you do now The Temple of God The Temple of God VVee are the Children of Abraham But who so euer wel cōsidereth the storie of the time shal soone finde y◠then they cried moste The Temple of God when they had moste shamefully abused and defaced the Temple of God and that then they claimed moste to be called the Children of Abraham when they had forsaken bothe the Faithe and life of Abraham and as Christe saithe vnto them were becomme the Children of the Diuel Sutche a fantasie had they that saide Non peribit Lex à Sacerdote Nec consilium à Sapiente Nec Verbum à Propheta The Lawe shal not departe from the Prieste Nor Counsel from the Wise Nor the VVoorde from the Prophete But God saith vnto them Obstupescent Sacerdotes Prophetae terrebuntur Lex peribit à Sacerdote Consilium à Senioribus Nox vobis erit pro Visione tenebrae pro Diuinatione Youre Priestes shal be amased and youre Prophetes shal be at their wittes ende The Lawe shal perishe from the Prieste and Counsel shal wante in the Elders Ye shal haue Nighte in steede of a Vision and Darkenesse in steede of Prophesie S. Paule saithe vnto the Galathians Ye beganne wel who hathe thus bewitched you that yee shoulde not obeie the Truthe S. Peter saithe As there were False Prophetes emongest the people in olde time euen so emong you there shal be False Prophetes bringing in Sectes of Perdition Of sutche a chaunge the Prophete Esaie cōplaineth Quomodò facta est Meretrix Ciuitas Fidelis Howe is this Faithful Cittie now become an Harlot Deceiue not thus youre selfe M. Harding with vaine hope Harken rather to the voice of our Lorde Put nothing to his Worde take nothing from the same turne neither to the Right hande nor to the Leafte So shal ye be sure ye shal not erre The Apologie Cap. 10. Diuision 2. For our partes if wee could haue iudged Ignoraunce Error Superstition Idolatrie mennes Inuentions and the same commonly disagreeing with the Holy Scriptures either to please God or to be sufficient for thobteining of Euerlasting Saluation or if we could ascertaine our selues that the Woorde of God was written but for a time onely and afterwarde againe ought to be abrogated and put away or els that the Saienges Cōmaundementes of God ought to be subiecte to mans wil that whatsoeuer God saithe and commaundethe excepte the Bishop of Rome wil and Commaunde the same it must be taken as voide and vnspoken If we coulde haue brought our selues to beleue these thinges we graūt there had benne no cause at al why we shoulde haue leafte these mennes Companie M. Hardinge God forbid that either ye or any Christen man shoulde iudge that ignorance errour superstition idolatrie mennes inuentions contrarie to the Scriptures either pleased God or to be sufficient to saluation Bicause ye laie this to the catholique Churche we can saie no lesse of you but that ye be false liers and diuelishe slaunderers And who teacheth that Gods worde was written but for a time onely ‡ That his commaundementes be subiecte to mans wil ‡ That Gods saienges and preceptes be voide except the Bishop of Rome ratifie them Here would I saie vnto you at least fie for shame but that I thinke I should preuaile
the whole drifte of the letter or the very bare woordes as they lie ye mighte easily haue seene that this onely was S. Cyprians meaning His woordes be these Post ista adhuc insuper Pseudoepiscopo sibi ab Haereticis constituto nauigare audent ad Petri Cathedram vnde vnitas Sacerdotalis exorta est à Schismaticis Profanis literas ferre nec cogitare eos esse Romanos quorum Fides Apostolo praedicante laudata est ad quos Perfidia habere non possit accessum After this hauing a False Bishop appointed vnto them by Heretiques they dare to take shipping and vnto Peters Chaire and vnto that Principal Churche from whence the Priestely vnitie grewe firste to carrie letters from Schismatiques and lewde menne Neither cōsider they that the Romaines are that people whose Faith is praised by S. Paule the Apostle vnto vvhome Vnfaithfulnesse of reportes tales can haue no accesse If yee doubte of this Exposition reade these woordes touchinge the same goeinge before in the same Epistle Roman cum Mendaciorum suorum merce nauigarunt Quasi Veritas post eos nauigare non posset quae Mendaces linguas rei certa probatione conuinceret They saile to Rome with the Marchandise of their Lies as though the Truethe coulde not saile after them that by proufe of the certaintie might controlle their lieing tongues This is that Vnfaithfulnesse that S. Cyprian speaketh of and not the Vnfaithefulnesse of Faithe and Doctrine Nowe touchinge this Appealinge and fleeing to Rome leste yee shoulde thinke by occasion of these woordes that S. Cyprian alloweth it or thinketh wel of it ye shal finde in the same Epistle y◠he vtterly misliketh it condēneth it For thus he saithe Acquum est pariter iustū vt vniuscuiusque causa illic audiatur vbi crimen admissum est It is meete and right that euery mannes cause be pleaded in that Countrie where the faulte was committed c. Againe Oportet eos quibus praesumus non circumcursare It is not meete that they ouer whome wee haue Jurisdiction should renne aboute the Worlde He meaneth to Rome And againe Nisi paucis desperatis perditis Minor videtur esse Authoritas Episcoporum in Aphrica constitutorum c. Onlesse a fewe desperate and wicked menne thinke the Authoritie of the Bishoppes of Aphrica is lesse then the Authoritie of the Bishoppes of Rome By these woordes S. Cyprian maketh the Bishop of Rome equal in Authoritie vvith him selfe and other Bishoppes Wherefore I muste conclude with other woordes of S. Cyprian in the same Epistle Haec est Frater vera dementia non cogitare quòd Mendacia non diu fallant Noctē tam diu esse quoad illucescat Dies O my Brother this in deede is very madnesse not to thinke that Lies cannot longe deceiue The Nighte lasteth no longer but vntil the Daie beginne to springe The Apologie Cap. 12. Diuision 1. 2. Or if there be no perile that harme maie come to the Churche what neede is there to reteine to no pourpose the names of Bishoppes For so it is nowe commonly vsed among them For if there be no Sheepe that maie straie why bee they called Shepeheardes If there be no Cittie that maie bee betraied why bee they called VVarchemenne If there bee nothing that maie renne to ruine why bee they called Pillers Anon after the firste Creation of the Worlde the Churche of God began to spreade abroade and the same was instructed with the Heauenly Worde whiche God him selfe pronounced with his owne Mouthe It was also furnished with Diuine Ceremonies If was taught by the Sprite of God by the Patriarches and Prophetes cōtinued so euen til the time that Christe shewed him selfe to vs in the fleshe This notwithstanding how often O good God in the meane while and howe horribly was the same Churche darkened and decaied Where was that Churche then when al fleashe vpon Earthe had defiled his owne waie Where was it when amongest the numbre of the VVhole VVorlde there were onely eight persones neither they al chaste and good neither whom Goddes wil was shoulde be saued aliue from that Vniuersal destruction and Mortalitie when Elie the Prophete so lamētabldy bitterly made his moane that onely him selfe was leafte of al the Whole Worlde whiche did truely and dewly worship God and when Esaie saide The Siluer of Goddes people that is of the Churche vvas become Drosse and that the same Cittie vvhiche aforetime had ben faithful vvas novv become an Harlot and that in the same there vvas no parte sounde throughout the vvhole body from the head to the foote Or els when Christe him selfe saide that the House of God vvas made by the Phariseis and Priestes a Denne of theues Of a truthe the Churche euen as a cornefilde except it bee eared manured tilled and trimmed wil in stede of Wheate bringe foorthe Thistles Darnel and Nettels For this cause did God sende euer among bothe Prophetes and Apostles and laste of al his own Sonne who might bringe home the people into the right waie and repaire anewe the tottering Churche after she had erred M. Hardinge These and the like places haue ben already alleaged of olde time against the Catholiques by the Donatistes as S. Augustine sheweth and of late yeeres by youre scholemaister Iohn Caluine of Geneua VVe neede not to studie for newe answeres to the argument made out of these and suche other places mutche fitter for this purpose then these are sithe that the same is so wel answered by S. Augustine Oftentimes saithe he Goddes worde rebuketh the wicked sortes of the Churche so as though al were suche and none at al remained good For thereby we are warned them in their certaine number to be called al as mutche to sale al the children of hel But Sirs what if the Churche at the beginning of the worlde and at the general drowning was of smal number And what if the Synagog were sometime quite extinguished Must it therefore folowe that the church also after that God hath geuen to Christe his Sonne the endes of the worlde to be his possession maie nowe be brought to a fewe and to faile altogether VVhere was the Churche saie ye when of al the worlde there were but eight persons and they onely saued aliue from the vniuersal destruction Forsooth they were in Noes Arke And nowe haue we our Noes Arke also in whiche who so euer abideth not the same is drowned Neither were the Prophetes and Apostles sent nor Christe came him selfe to repaire a newe the Churche whiche had in faithe wholy erred but both they were sent and he came that it shoulde not wholly erre The B. of Sarisburie It is true that ye saie In the Holy Scriptures this woorde Al is often vsed in steede of Many And thus ye saie it fared with the Synagog of the Ievves for that then the Faithful were sommetimes broughte vnto a smal number sommetimes
lies here be made at once VVhereas of al these neuer a one leadde his life at Rome but Laurence Valla who was a Canon of Laterane and this Defender saieth that al did there is one lie That al these might see the Popes secretes there be two lies That none of these foresooke the Catholike faithe there be three lies As for Laurence Valla he was not in euery pointe very sounde as it appeareth in his Booke of Free wil and in his annotations vpon the newe Testamente In althinges he handled he shewed him selfe newe fangled rather then groundedly lerned as wel in grammer and logike as in diuinitie But Mars lius of Padua to please the Emperouve Ludouicus Bauarus who liued aboue twoo hundred yeeres paste through malice conceiued againste Pope Iohn the xxij of whom the saide Ludouicus was for iuste causes excommunicate went so farre in schisme as at length he fel into Heresie And Abbot Ioachim whiles he reproued Peter Lombarde vttered Heresie contrarie to the Catholike faithe touchinge the Trinitie and therefore his booke was condemned by the Churche though his person was not condemned because he submitted him selfe and his writinges to the iudgemente of the Holy Romaine Churche as we finde in the Decretals That al these haue greately and often complained of the Bishoppes of Rome theire tyrannie and pride there be foure lies That they declared the Pope him selfe to be very Antichriste there be fiue lies And whereas to make this shameles lie you aske leaue so we aske leaue of you to tel it you and to challenge you of a lie and saieplainely vnto you that speaking of them al you belie them and that you shal neuer be able to proue that you saie of them Francis Petrarch the Italian Poēte and Baptiste of Mantua the Latine Poëte speake like Poëtes eche of them once in theire woorkes againste the euil manners of the Courte of Rome But what proufe maketh al this that the Romaine Churche that is to saie the Weast Churche whiche onely remaineth and euer hath remained whole and sound of Faithe erreth in Doctrine Or what argumente can you gather out of al these I wil not saie againste the life but againste the office Auctoritie and dignitie of the Bishop of Rome The argumente you can make hereupon is this Poëtes reprehende the vices of the Courte of Rome Ergo the Pope is Antichriste Or ergo the Catholike Churche erreth and is to be foresaken VVhat force is in this reason euery reasonable man be he neuer so meane of witte may soone iudge The B. of Sarisburie Your Comparison of Madde Dogges M. Hardinge becommeth wel the rest of your Courteous eloquence Who so shal marke howe vainely you snappe at what so euer ye can imagine is in your waie nowe at our Logique nowe at our Rhetorique nowe at our Greeke nowe at our Latine nowe at our Lamenesse nowe at our leane Cheekes nowe at oure thinne Beardes nowe at our Superintendenteshippes nowe at our Ministershippes nowe at oure Maistershippes nowe at our Mashippes for this is the sobrietie and grauitie of your speache and further howe greedily and egrely ye fasten your teeth and feede your selfe with Winde and are stil snappinge and catche nothinge although in regarde of manhood he spare to cal you a Madde Dogge as it liketh you to calle others yet he maie wel thinke you scarcely to be a sober man Christe founde faulte sommetime with the Bishoppes Sommetime with the Priestes Sommetime with the Scribes Sommetimes with the Phariseis Sommetime with the People Sommetime with theire Religion Sommetime with theire Traditions Sommetime with theire Ignorance Sommetime with theire Praiers Sommetime with theire Fastinges sommetime with theire Life Sommetime with theire Hypocrisie Sommetime with theire Crueltie And thus in your fantasie he ranne hither and thither vp and downe Yet I trowe ye wil not touche him with your Comparisons nor saie therfore as ye saie to vs he had a very vnquiet Heade Who so hath eies to see and considereth the miserable Abuses of the Churche of Rome touchinge either Life or Religion cannot lightly wante iuste mater to reproue Ye remember what Churche it is whereof S. Bernarde saithe A planta pedis vsque ad verticem Capitis non est Sanitas vlla Non est iam dicere vt Populus sic Sacerdos Quia nec sic Populus vt Sacerdos There is not one whole place from the sole of the foote to the toppe of the Heade Wee maie not nowe saie As is the People so is the Prieste For the People is nothinge so il as is the Prieste Ye saie these witnesses dwelt not in Rome and here in a smal matter ye haue noted a great lie Howe be it Bernarde the Abbate that dwelte furtheste of was twise in Rome and was Chiefe of Councel with Pope Innocentius in his greateste affaires Franciscus Petrarcha was made Poete in the Capitol and keapte Laura his Concubine in the eie of the Pope and had his moste aboade in Rome Laurentius Valla vvas Cauon of the Cathedral Churche in Laterane and leadde his Life and died in Rome Briefely S. Bernarde onely excepted al the reste were Italians and dwelte neuer far from Rome as it maie appeare by the plainenesse of theire speache vnderstoode somme parte of the déepeste Secretes of the Churche of Rome Marsilius Patauinus ye saie was an Heretique But what one Heresie he defended or before what Iudge he was conuicted or where he was either abtured or pounisshed for the same neither you nor any of al your Felowes haue hitherto tolde vs. Therefore wée muste thinke He vvas an Heretique vvithout Heresie as somme menne be Doctoures vvithout Diuinitie Ioachimus Abbas founde faulte with the Bishop of Rome And therefore he muste néedes be an Heretique As for that he is charged in the Popes Decretalles with erroure touchinge the Trinitie it is a greate Vntruthe as ye maie clearely perceiue by a Booke that Martin Luther hath pourposely written in his Defence But to comme neare the matter and to speake of the thinge that moste misliketh you S. Iohn saith Antichriste shal fitte in a Cittie builte vpon seuen Hilles and so is the Cittie of Rome Irenaeus saith The number of Antichristes Name shal be expressed by this woorde Latinus Sibylla saith The greateste terroure and furie of his Empiere and the greateste woe that he shal woorke shal be by the bankes of Tyber Whiche circumstances séeme plainely to painte out the Cittie of Rome S. Hierome saithe Antichristus fedebit in Templo Dei vel Hierosolymi vt quidam putant vel in Ecclesia vt veriùs arbitramur Antichriste shal fit in the Temple of God either at Hierusalem as somme thinke or els in the Churche of God it selfe vvhiche vvee take to be the truer meaninge S. Gregorie saithe Ego fidenter dico quo'd quisquis se Vniuersalem Sacerdotem vocat vel vocari defiderat in elatione
sicut ipsum Caput Christum in Scripturis Sanctis Canonicis debemus agnoscere VVhether they haue the Churche or no let them shewe by the Canonical Bookes of the Holy Scriptures VVee muste knowe the Churche of Christe euen as wee likewise knowe Christe whiche is the Heade of the Churche in the Holy Canonical Scriptures Againe he saithe Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat The Holy Scripture sheweth the Churche without any doubtefulnesse Againe Quaestio est vhi sit Ecclesia Quid ergo facturi sumus Vtrùm in verbis nostris eam quaesituri an in Verbis Capitis sui Domini nostri Iesu Christi Futo quòd in illius potiùs Verbis eam quaerere debemus qui Veritas est optimè nouit Corpus suum The question or doubte is where the Churche should be What then shal we doo VVhether shal wee seeke the Churche in our owne woordes or in the VVoordes of her Heade whiche is oure Lorde Iesus Christe In my Iudgemente wee ought rather to seeke the Churche in his VVoordes for that he is the Truthe and beste knoweth his owne Body Againe Non audiamus Haec dico Haec dicis Sed audiamus Haec dicit Dominus lbi quaeramus Ecclesiam Ibi discutiamus causam nostram Let vs not heare these woordes This saie I This saiste thou But these woordes set vs heare Thus saithe the Lorde there let vs seeke the Churche there let vs discusse oure cause And againe Nolo Humanis Documentis sed Diuinis Oraculis Sanctam Ecclesiam demonstrari I wil not haue the Holy Churche to be shewed by Mannes Iudgemente but by Goddes VVoorde Likewise saithe S. Chrysostome Nunc nullo modo cognoscitur quae sit vera Ecclesia Christi nisi Tantummodò per Scripturas Now can noman knowe whiche is the true Churche of Christe but Onely by the Scriptures Againe he saithe in like fourme of woordes Volens ergo quis cognoscere quae sit Vera Ecclesia Christi vnde cognoscat in tanta confusione similitudinis nifi Tantummodo ' per Scripturas If a man be desirous to knowe whiche is the true Churche of Christe how can he know it in sutche a confusion of likenesse but Onely by the Scriptures These woordes be so euident and so plaine that noman with modestie maie wel denie them And whereas you saie Al this notwithstandinge A true Churche maie be founde whiche is not shewed in the Scriptures S. Ambrose saithe Ecclesia fulget non suo sed Christi Lumine The Churche shineth or is knowen not by her owne Lighte but by the Light of Christe whiche is by the VVoorde of God And chrysostome saithe Qui Sacra non vtitur Scriptura sed ascendit aliunde id est non concessa via hic Fur est Latro Who so vseth not the Scripture but geateth vp an other waie that is by a waie that is not lawful he is a Theefe and a Murtheier Againe he saithe Hierusalem hîc semper Ecclesiam intellige quae dicitur Ciuitas Pacis cuius Fundamenta posita sunt super Montes Scripturarum Here by Hierusalem euermore vnderstande thou the Churche whiche is called the Cittie of Peace The Fundations whereof are saide vpon the Mountaines of the Scriptures Ye magnifie your Churche of Rome and saie It shieth on highe vpon the Mounte Yet S. Bernarde saithe to the Pope and his Cleregie as it is alleged before Vos estis Tenebrae Mundi Ye are the Darkenesse of the VVorlde Therefore ye maie not wel vaunte your selues so mutche of the brightnesse of your Beames As for that ye cal our Churche the Synagoge of Lucifer and Antichriste we maie wel suffer it to blowe euer as the vaine vnsauery smoke of somme impatiente Cholerique humoure Our cause is not the woorse M. Hardinge in the Iudgemente of the wise for that you haue learned so readily to speake il But what Louanian vanitie is this to saie The Members of the Churche of Christe abide in the Vnitie of the Pope What Scripture or Doctoure or Father euer tolde you of sutche Vnitie S. Paule saith Wee are alone not in the Pope but in Christe Iesu And what so greate Vnitie can you saie there is or hathe benne in your Popes Platyna saithe Post Stephanum semper haec consuetudo seruata est vt acta Priorum Pontificum sequentes ant infringereat aut omnino ' tollerent It hathe benne an ordinarie custome emonge the Popes euer sithence the time of Pope Steuin that the Popes that folowed afterworde would euermore either breake or abolishe the Actes of the Popes that had benne before them Erasmus saith Iohannes 22. Nicolaus totis Decretis inter se pugnāt idque in his quae videntur ad Fidei negotium pertinere Pope Iohn 22. and Pope Nicolas in theire whole Decrees are contrarie the one againste the other yea and that in maters that seeme to belonge to cases of the Faithe To be shorte the Popes haue fouly corrupted the Scriptures they haue corrupted the Decrees Canons of Councelles they haue benne Sorcerers Idolaters Scribes Phariseis Thei haue benne Arian Heretiques Nestorian Heretiques Monothelite Heretiques Montaniste Heretiques thei haue mainteined damnable Heresies against y◠Godhed of Christe against y◠Personne of Christe against y◠VVil of Christe against the Immortalitie of the Soule they haue henne contrarie to themselues one directly and expressely againste an other Yet muste the Pope beare vp the whole Churche of God euen as Atlas beareth vy the Heauens and onlesse al the worlde abide in him is there no Vnitie in the Churche Thus saith Hosius Vnum praeesse toti Ecclesiae vsque ade ò est necessarium vt absque hoc Ecclesia Vna esse non possit It is so necessarie a thinge that one haue the gouernmente of the whole that otherwise the Churche of God cannot be One. Likewise it is noted in the Popes ovvne Gloses vpon his Decretalles Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnum est caput Supremum scilicet Papa It is plaine that the Churche is one for that in the Vniuersal Churche there is one Supreme Heade that is the Pope An other of your Doctours doubteth not to steppe yet a litle farther and thus to expounde the woordes of Christe Fiet Vnū Ouile Vnus Pastor Quod quidem de christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco eius There shal be one Folde and one Shepehearde These vvoordes vvee maie not vnderstande of Christe but of somme other Minister that ruleth in his roome By whiche Doctours Catholique Iudgemente wée finde that the Vnitie of the Churche hangeth not of Christe but of the Pope But these be ouer vaine and grosse vanities For though the Pope were no Pope yea though Antichriste were the Pope yet is Christe hable to holde his Churche in perfite Vnitie S. Paule saithe Christus est
Holy Father and allege his woordes otherwise then they be Secondely he saithe It was not the Image of Christe that Epiphanius found painted in the Vele but somme other prety thing he knoweth not what Lastely he saithe Epiphaniusr reproueth not generally al sutche Veles so painted but onely that one Vele that he founde For trial hereof I referre mée self to the Original The woordes thereof be these Inueni ibi velum pendens in foribus eiusdem Ecclesiae tinctum atque depictum habens Imaginem quasi Christi aut Sācti cuiusdam Non enim satis memini cuius Imago fuerit Cùm ergo hoc vidissem in Ecclesia Christi contra Authoritatem Scripturarum Hominis pendere Imaginem scidi illud magis dedi consilium Custodibus eiusdem loci vt pauperem mortuum eo obuoluerent efferrent c. Quaeso vt iubeas Presbyteros eiudem loci praecipere in Ecclesia Christi istiusmodi Vela quae contra Religionem nostram veniunt non appendi Decet enim honestatem tuam hanc magis habere sollicitudinem vt crupulositatem tollat quae indigna est Ecclesia Christi populis qui tibi crediti sunt I founde there a Vele hanginge at the entrie of the Churche stained and painted and hauinge the Image as it were of Christe or of somme Saincte For whose Picture it was in deede I doo not remember Therefore when I sawe the Image of a man to hange in the Churche of Christe contrarie to the commaundemente of the Scriptures I tare it in sunder and gaue counsel to the Wardens of that Churche that they shoulde winde and burie somme poore body in it c. I beseeche you charge the Priestes of that place that they commaunde that sutche Veles as be contrarie to our Religion be no more hanged vp in the Churche of Christe It behooueth your reuerence to haue care hereof that this Superstition vnmeete for the Churche of Christe and vnmeete for the people to thee committed be remoued Nowe iudge you M. Hardinge wherein wée haue falsified this Learned Fathers woordes You saie He speaketh not one woorde againste the Image of Christe or his Sainctes I beséeche you then againste what other Image speaketh he Epiphanius saithe plainely It had the Image as it vvere of Christe or of somme Saincte You saie He founde faulte with that Vele onely not with any other Once againe I beséeche you telle vs what had the Image of Christe or of his Sainctes offended Epiphanius more then other Images If the Image of Christe maie not be suffered in the Churche of Christe what Image then maie be suffered What cause of difference can you imagine that any other Veles should be allowed rather then this Your answeare is this VVee cannot saie any thinge determinately thereof Whereby it appereth ye woulde faine saie somewhat if ye wiste what Yet muste wée be ouerruled by al and euery your determinations yea although you your selfe confesse ye can determinately determine nothinge Notwithstandinge the Anciente Fathers of the Churche haue longe sithence determinately and plainely iudged againste you Lactantius saithe in plaine woordes Non est dubium quin Religio nulla sit vbicunque Simulachrum est Out of al doubte there is no Religion where so euer there is an Image Tertullian saithe Idolum tam fieri quà m coli Deus prohibet Quanto ' praecedit vt fiat quod coli possit tantò prius est ne fiat si coli non licet Facio ait quidam sed non colo quasi ob aliquam causam colere non audeat nisi ob quam facere non debeat Scilicet ob Dei offensam vtrobique Imò tu colis qui facis vt coli possit God hath forebidden an Image or an Idole as wel to be made as to be woorshipped As farre as makinge goeth before woorshippinge so far is it before that the thinge be not made that maie not be woorshipped Somme man wil saie I make it but I woorship it not As though he durste not to woorship it for any other cause but onely for the same cause for whiche he ought not to make it I meane bothe waies for Goddes displeasure Nay rather thou woorshippest the Image that geuest the cause for others to woorship it Therefore S. Augustine speakinge of the Image of God the Father saithe thus Tale simulachrum Deo fingere nefarium est To diuise sutche an Image for God it is abominable Theodorus the Bishop of Ancyra saithe Sanctorum Imagines Species ex Materialibus coloribus formati minimè decorum puramus Manifestum enim est quòd vana sit huiusmodi cogitatio Diabolicae deceptionis inuentum Wee thinke it not conueniente to Painte the Images of Sainctes with Material or Earthly colours For it is euident that this is a vaine Imagination and the procuremente of the deceitefulnesse of the Diuel To like yourpose writeth Epiphanius Estote memores dilecti Filij ne in Ecclesias Imagines inferatis neque in Sanctorum Coemiterijs eas statuatis Sed perpetuò circumferte Deum in cordibus vestris Quin etiam neque in domo communi tolerentur Non enim fas est Christianum per oculos suspensum teneri sed per occupationem mentis My deere Children be yee mindeful that ye bringe no Images into the Churches and that yee erecte vp none at the burialles of the Sainctes But euermore carrie God in your Hartes Nay suffer not Images to be no not in your priuate Houses For it is not lawful to leade a Christian man by his eies but rather by the studie or exercise of his minde For this cause Epiphanius saithe The Superstition of Images is vnfitte for the Churche of Christe The Apologie Cap. 3. Diuision 4. The olde Fathers Origene Chrysostome exhorte the People to reade the Scriptures to buye them Bookes to reason at home bitwixte them selues of Diuine maters VViues with their Husbandes Parentes with their Children These menne condemne the Scriptures as deade Elementes and asmutche as euer they maie barre the People from them M. Hardinge Partely it is true partely false that you saie Origen exhorteth all to resorte to the Churches in the Holy daies and there to heare the woordes of God and thereof afterwarde to thinke earnestly and to meditate on the Lawe of God and to exercise their mindes in it daie and night in the waie in their house in their bedde and when they rise This holde we withall and be desirous the people beare awaie that the true and Godly Preachers teache them in the Churche and that they thinke of it and put it in dayly practise of life For els to what serueth all our Preachinge Chrysostome Hom. 2. in Math. speaketh against them whiche contemned the Scriptures and saide they were no Monkes but had wiues and Children and care of householde As though it perteined not to maried men to reade any parte
sales hereof many Godly menne haue complained Ye haue turned godlinesse into gaine and as S. Peter saithe Through couetousnesse by fained speache yee haue made Martes and Markettes of the people One of your owne frendes saithe thus In multis Breuibus continentur tot Indulgentiae vt boni Viri mirentur vnquà m de Conscientia Papae vel alicuius boni viri potuisse illa procedere In many of theire Bookes there are conteined so many daies and yeeres of Pardonne that good menne marueile that thei coulde euer comme out by the Consente either of the Pope or of any other god man To conclude wée wil saie with S. Augustine Fratres Iesum Christum Iustum habemus Aduocatum apud Patrem Ipse est propitiatio pro Peccatis nostris Hoc qui tenuit Haeresim non fecit Hoc qui tenuit Schisma non fecit Vnde enim facta sunt Schismata Cùm dicunt homines Nos iusti sumus Nos Sanctificamus immundos Nos iustificamus impios Nos petimus nos impetramus My Brethera wee haue Iesus Christe the Righteous our Aduocate with the Father He is the Propitiation or Pardonne for our sinnes He that helde this neuer made Heresie He that helde this neuer made Schisme For whereof doo Schismes comme Hereof they comme when menne saie as now the Pope saithe Wee are righteous Wee doo make Holy the vnholy VVee doo iustifie the wicked VVee doo Praie we doo obteine The Apologie Cap. 8. Diuision 1. These menne are woonte to speake mutche of a certaine secrete Doctrine of theirs of their manifold sundrie readinges Let thē therefore bringe foorth sommewhat now if thei can that it maie appeare they haue at leaste readde or doo knowe sommewhat They haue often stoutely noised in al corners where they wente that al the partes of theire Religion be very olde and haue benne approued not onely of the multitude but also by the consente and continual obseruation of al Nations and times Let them therefore once in theire life she we this theire Antiquitie Let them make appeare to the eie that the thinges whereof thei make sutche a doo haue taken so long and large encrease Let them declare that al Christiā Nations haue agreed by consente to this theire Religion Nay nay they turne theire backes as we haue said already and flee from theire owne Decrees and haue cut of and abolished againe within ashorte space the same thinges whiche but a fewe yeeres before them selues had established for euermore foresooth to continewe Howe should one then truste them in the Fathers in the Olde Councelles and in the Woordes spoken by God They haue not good Lorde they haue not I saie those thinges whiche they boaste they haue thei haue not that Antiquitie thei haue not that Vniuersalitie they haue not that Consent neither of al places nor of al times And though they haue a desire rather to dissemble yet they themselues are not ignorant hereof yea and sommetime also thei let not to confesse it openly And for this cause they saie that the ordinaunces of the Olde Councelles and Fathers be sutche as maie nowe and then be altered and that sundrie and diuers Decrees serue for sundrie and diuers times of the Churche Thus lurke they vnder the name of the Churche and beguile seely creatures withe theire vaine glosinge It is to be merueiled that either menne be so blinde that thei can not see this or if thei see it that they can be so patient so lightly so quietly to beare it M. Hardinge Here is mutche a doo and as some saie greate boste and smal roste many wordes litle matter The sense of these wordes if I be not deceiued resembleth M. Iewels chalenging sprite as like as an E We resembleth a sheepe VVhat we can bringe foorth we saie not Neither thinke wee it necessary at your requeste to shewe what we haue reade and what we knowe Bosting and bragging shewes we leaue to you that you require hath ben sufficiently declared other wheres Al thinges are not to be saide at al times Yet two of your lowde lies besides other that you make here I wil be so bolde as to discouer The decrees of the late Tridentine Councel for that is it that you meane although they be not yet in al place moste exactely obserued yet be they not repealed cut of and abolished againe as you saie And what a fowle lie is that other where you saie that our selues acknowledge and confesse openly that the faith and Doctrine whiche we holde is not Auncient and Vniuersal for times places and consente of al VVhat els meane we when we chalenge vnto vs and claime the Catholike Faithe But this is your accustomed slender Rhetorike when proufes and argumentes of truthe faile you to vse the figure of impudent lieinge and saie that we our selues confesse it to be true whiche you impute vnto vs. VVhat so euer you saie in this place we maie of right retourne it euer to you So we do and so take you it c. And for ought that I can se yet as your Synagog had of late the beginninge so it is like shortely to haue an endinge The B. of Sarisburie Of al these woordes and others moe so vaine as many there is not one woord woorthe the answearinge What affiance M. Hardinge and his frendes haue in theire Antiquitie it maie appeare by the laste Diuision The Apologie Cap. 9. Diuision 1. But whereas they haue commaunded that those Decrees should be voide as thinges nowe waxen too olde and that haue loste theire grace perhaps they haue prouided in theire steede certaine other better thinges and more profitable for the people For it is a common saieinge with them that if Christe him selfe or the Apostles vvere aliue againe thei could neither better nor more Godly gouerne Gods Churche then it is at this presente gouerned by thē They haue put sommewhat in theire steede in deede but it is chaffe in steede of vvheate as Hieremie saith sutche thinges as according to Esaies woordes God neuer required at theire handes They haue stopped vp saith he al the vaines of the cleare springing vvater haue digged vp for the people deceiuable puddlelike pits ful of mire and filth vvhiche neither haue nor are hable to holde pure vvater They haue plucked awaie from the people the Holy Communion the VVoorde of God from whence al comforte shoulde bee taken the true Worshippinge of God also and the right vse of Sacramentes and Praier and haue geeuen vs of their own to plaie withal in the meane while Salte Water Oile Boxes Spittle Palmes Bulles Iubilees Pardons Crosses Sensinges and an endelesse rabble of Ceremonies and as a man might terme them with Plautus prety games to make sporte withal M. Hardinge Raile and reuel whiles ye wil the Churche is gouerned by disciline If Christe himselfe or his Apostles wee aliue againe the worde that is to saie the Doctrine of
factum est ex Pénnis Pauonum Of your Liberal Learned Cleregie one saithe thus Nec verba Canonis intelligunt nec quae sint verba Consecrationis sciunt They vnderstand not the woordes of theire Canon neither knowe they whiche be the Woordes of Consecration And therefore he that forged the Rule of Monkes vnder the name of S. Hierome chargeth them in any wise to pronounce euery woorde distinctely and waâ—ily leste by theire foolishe vtterance they shoulde make the Angelles to falle a laughinge These fewe maie serue you for a taste Hereby M. Hardinge it maie appeare your Cleregie hath no greate cause to make sutche triumphe of theire Learninge Howe be it wée vpraide you not herewith nor was this the cause of oure departure Yee holde both Faithe and Learning and Churche and Religion by enheritance Christe hath once praied for Peter Therefore your Faithe and Learning can neuer faile Yet notwithstandinge your late Bookes freight with so many vnciuile and vaine speaches for of your often Vntruthes I wil saie nothing sauoure more of Choler then of Learninge S. Hierome saithe Doctrina viri per patientiam noscitur Quia tantò quisque minùs oftenditur doctus quantòconuincitur minùs patiens A mannes Learninge is knowen by his patience For the lesse patiente a manne sheweth him selfe the lesse he sheweth to be his Learninge Woulde God yee woulde humble your knowledge and make it obediente to the knowledge of God Otherwise that Peter saide vnto Simon Magus of his moonie maie likewise be saide vnto you of your knowledge Thy knovvledge be vvith thee to thy destruction Our Learninge is the Crosse of Christe of other Learninge wée make no vauntes God is called the God of Truthe and not of Learninge S. Paule saithe Al kinde of Learninge shal be abolished God make vs al Learned to the Kingedome of Heauen The Apologie Cap. 13. Diuision 1. But wherefore I praie you haue they themselues the Citizens and dwellers of Rome remoued and comme downe from those Seuen Hilles whereupon Rome sommetime stood to dwel rather in the Plaine called the field of Mars They wil saie peraduenture bicause the conductes of Mater wherewithout menne cannot commodiously liue haue now failed and are dried vp in those Hilles Wel then lette them geeue vs like leaue in seekinge the Water of Eternal Life that they geeue them selues in seekinge the Water of the wel For that Water verily failed amongest them The Elders of the levves saith Ieremie sente theire litle ones to the VVateringes and thei findinge no VVater beinge in miserable case and vtterly loste for thirste brought home againe theire vessels emptie The nedy and poore folke saithe Esaie sought aboute for VVater but no vvhere founde they any theire tongue vvas euen vvithered vvith thirste Euen so these menne haue broken in peeces al the pipes and conduites they haue stopped vp al the springes and choked vp the Fountaine of Liuinge Water with dyrte and myre And as Caligula many yeeres past locked vp faste al the storehouses of corne in Rome thereby brought a general dearthe and famine amongest the people euen so these menne by damminge vp al the Fountaines of Goddes VVoorde haue brought the people into a pitiful thirst They haue brought into the world as saithe the Prophete Amos a Hungre and a Thirste nor the Hunger of Breade nor the Thirste of VVater but of hearinge the VVoorde of God With greate distresse went they scatteringe about seekinge somme sparke of heauenly light to refreashe theire consciences withal but that light was already thoroughly quenched out so that they coulde finde none This was a rueful state This was a lamentable forme of Goddes Church It was a miserie to liue therein without the Gospel without Light and without al Comforte M. Hardinge VVel and witteely reasoned foresoothe No no Sirs if it were that holesome VVater of Eternal life whiche ye thirste after ye woulde neuer haue departed from the high hil the Catholike Church and come downe into the valleis where ye finde the durty pudles of fleashely pleasures where the deuil Behemoth as Iob saithe dormit in Iocis humentibus sleapeth in woiste places Al were not sterued for hunger and thirst of that water of Gods VVorde Therefore ye speake bothe slaunderously and ignorantly for diuines where ye saie that we had broken in peeces al the pipes and conduites that we had stopped vp al the springes and choked and dawned vp al the Founteines of Liuinge VVater with durte and myre Yet vnwares or ignorantly they cal that faithles and pagane state a lamentable forme of Gods Churche whereas they shoulde haue accoumpted it no Churche at al. For where is no worde of God no light no Gospel at al how can there be any Church VVithout these any multitude is no more a Church then without Christe a man is a Christian then a deade man is a man And thus with malicious slaunderinge not with lerned reasons with theire owne affirmations not with apt allegations haue they gone about to proue that these many hundred yeres the Churche hath erred â–ª But thankes be to God al this winde shaketh no corne VVhen al these hasty blastes be blowne â–ª ouer the Churche of God shal stand stil vnmoued vpon the rocke Christ builded it on and appere glorious in her sted fastnes and truth maugre the gaine saieinge of al Heretikes and shal appere to them terrible as a stronge armie set in battaile raye The B. of Sarisburie Here M. Hardinge ye beginne out of season to plaie with your Allegories and Mystical Fantasies Your Catholique Churche of Rome is the Mounte Worldly pleasure is the Vale. By whiche Comparison wée muste beleue that the Pope and his Cardinalles sittinge on highe vpon the Mounte passe theire time there onely in Fastinge and praier and in al manner pouertie and penurie and straitouâ—sse of Life and haue vtterly abandoned al worldly pleasures Notwithstanding somme haue said In Cardinalibus Superbia Auaritia Luxuria validissimè dominantur In the Cardinalles of Rome Pride Auarice and Lecherie are in theire greatest Courage Howe be it touchinge as wel this as other your like folies conceminge the Churche I wil not saie Ye keepe your woonte but I muste néedes saie Yée doo but trifle The Apologie Cap. 13. Diuision 1. Wherefore though our Departinge were a trouble to them yet ought they to consider withal howe iuste cause we had of our Departure M. Hardinge In deede our charitie is sutche as we confesse it to be a griefe vnto-vs to see you plaie the part of rebellious children to vse presumption for submission contempt for obedience spite for loue Yet sith that ye are desperate and incorrigible as by your departing from vs the Church felt some anguish and trouble so now that ye are gone it is releued as the body is eased when after a purgation it hath auoided euil humours Nowe saie you beste The B. of Sarisburie
Wée are not gonne from the Churche of God M. Hardinge Wée are gonne onely from you that haue so vnreuerently abused the Churche But ye feele good ease yée saie and are wel reliued by our departure as to vse your homely comparisons a sick body is reliued by a purgation God of his mercie graunt that yée maie likewise be purged of al the reste So shal yée féele more ease and be better reliued S. Hierome saithe Hebraei dicunt quòd ea nocte qua egressus est Israel ex Aegypto omnia in Aegypto Templa destructa sunt siue terrae motu fiue ictu fulminum Spiritualiter autem dicimus quòd egredientibus nobis ex Aegypto errorum Idola corruant omnis Peruersarum Doctrinarum cultura quatiatur The Rabines or Hebrewe Doctoures saie that the same night that Israel departed out of Egypte al the Idolatrous Temples in Egypte were destroied either by Earthquake or by Lighteninge But here of wee learne in a Spiritual sense that when wee departe out of Egypte that is to saie from the companie of Idolaters the Idolles of erroure falle to the grounde and al the honoure of false Doctrine is shaken downe Sutche reliefe M. Hardinge wée trust yée shal finde by our departure Beda expoundinge these woordes of the Apocalyps Comme foorthe from her my people and be not partetakers of her sinnes saithe thus Inducit discessionem quae est ruina Babylonis cùm enim Loth discesserit à Sodomis Sodomae funditùs tollentur S. Iohn speaketh of the departure whiche is the ruine and fal of Balylon For when Loth shal departe out of Sodome then shal Sodome vtterly be ouerthrowen Againe he saithe Post haec audiui vocem Alleluia Laus Gloria Virtus Deo nostro Haec nunc ex parte dicit Ecclesia Tunc autem perfectè dicet cùm discessio facta fuerit After this I hearde a voice Alleluia Praise and Glorie and Power be to our God This songe the Churche in parte singeth already But then shal shee in deede and perfitely singe it when departure shal be made from Antichriste or Babylon The Apologie Cap. 14. Diuision 1. For if they saie It is in no wise lawful for one to leaue the felowship wherein he hathe benne brought vp they maie aswel in our names vpon our heades likewise condemne the Prophetes the Apostles and Christe him selfe For why complaine they not also of this that Loth went quite his waie out of Sodome Abraham out of Chaldee the Israelites out of Egypte Christe from the Ievves and Paule from the Phariseis For excepte it be possible there maie be a lawful cause of Departinge wee see no reasone why Loth Abraham the Israelites Christe and Paule maie not be accused of Sectes and Seditions aswel as others M. Hardinge Yet bringe ye nothing to the purpose Your proufes be so weake and hange so euil togeather that we maie wel tel you whiche Irenaeus obiected to Heretikes that ye make a rope of sande VVe saie not it is in no wise lawful for one to leaue the felowship wherein he hath benne brought vp But contrary wise if the felowship be naught and wicked euery one is bound to eschewe it ▪ Depart from Babylon my people and be not ye partakers of her sinnes saith the heauenly voice to S. Iohn Therefore the examples ye bringe helpe nothinge your cause Loth went out of Sodome Abraham of Chaldea the Israèlites of Egypte Paule from the Phariseis by Gods special warninge VVhere ye saie Christe went from the Iewes onlesse ye referre it to his steppinge aside from them for a while ye shoulde rather haue saide the Iewes went from Christe But whereto perteineth this Though ye were so malicious as to compare the Catholike Churche to Sodome to Chaldea to Egypte to the Iewes and Phariseis yet I wene ye are not so proude as to compare your selues to Loth to Abraham to Gods peculiar people to Paule to Christe himselfe These departinges we allowe and God required them yours we blame and God detesteth The B. of Sarisburie Wée compare not our selues M. Hardinge neither with Loth nor with Abraham nor with Paule leaste of al with Christe him selfe But wée humbly submitte our selues both in life and in Doctrine to be guided by theire Examples And thus I truste we maie lawfully doo without iuste note of presumption S. Chrysostome saithe Data est tibi potestas diuinitùs imitandi Christum vt possis illi similis fieri Noli expauescere hoc audiens Timēdum enim tibi potiùs est si similis illi fieri negligas Thou haste power geeuen the from God to folowe Christe that thou maiste be like vnto him Be thou not afraide to heare this thinge Thou haste more cause to feare if thou refuse to be like vnto him Likewise saithe the Anciente Father Origen Si quem imitati volumus propositus est nobis Christus ad imitandum If wee desire to folowe any man Christe is set before vs that wee shoulde folowe him But if it be so Provvde a parte in Religion and Life to folowe Christe what is he then that claimeth to him selfe Christes Authoritie and calleth him selfe euen by the name of Christe You know of whom it is written Papa potest quicquid Christus ipse potest The Pope can doo what so euer Christe him selfe can doo Yee knowe who is wel contented to heare him selfe thus saluted Touchinge Primacie thou art Abel touchinge Gouernemente thou art Noē touchinge Patriarkship thou art Abraham touchinge Order thou art Melchisedech touchinge Dignitie thou art Aaron touchinge Authoritie thou art Moses touchinge Iudgemente thou art Samuel touchinge Power thou art Peter touchinge Anointinge thou art Christe These woordes I trowe M. Harding maie sommewhat séeme to sauoure of Pride The Apologie Cap. 14. Diuision 2. And if these menne wil needes condemne vs for Heretiques bicause we doo not al thinges at theire Commaundemente whom in Goddes Name or what kinde of menne ought they themselues to be taken for whiche despise the Commaundemente of Christe and of the Apostles M. Hardinge Our frailtie concerninge life we accuse and lamente and commende our selues to Gods infinite mercie Touchinge belefe and necessarie doctrine of faithe raile ye at vs neuer so mutche we neither despise the Commaundementes of Christe nor the ‡ traditions of the Apostles The Apologie Cap. 14. Diuision 3. If we be Schismatiques bicause we haue leaft them by what name then shal thei he called themselues whiche haue foresaken the Greekes from vvhom they firste receiued theire Faithe foresaken the Primitiue Churche foresaken Christe himselfe and the Apostles euen as if Children shoulde foresake theire parentes M. Hardinge VVho so euer departe from the Catholike Churche they be Schismatikes ye haue departed from the Catholike Churche of these nine hundred yeeres ergo ye be schismatikes The firste proposition ye wil not denie The seconde your selues confesse the conclusion then muste
paterne of the Apostles and Olde Fathers times as though thei al hadde benne voide of vnderstandinge Doo these menne weene yee see more or sette more by the Churche of God then thei did who firste deliuered vs these thinges M. Hardinge Softe and faire Sir Defender you haue not yet proued that you saie is manifeste and out of al peraduenture Remember you not the olde homely verse of youre sophistrie Neque negatiuis rectè concludere si vis Speake to the pourpose or els I woulde you woulde make an ende of youre filly follies For in deede you trifle and saie nothinge worth to be answeared And here litle cause doo you minister vnto me to vtter substantial stuffe VVhiche I desire the discrete Reader to consider for mine excuse that with a trifler I doo also but trifle The B. of Sarisburie Here M. Hardinge by youre owne confession yee doo but trifle with youre Filly follies for that I trowe youre substantial and better stuffe was not yet ready The Apologie Cap. 15. Diuision 3. In deede we haue renounced that churche wherein wee could neither haue the Woorde of God sincerely taught nor the Sacramentes rightly administred nor the name of God duely called vpon Whiche churche also them selues confesse to bee faulty in many pointes And wherein was nothinge hable to staie any wise man or one that hath consideration of his owne safetie M. Hardinge And why haue ye renounced this Churche but for that ye might not be suffered to sette foorthe to the losse of Christen soules the detestable heresies of VVicklef Luther Zuinglius Caluine and other youre false Maisters whiche ye cal youre sincere woorde of God after youre Schismatical and Heretical manner That ye saie there was nothinge in the Catholique Churche hable to staie any wise man or any that hath consideration of his safetie it is one of youre impudent lies There were bothe wise menne in the Churche and greate multitudes of sutche as hadde good regarde of their soule healthe alwaies before the Deuil hadde sutche a hande vpon Luther and the reste of youre newe Apostles and Apostates The Apologie Cap. 15. Diuision 4. To conclude wee haue foresaken the churche as it is nowe not as it was in Olde times paste and haue so gonne from it as Daniel went out of the Lions Denne and the three children out of the Furnesse and to saie the truthe we haue benne caste out by these menne beinge cursed of them as thei vse to saie with Booke Bel and Candel rather then haue gonne awaie from them of our selues M. Hardinge The Churche that nowe is and the Churche that was in Olde time is one Churche as a man in his olde age is the same man he was in his youthe From the whiche Churche no faultes or unperfections can excuse you for youre departinge Neither haue ye gone from it as Daniel was deliuered out of the Lions Denn◠nor as the three Children out of the Furnesse but ye haue departed wilfully from the house of God where touchinge Faithe al be of one accorde vnto the Synagog of Antichriste vnto Babylon of Sectes where is no order but confusion vnto the kingdome of Satan and there ye remaine as it were in a Denne of Lions where that roring Lion with his fellowes lieth in waite seckinge whom he maie deuoure Ye haue stepped from the place of Spiritual refrigerie into the frieinge panne of Schismes and Heresies and from thence after that ye haue nowe boyled and fried in malice and rancoure againste the Churche excepte ye repent ye are like to leape into the Furnesse of Hel that for euer shal tormente you and neuer consume you Complaine not of youre castinge out of the Churche To be excommunicate ye haue deserued And that kinde of punishement is by a merciful discipline extended vpon you partly for your amendement partly to conserue the reste of the body whole from youre pestiferous contagion The B. of Sarisburie Nowe yee beginne to keepe Hote Schooles M. Hardinge You re Frieinge pannes and Furnesses with other youre like Kitchin implementes of Frieinge and Boilinge are hote and dangerous to deale withal The causes of oure departure from you are answeared before The Churche ye saie that nowe is and the Churche that was in Olde times is one Churche Euen so as I shewed you before the Moone beinge ful and the same Moone eclipsed is one Moone Euen so a Man wel aduised and the same Man starke madde is one Man Euen so the house of God and a Caue of theeues is one House Yee haue Excommunicate vs and put vs from you So did certaine of youre Predecessours and Fathers Excommunicate Christe and his Apostles So did Diotrephes that firste claimed your Papale Primacie Excommunicate the Faithful of Christe that were the Firste Planters of the Gospel So it is written in the Apocalyps that Antichriste shal Excommunicate al them that wil not Adoure the Image of the Beaste The Pope him selfe saithe Excommunicatus non potest Excommunicare He that is Excommunicate him selfe hath no Right or Power to Excommunicate others And in youre owne Lawe it is written thus Qui illicitè alium Excommunicat seipsum non illum condemnat He that vnlawefully Excommunicateth an other Condemneth not him but him selfe S. Augustine saithe Quid obest homini si eum de illa Tabula delere velit Humana ignorantia quem de Libro viuentium non delet iniqua conscientia What is a man the woorse if the ignorance of a man strike him out of the Booke of the Churche if il Conscience strike him not oute of the Booke of Life In this case S. Augustine saithe It commeth sommetimes to passe Vt plurimae sint Foris oues plurimi sint Intus Lupi That there be many Sheepe without the Churche and many Woulues within the Churche The Apologie Cap. 15. Diuision 5. And wee are comme to that Churche wherein thei them selues cannot denie if thei wil saie truely and as thei thinke in their owne conscience but al thinges bee gouerned purely and reuerently and as mutche as wee possibly coulde very neere to the order vsed in the olde time M. Hardinge Ye are come vnto the malignant Churche to the Congregation of Reprobates whither as into a sincke in maner al the Heresies that Satan euer raised vp from the beginning be auoided The Apologie Cap. 16. Diuision 1. Let them compare oure Churches and theirs togeather and thei shal see that them selues haue moste shamefully gonne from the Apopostles and wee moste iustely haue gonne from them For wee folowinge the Example of Christe of the Apostles and the Holy Fathers geeue the people the Holy Communion Whole and perfite But these menne contrarie to al the Fathers to al the Apostles and contrarie to Christe him selfe doo seuer the Sacramentes and plucke away the one parte from the people and that with moste notorious Sacrilege as Gelasius termeth it Wee haue broughte againe
the same to littel babes But ye wil saie The Scriptures are harde and aboue the reache of the people Euen so saide the Pelagian Heretique Iulianus And therefore S. Augustine thus reproueth him for the same Exaggeras quà m sit difficilis paucisque conueniens erudiris Sanctarum cognitio Literarum Yee enlarge and laie out with many wordes how harde a mater the knowledge of the Scriptures is and meete onely for a fewe learned men S. Chrysostome saith Scripturae Seruo Rustico Viduae Puero illi qui valdè imprudens esse videatur faciles sunt ad intelligendum The Scriptures are easy to the Sclaue to the Husbandeman to the Widovve to the Childe and to him that maie seeme to be very simple of vnderstandinge S. Augustine saithe Modus ipse dicendi quo Sacra Scriptura coÌ„texitur c. quasi amicus familiaris sine fuco ad cor loquitur indoctorum atque doctoruÌ„ The phrase or maÌ„ner of speache wherein the Scriptures are writteÌ„ c. speaketh wtout coloure as a familiare frend vnto the hart as wel of the Vnlearned as of the Learned S. Cyril saithe Scripturae vt omnibus essent notae paruis magnis Vtiliter familiari sermone commendatae sunt ita vt nullius captum traÌ„scendant The Scriptures that they might be easy to al menne as wel smal as greate are profitably set abroade in familiare speache so that they ouerreache no mannes capacitie S. Augustine saith Sunt quidam homines qui cùm audierint quo'd debent esse humiles nihil volunt discere putantes quo'd si aliquid didicerint Superbi erunt c. Hos reprehendit Scriptura Somme menne when they heare saie they muste be lowly wil learne nothing thinking that if they learne any thinge they shal be prowde But these are reproued by the Scriptures Likewise againe S. Augustine saithe Ipsa ignorantia in illis qui intelligere noluerunt sine dubitarione peccatum est In eis autem qui non potuerunt est poena peccati Ergo in vtrisque non est excusatio sed iusta damnatio Ignorance in them that woulde not vnderstande without doubte is sinne But in them that coulde not vnderstande it is the punishement of sinne Therefore neither of them bothe hath good excuse but either of them hath iuste damnation The Apologie Cap. 16. Diuision 4. We desire to haue our cause knowen to al the worlde they flee to comme to any trial M. Hardinge Then why came ye not to the chiefe and moste lauful consistorie of the worlde the late general Councel at Trent VVhat trial shoulde we come vnto Our Doctrine hath had too high a teacher to be tried by men nowe It hath ben approued too longe to be put in daieinge in these daies at the later ende of the worlde The B. of Sarisburie That wée made not our appearance at your late Chapter at Tridente ye haue already made our excuse The Iourney was too loÌ„ge to be taken in vaine Ye saie your Doctrine be it right be it wronge maie not nowe be tried nor put in daieinge So saide sommetimes the Olde Donatiane Heretiques vnto S. Augustine Disputare nolumus Baptizare volumus Dispute wee wil not But continewe in our erroure and Baptize wee wil. The Apologie Cap. 16. Diuision 5. We leane vnto Knowledge they vnto Ignorance We truste vnto Light they vnto Darkenesse M. Hardinge Ye leane to the fauoure of secular Princes whom by flattery and Heresie ye may deceiue Crake not of your greate knowledge nor of your light O be to them crieth our Lorde in Esaie that saie good is euil and euil is good that put light for darkenes and darkenes for light Your demeanour is so euil your Doctrine so false your tongue so railinge that we take your worde for no slaunder The B. of Sarisburie Wée flatter our Princes M. Hardinge as Nathan flattered Kinge Dauid as Iohn Baptiste flattered Herode as S. Ambrose flattered Theodosius and as salte flattereth the gréene soare In déede wée despise not the Minister of God as sundrie of your felowes haue vsed to doe of whom one doubteth not to saie The Pope is the Heade and Kinges and Emperours are the Feete An other saithe The Prieste is so farre aboue the Kinge as a Man is aboue a Beaste Sutche woordes of contempt and villanie we haue not vsed Wée yelde to the Kinge that is dewe to the Kinge wée yelde to God that is dewe to God Wée saie to the Prince as S. Ambrose sommetime saide to the Emperoure Valentinian Noli te grauare Imperator vt putes te in ea quae Diuina sunt Imperiale aliquod ius habere Trouble not your selfe my Lorde to thinke that you haue any Princely Power ouer those thinges that perteine to God But if they be flatterers that humbly aduertise directe theire Liege Princes by the Woorde of God what are they then that saie as you saie Totus Mundus non potest accusare Papam Nemo potest dicere Papae Domine cur ita facis Sacrilegij instar esset disputare de facto Papae Dominus Deus noster Papa papapotest quicquid Deus ipse Potest The whole world maie not accuse the Pope No maâ— maie saie to the Pope Sir why doo yee thus It were a sinne as bodde as Sacrilege to dispute of any the Popes doinges Our Lorde God the Pope The Pope maie doo what so euer God him selfe maie doo These these M. Hardinge and a thousand other your like speaches maie séeme sommewhat to smel of flatterie The Apologie Cap. 16. Diuision 6. 7. We reuerence as it becommeth vs the Writinges of the Apostles and Prophetes and they burne them Finally we in Goddes cause desire to stande to Goddes onely iudgemente they wil stande onely to theire owne M. Hardinge VVhat so euer ye pretende the cause ye haue taken in hande to defende is not Gods cause neither is this stirre whiche ye make in the worlde for Christes sake â—uther himselfe when at a disputation with doctor Eckius inflamed with anger and passinge the boundes of modestie was admonished of certaine for as mutche as it was Gods cause that was treated to handle the matter more soberly and with the spirite of softenes he brake out into these wordes Non propter DeuÌ„ haecres caepta est nec propter Deum finietur This mater is not begoÌ„ne for Gods sake neither for Gods sake shal iâ— be ended Therefore speake no more to vs of Gods cause There be other causes the moue you to doo as ye doo The B. of Sarisburie Luther yée saie in disputation was enflamed with anger and passed the boundes of modestie No doubte M. Hardinge if he had had somme parte of your sobrietie and modestie he might haue donne a greate deale better Touchinge the mater being zelously moued with the iniquitie and wicked wilfulnesse of his Aduersaries he vttered these wordes not
of him selfe but of Freere Eckius that disputed against him Eckius and his felowes neuer beganne this mater for Goddes sake nor for Goddes sake wil they ende it For he sawe they had begonne were bente to ende it againste God as beinge enflamed with ambition and malice and procured and hired by the Pope Euen so M. Hardinge maie wée also truely saie You and your Felowes haue not begonne these your Contentious Vanities for Goddes sake nor for Goddes sake wil you ende them The Apologie Cap. 16. Diuision 8. Wherefore if thei wil weigh al these thinges with a quiet minde fully bente to heare to learne thei wil not onely allowe this determination of ours whoe haue foresaken Errours folowed Christe and his Apostles but themselues also wil foresake their owne selues and ioine of theire owne accorde to our side to goe with vs. Here endeth the Fifthe Parte The Sixthe Parte The Apologie Cap. 1. Diuision 1. BVt peraduenture they wil saie it was treason to attempt these maters without a sacred General Councel For that therein consisteth the whole force of the Churche there Christe hath promised he wil euer be a presente assistant Yet they themselues without tarrienge for any General Councel haue broken the Commaundementes of God and the Decrees of the Apostles and as wee said a little aboue they haue spoiled and disanulled almoste al not onely the Ordinaunces but euen the Doctrine of the Primitiue Churche And where they saie It is not lawful to make a chaunge without a Councel what was he that gaue vs these Lawes or from whence had they this Iniunction M. Hardinge If general Councels continewe in that estimation and Auctoritie they haue euer had theire priuate conspiracies and false conueiances in corners be like to be dasshed Nowe priâ—keth foorth theire Secretary who thinketh him self a fresh souldier in Rhetorike and geueth the onsette vpon vs with a blinde peraduenture But Sir what so euer you imagine vs to saie touchinge a General Councel we are not so simple as to graunt whiche your Peraduenture semeth to surmise of vs that your Heretical and moste vngodly matters whiche you speake of might without blame be attempted by licence of any Councel Sutche wicked changes in religion as ye haue made neither is it lawful to make with a Councel nor without a Councel The Apologie Cap. 1. Diuision 2. In deede King Agesilaus did but fondely who when he had a determinate answeare made him of the opinion and wil of mighty Iuppiter woulde afterwarde bringe the whole matter before Apollo to knowe whether he woulde allowe thereof as his Father Iuppiter had donne or no. But yet shoulde wee doo mutche more fondely when we heare God him selfe plainely speake to vs in his most Holy Scriptures and maie vnderstande by them his wil and meaninge if wee would afterwarde as though this were of none effecte bring our whole cause to be tried by a Councel which were nothinge els but to aske whether menne would allowe as God did and whether menne woulde confirme Goddes Commaundemente by theire Authoritie M. Hardinge For as mutche as the scriptures wherein God speaketh vnto vs be in sundrie places not moste open and plaine to humaine senses and many by mistakinge them be deceiued were it not wel done of you for the more suretie and better vnderstandinge of that ye goe about I meane in matters concerninge religion to folowe the iudgemente of the Catholike Churche represented in general councels Yea we saie boldely that surer it is in pointes of faithe to leane to the exposition of the Fathers agreinge togeather and to folowe the tradition of the Churche then to trust to your selues or to the letter of the scriptures scanned onely by your owne wittes For the Churche is promised to be lead into al Truthe by the holy Ghost Ye cannot saie any such promise hath ben made to your particulare company Therefore it were not fondly done as ye saie but wisely saie we if ye tried and examined your Doctrine which ye pretende to be according vnto the Scriptures by the rule of Ecclesiastical Tradition which is the chiefe rule to trie euery Doctrine by The B. of Sarisburie Wée neuer despised the iudgemente of the Learned and Holy Fathers but rather take them and embrace them as the Witnesses of Goddes Truthe And therein wée finde you the more blame woorthy M. Hardinge for that hauinge without cause renounced the iudgemente and orders of the Primitiue Churche and Anciente Fathers as to the wise and Learned it maie soone appeare yet neuerthelesse yée euermore make vaunte of your Antiquitie and fraie the world with a visarde of the Churche a shewe of Olde Fathers as if a poore Sommonere that had loste his Commission would serue Citations by the vertue of his emptie bore And thus haue ye set al your vaine fantasies in place of Goddes Churche and your Churche in place of God as by the woordes and witnesse of your owne Felowes I haue before shewed more at large For example Cardinal Cusanus saith Nulla sunt Christi Praecepta nisi quae per Ecclesiam pro talibus accepta sunt The Commaundementes of Christe are no Commaundementes Onlesse they be so allowed by the Churche Thus yée leaue Iuppiter and renne to Apollo or rather yée foresake God séeke to Man as it is written in the Prophete Hieremie Yee leaue the Fountaine of the Water of Life and rippe vp broken and filthy Cesternes that can holde no Water Tertullian thus vpbraideth the Heathens Apud vos de humano arbitratu Diuinitas pensitatur Emonge you the right of God is weighed by the iudgemente of menne But Clemens Alexandrinus saithe Quoniam ipsum Verbum ad nos venit de Coelo noÌ„ est nobis ampliùs eundum ad Humanam Doctrinam For so mutche as the Worde it selfe that is Christe is comme to vs from Heauen wee maie not nowe any more seeke vnto the Doctrine of Man Likewise S. Chrysostome saithe Fuisset extremae absurditatis eum qui edoctus fuerat à Deo postea cum hominibus communicate It had benne greate folie for S. Paule hauing receiued his Doctrine from God him selfe afterward to conferre thereof with menne that is to saie with Peter or Iames or with any others The Apologie Cap. 1. Diuision 3. Why I beseche you except a Councel wil and commaunde shal not Truthe be Truthe or God be God If Christe had meante to doo so from the beginninge as that he woulde preache or teache nothinge without the Bishoppes consente but referre al this Doctrine ouer to Annas Caiphas where shoulde nowe haue benne the Christian Faithe Or who at any time shoulde haue hearde the Gospel taught Peter verily whom the Pope hath oftener in his mouthe more reuerently vseth to speake of then he dooth of Iesus Christe did boldely stand against the Holy Councel saieing It is better to obey God then Men. And after yâ— Paule
home againe in his Minoribus and allowed onely to be a Cardinal and no lenger to be a Pope Yee maie remember Cicero saithe Qui multorum Custodem se profiteatur eum sapientes sui primùm capitis aiunt Custodem esse oportere Wise menne saie Who so wil take vpon him to saue others oughte first to saue him selfe And what credite maie wee geeue to youre Saueconductes Iacobus Nachiantes the Bishop of Chioca for that he had simpred out one halfe woorde of truthe to the mislikinge of the Legates was faine to renne to Rome to crepe to the Popes feete and to craue Pardonne Yee shamefully betraied cruelly murthered Iohn Husse Hieronymus Pragensis in your Coūcel of Cōstance Neither y◠Protection of the Emperoure nor the Popes Saueconducte was hable to saue thē No your selues haue already ruled y◠case in your said Councel For thus yee saie Fides non est seruanda Hereticis Yee maie holde no Faithe vnto them that yee calle Heretiques Sutche is the Safetie and Libertie of your Councelles Ye saie Our Learned Men were allowed to Propounde to Talke to Dispute What shoulde this auaile For yee reserued the Determination and whole Iudgemente to youre selues and youre selues are sworne to submitte yours whole Iudgemente to the Pope and without his Iudgemente to Iudge nothinge And howe maie this seeme a Free Councel were the guilty partie shal be the Iudge Yee saie There is an Extension graunted to other Nations Al this is true in deede But this same Truthe discrieth youre open Mockerie For if yee hadde seene the Instrumente in the ende thereof yee shoulde haue founde youre saide Extension restrained onely to them that woulde Repente and Recante the Truthe of God whiche you calle Erroure Howe be it not longe sithence the Bishoppes of youre saide Chapter at Tridente were very lothe to allowe any tolerable Sauecondite at al either to the Germaines or to any others But yee saie if wee hadde comme to youre Chapter we hadde benne Confounded No doubtes with youre Firy Argumentes For sutche proufes muste healpe you when others faile As for the gaie stuffe that youre Tridentine Fathers after theire Nature Deliberation as they calle it and more then twentie yeeres studie haue sente vs out lately into the worlde it is too simple to mocke Children Wee finde no faulte with you M. Hardinge for that youre Bishoppes and Abbates agree togeather but for that they agree togeather as did Herode and Pilate the Sadduceis and Phariseis againste Christe Neither maie you wel vaunte youre selues of youre greate agreementes Yee maie remember that twoo of the Principal Pillers of youre Chapter Petrus à Soto and Catharinus dissented euen there openly and shamefully and that in greate pointes of Religion and wrote the one mightily againste the other the one charginge the other with Erroure and Heresie and coulde neuer bee reconciled Notwithstandinge againste other pointes of Goddes Truthe bothe they and the reste ioined stoutely togeather S. Augustine saithe Tunc inter se concordant quando in perniciem Iusti conspirant Non quia se amant sed quia eum qui amandus erat simul oderunt Then they agree togeather when they conspire to destroie the Iuste not for that they them selues loue one an other but for that they bothe hate him whome they ought to loue Of sutche kinde of Consente S. Hierome although to a farre contrarie pourpose imagineth Iouinian thus to saie Quo'd me damnant Episcopi non est ratio sed conspiratio Nolo mihi ille vel ille respondeat quorum me Authoritas opprimere potest docere non potest That the Bishoppes condemne me there is no Reason in theire dooinges but a Conspiracie I would not that this man or that man shoulde answeare mee whiche maie oppresse mee by theire Authoritie and cannot teache mee Whether it bee conueniente that the Pope beinge notoriously accused of manifeste corruption in Goddes Religion shoulde neuerthelesse be the whole and onely Iudge of the same and pronounce sentence of him selfe let it be indifferently considered by the wise The Lawe saithe Nemo sibi debet Ius Dicere No man maie bee his owne Iudge Sutche Authoritie yee saie Kinges haue in Parlamentes Hereof I am not hable to dispute The Princes right many times passeth by Composition and therefore is not euermore one in al places Howe be it the Pope is a Bishop and not a Kinge and other Bishoppes be not his Subiectes but his Brethren You re fourthe Obiection is but a Cauil Yee saie yee mocke not Princes Embassadours but place them nexte vnto youre Legates to sitte stil I trowe and to telle the Clocke For voice in Iudgemēt ye allowe them none Thus ye proine their Authoritie and allowe them Honoure Notwithstandinge whether the Emperours and Princes Embassadours maie sitte so neare to the Popes Legates or no I can not tel Verily the Emperoure him selfe maie not be so bolde to presse so neare vnto the Pope For thus it is ordered in youre Booke of Ceremonies Aduertendum est quod locus vbi sedet Imperator non sit altior loco vbi tenet pedes Pontifex This is to be noted that the place where the Emperoure sitteth in General Councel be no higher then the place where the Pope setteth his feete That is to saie the Emperoure must sitte at the Popes footestoole and no higher Al the partes of oure Religion whiche you calle Heresies yee saie are already condemned iuste a thousande yeeres paste Here M. Hardinge it woulde haue woonne you somme good credite if yee could haue tolde vs in what General Councel vnder what Emperoure by what Doctours by what Catholique Learned Fathers these greate Errours were thus condemned As nowe yee roaue onely at large and feede youre simple Reader with youre emptie Calendares of thousandes of yeeres and speake at randonne If it hadde benne true yee woulde better haue shewed it but beinge moste vntrue as you knowe it to bee for very shame yee should neuer haue saide it The Apologie Cap. 9. Diuision 1. 2. Neuerthelesse wee can beare patiently and quietly our owne priuate wronges But wherefore doo thei shutte out Christian Kinges and good Princes from their Conuocation Why doo they so vncourteously or with suche spite leaue them out and as though they were not either Christian menne or els coulde not iudge wil not haue them made acquainted with the causes of Christian Religion nor vnderstande the state of their owne Churches Or if the saide Kinges and Princes happen to entermeddle in sutche maters and take vpon them to doo that they maie doo that they be commaunded to doo and ought of dutie to doo and the same thinges that we know bothe Dauid and Salomon and other good Princes haue donne that is if they whiles the Pope and his Prelates siugge sleepe or els mischeuously withstande them doo bridle the Priestes sensualitie and driue them to doo their duetie and
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 ▪
not as a cause of Foregeuenesse to be obteined Your very Glose saithe Apud Graecos Confessio non est necessaria quia non emanauit ad illos Traditio talis Emong the Christians in Graecia Confession of Sinnes is not necessarie for that this Tradition neuer came emonge them Yet M. Hardinge I trowe yee wil not saie but theire sinnes maie be foregeuen Certainely Chrysostome saithe Solus te Deus confitentem videat Let God onely see thee making the Confession of thy Sinnes It was very mutche therefore M. Hardinge for you so assuredly and so precisely to saie that sinnes can neuer be foregeuen without your Priuie Confession and specially thereby to proue the Vniuersal Headeship of the Pope The Apologie Cap. 11. Diuision 3. Bisides also that God by his Prophetes often and earnestly commaundeth the King to cutte downe the Groues to breake downe the Images and Aultars of Idoles and to Write out the Booke of the Lavve for him self and bisides that the Prophete Esaias saith a Kinge ought to be a Patrone and a Nurse of the Churche c. M. Hardinge Your seconde argumente for the Ecclesiastical Power of Kinges is because God bad them to cut downe superstitious groues and ouerthrowe idols as though this were not an office of executinge a commaundemente rather then of decreeinge any thinge The Authoritie to discerne an image of Christ from an idol of the deuil belongeth to them who knowe that an image is a name of art which is of God an idol is a name of false woorshippinge whiche is of the Deuil So that an image is godly and idol deuilishe VVhen the Prieste hath iudged this or that to be an idol or when it is euident that so it is then the kinge shal do wel to breake it downe But if the Kinge wil breake downe the image of Christe when the Priest telleth him it is a godly representation and no idol then the Kinge dothe more then his office requireth And shal not onely not proue his supremacie but also shal incurre danger to be reiected of God as Kinge Saul was when he despised to keepe the commaundement of Samuel the high Prieste VVhereas you alleage for a Kinges Ecclesiastical Power that he was commaunded to write out the Booke of the lawe for him selfe why lefte ye out that whiche foloweth there immediately accipiens exemplar à Sacerdotibus Leuiticae tribus The Kinge muste write out a Booke of the Deuteronomie but the example thereof he must receiue of the Priestes that be of the tribe of Leut. If in spiritual matters the Kinge were aboue the Priestes why had he not the Kepinge of the Lawe in his owne handes VVhy muste he take it of the Priestes why did not rather the Priestes come to him sith the inferiour taketh al his right of the superiour If the Priestes muste geue the holy scripture vnto the Kinge then verely muste he take sutche as they geue him and with such meaning as they geue vnto it So that if you had not falsefied the meaninge of Gods woorde by leauinge out halfe the sentence this place had proued againste you It is to be weyed to what ende a Kinge is required to haue and to reade that holy Booke Verely not to take vpon him the parte of a iudge in causes of Religion but as there it is expressed to thintent he learne to feare his Lorde God and kepe his woordes and ceremomonies in the lawe commaunded and that his harte be not lifted vp into pride aboue his brethren c. I omitte that you reade Librum legis whereas the Churche readeth Deuteronomium * it were too longe to enter into that disputation The booke of the lawe signifieth the whole law the Deuteronomie is but one of the fiue bookes VVhere Esaie calleth a Kinge a Patrone of the Churche I haue not founde But were it he called him so it betokeneth that he shoulde defende the Churche from worldly ennimies as in repellinge the Turkes in expellinge Heretikes and sutche like Kingely actes VVhiche proueth no spiritual supremacie but vnder God a fealtie and seruiceable power I finde where Esaie saith Et erunt Reges nutricij tui Reginae nutrices tuae Kinges shal be thy fosterers and Quenes thy nourses But not euery nourse or fosterer is aboue him who is nourished A faitheful seruant oftentimes fostereth the maister Yet is he not aboue his maister Besides S. Hierome vnderstandeth the Kinges whom Esaie nameth to be the Apostles accordinge to whiche sense it maketh nothinge to the purpose it is alleaged for The B. of Sarisburie Al Christian Princes are mutche beholden to you M. Harding yée make them so like to Polyphemus y◠Giante after his eies were striken out that is to saie to a man mighty in body and greate in boanes but starke blinde and no waie hable to guide him selfe A King yée saie maie not take vpon him to Iudge or Pronounce in maters of Religion bee they neuer so cleare but onely must hearken be ready to execute what so euer shal be thought good and commaunded by your Bishoppes as if he were onely your Bishoppes man So saithe your Holy Father Pope Bonifacius 8. Gladius Materialis exercendus est manu Regum Militum Sed ad nutum patientram Sacerdotis The Material or Temporal Swerde muste be vsed by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste By which Prieste he meaneth the Pope But Dauid saithe Now yee Kinges haue vnderstanding Be learned yee that iudge the Earthe Good Kinges haue oftentimes refourmed Religion and haue lawfully controlled and corrected and deposed idle and wicked Bishoppes as before in place conueniente it is largely proued The Emperoure Iustinian threateneth if the Bishop offended in saieing the publique seruice or in the Ministration of the Sacramentes that then he him selfe woulde vse his Authoritie ouer him and see him pounished Franciscus Zarabella saith that for any crime notorious the Emperour maie summone the Pope to appeare before his Maiestie and maie require him to yelde a reckening of his Faithe And yet wil yée saie The Emperoure is stil the Popes man and maie iudge nothinge in Causes of Religion without him The Kinge yée saie is not hable to Iudge whether an Idole be an Idole or no but by the leadinge and teachinge of the Prieste So wel yée wishe al Christian Princes were instructed that thei should not be hable either to sée or to speake without you But what if you Priestes saie as it hath often happened God is an Idole an Idole is God Light is Darkenesse and Darkenesse is Light what if they saie Greate is Diana the Goddesse of Ephesus What if they condemne the innocente and saie as they smometime saide of Christe Onlesse this man were a malefactoure wee woulde neuer haue brought him to thy hande Yet muste the Prince
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
harde mater for your Pope out of his owne garde to make sutche Patriarkes yenough one for Hierusalem an other for Constantinople an other for Alexandria an other for Antioche an other for Sidon an other for Tyrus and I marueile if there be not somme Patriarke one or other for Sodome and Gomorre These poore Holy and Hongry Fathers are contented at al times to yelde theire submissions and to sette theire handes to what so euer they shal be required and in the names of those Countries that they scareely ouer hearde of to confesse the Pope their maister to be al more then al. With sutche daine shewes and visaâ—des it pleaseth you to smoothe the worlde It yee doubte hereof yée maie easily finde that one Augustinus de Roma in your late Councel of BauÌ„le hare the name of the Archebishop of Nazareth in lurie Likewise that one Petrus Paludensis a poore Fréere Obsernante not long sithence bare the name of the Patriarke of Hierusalem But what néede moe Examples Your own Ceremoniarie of Rome telleth you thus Consucueruni Autiqui ponere Patriarchas quatuor Ecclesiarum Principalium inter Episcopos Cardinales mixtim Nostro tempore ponuntur immediatè post Cardinales Sunt enim quodammodo ' Titulares They were woonte in olde times to place the Patriarkes of the foure Principal Churches togeather with the Cardinal Bishoppes one with an other But nowe adaies they are placed nexte beneathe al the Cardinalles For in a manner they haue nowe nothinge els but the names of Patriarkes It is moste certaine that the Christian Patriarkes and Bishoppes of those Countries wil neither Communicate with the Pope either in Sacramentes or in Praiers nor any wise yéeld to his Authoritie nor geue any manner of honoure or reuerence to his personne nomore then to Machomete or Antichrist as I haue sufficiently shewed before Touchinge the Number of Bishoppes presente at your Former Assemblie at Tridente I referre mee selfe to the Recordes of the same If yée finde there more then Fourtie Bishoppes I am coÌ„tent to lose my credite And yet of the same number Blinde sir Roberte of Scotland as I haue said before M. Pates of England were seely poore Bishoppes God knoweth endewed onely with bare names without Bishoprikes In your later Assemblie twoo of your Holy Fathers were staine there presently in Aduouterie By meane of whiche misfortune your number by so mutche was abated These be the greate woorthies of the worlde These Cornelius Bitontinus one of the same Companie calleth the Starres of the Churches and the Mighty Armie of Goddes Angelles These haue power to determine maters that thei neuer vnderstoode by Authoritie onely but not by knowledge Alphonsus de Castro as I haue shewed you before saithe thus It is certaine that somme Popes be so voide of Learninge that they vnderstande not the Grammare Rules Erasmus speakinge of sundrie the greate Learned of your side saithe thus Sibi videntur Semidei miro supercilio prae se despicientes Grammaticos Qui si Grammaticae litassent non ad hunc modum se pueris deridendos propinarent They thinke them selues halfe Goddes and with high lookes thei despise poore Grammariens But if they had wel Learned their Grammare thei woulde not offer sutche occasions that children and babes should scorne at theire folie Concerninge the whole mater your Doctours of Sorbona in Parise haue concluded thus Vt Concilium legitimè congregetur sufficit quo'd solennitas forma luris solenniter sit seruata Quia si quis trahere velit hoc in disputationem vtrùm Praelati qui ibi sedent habeant Rectam Intentionem vtrùm sint Docti vtrùm habeant Scientiam Sacrarum Literarum animum obediendi Sanae Doctrinae esset processus in infinitum That the Councel be lawfully assembled it is sufficient that yâ— Solemnitie and fourme of Lawe be solemnely obserued For if a man would caste doubtes whether the Bishoppes that sitte in Councel haue a good Meaninge and whether they be Learned and whether they be skilful in the Scriptures and whether they haue a minde to obeie sounde Doctrine or no then wee should neuer make an ende These be they M. Hardinge to whom yée woulde haue vs to géeue care what so euer thei saie euen as to the Secretaries of the Holy Ghoste But S. Augustine saithe Ecclesiae inter nos agitur causa non mea Ecclesia in nullo homine spem ponere à suo didicit Redemptore It is the Churches cause that wee talke of it is not mine The Churche hath learned of her Redeemer to put no truste in any man The Apologie Cap. 18. Diuision 1. How so euer it bee the truthe of the Gospel of Iesus Christe dependeth not vpon Councelles nor as S. Paule saithe vpon the Iudgementes of Mortal Creatures And if they whiche ought to be careful for Goddes Churche wil not be wife but slacke their duetie and harden their hartes againste God and his Christe goeinge on stil to peruerte the right waies of the Lorde God wil stirre vp the very stones make children and babes cunninge that there maie euer be somme to confute these mennes lies The B. of Sarisburie Hereto M. Hardinge answeareth nothinge els but thus The Councel is the Schoole of Truthe The Bishoppes cannot foreslowe their dueties The Churche of Rome cannot erre Whiche tales wee haue so often and not without wearinesse hearde already Petrus de Palude emongest other your Doctours saithe Non est credendum Ecclesiam Romanam errasse à Fide Ipsa enim potest è contrario cum Christo dicere Ego Testimonium perhibeo de meipsa Testimonium meum verum est No man maie beleue that the Churche of Rome maie erre from the Faithe Contrarywise that Churche maie saie with Christe I beare vvitnesse of mee selfe And my vvitnesse is iuste and true Therefore so longe as the Churche of Rome can speake for her selfe there is no doubte but al is wel The Apologie Cap. 18. Diuision 2. For God is able not onely without Councelles but also wil the Councelles nil the Councelles to maintaine and anaunce his owne Kingedome Ful many be the thoughtes of mans harr saith Salomon but the Counsel of the Lorde abideth stedfast There is no vvisedome there is no knovvledge there is no counsel against the Lorde Thinges endure not saithe Hilarius that be set vp vvith mannes vvorkemanship By an other manner of meanes muste the Churche of God be buiided and preserued For that Churche is grounded vpon the Fundation of the Apostles and Prophetes and is holden faste togeather by one corner stone vvhiche is Christe Iesus M. Hardinge VVhere ye saie that by an other manner of meanes the Churche of God must be builded and preserued shewe vs what other meanes they are and we must saie ye are very cunninge men who correct I will not saie Magnificat but Christes owne ordinaunce for gouernemente of his Churche who hath ordeined Apostles
as if a Souldier that had lost his swerde would plaie the man with â—he scaberde But so Caiphà s succeded Aaron So wicked Manasses succeded Dauid So maie Antichriste easily sitte in Peters Chaire Chrysostome saithe Non Cathedra facit Sacerdotem sed Sacerdos Cathedram Nec Locus Sanctificat Hominem sed Homo Locum It is not the Chaire that maketh the Bishop But it is the Bishop that maketh the Chaire Neither is it the Place that halloweth the Man But it is the Man that halloweth the Place Likewise S. Hierome saith Non Sanctorum Filij sunt qui tenet loca Sanctorum Theiare not alwaies the Children of Holy menne that sitte in the roumâ—â—â—â— Holy menne He doothe greate wronge vnto S. Peter that placeth sutche a one in sutche a Chaire For neither is the Pope in any thinge like S. Peter nor was S. Peter in any thinge like the Pope When Simeones sawe that Arsacius an vnlearned and an vnvvorthy Olde Doatinge man was placed in Chrysostomes roume he cried oute prò pudor Quis cui Out for shame what a soary hinde is this and in whose place haue wee sette him Euen so maie wee iustely saie of the Popes sittinge in Peters Chaire prò pudor Quis Cui The Apologie Cap. 21. Diuision 2. Or contrariwise peraduenture they had rather saie thus that the Pope doothe nowe al the same thinges whiche wee knowe Peter did many a daie agoe that is that he renneth vp and downe into euery Countrie to Preache the Gospel not onely openly abroade but also priuately from house to house that he is diligente and applieth that businesse in season and out of season in due time and out of due time that he doothe the part of an Euangeliste that he fulfilleth the woorke and Ministerie of Christe that he is the watcheman of the House of Israel receiueth answeares and wordes at Gods mouthe and euen as he receiueth them so he deliuereth them ouer to the people That he is the Salte of the Earthe That he is the Light of the worlde that he doothe not Feede him selfe but his Flocke that hee doothe not entangle him selfe with the worldly cares of this life that he dooth not vse a Souâ—raintie ouer the Lordes people that he seeketh not to haue other menne Minister vnto him but him selfe rather Ministreth vnto others that he taketh al Bishoppes as his Felowes and Equalles that he is Subiecte to Princes as to personnes sent from God that he geeueth to cesar that whiche is cesars and that he as the Olde Bishoppes of Rome did without contradiction calleth the Emperoure his Lorde Onlesse therefore the Popes doo the like nowe a daies as Peter did the thinges aforesaide there is no cause at al why they shoulde glorie so mutche of Peters name and of his Succession M. Hardinge The Pope nowe runneth not vp and downe into euery countrie he goeth not openly and priuatly from house to house and to euery alehouse as ye would him to doo like one of your ministers Neither I trowe ye maisters that be Superintendentes your selues thinke it conuenient that ye goe from house to house to preache your Gospel at these dates And would ye the Pope to abase him selfe to that yee thinke becommeth not your selues He hath as meete it is other fitte menne to helpe to beare his burthea with him And whereas one body suffiseth not for so great and so many affaires for CouÌ„cel he hath many heads for ouersight many eies for eare many hartes for preachinge many tounges for woorke many handes for knowledge many eares for expedition of matters many feete for the great weight of his charge many shoulders briefly for al necessary and behoofeful cases conuenient helpes The like helpes would S. Peter vse were he nowe liuinge The B. of Sarisburie To speake of the Popes renninge vp and downe from alehouse to alehouse it is greate folie It should be sufficieÌ„t if he would goe from Churche to Churche and remember his Charge and Feede the Flocke Preache the Gospel Yee saie The Pope hath many heades many eies many hartes many tongues many handes many eares many shoulders And thus of your Pope ye make a Monster with many eies eares tongues and hartes of others none of his owne A wise man sommetime saide Improbè facit qui cùm alienis oculis omnia ei agenda sint postulet aliorum vitas committi sibi It is but lewdely donne if a man that must ouersee al thinges with other mennes eies desiere to haue the liues of others committed ouer to his charge God geeue him eies to see and eares to heare and harte to vnderstande that he maie knowe the time of Goddes Visitation The Apologie Cap. 22. Diuision 1. Mutche lesse cause haue thei to complaine of our departinge and to calle vs againe to be felowes frendes with them and to beleue as thei beleue Menne saie that one Cobilon a Lacedemonian wheÌ„ he was sent Embassadoure to the Kinge of the Persians to treate of a league and sounde by chaunce them of the Courte plaieing at dice he returned streight way home againe leauinge his message vndonne And when he was asked why he hadde slackte to doo the thinges whiche he had receiued by publique Commission to doo he made answere he thought it should be a great reproche to his Common Wealthe to make a league with Dicers But if we should contente our selues to returne to the Pope and to his Errours and to make a couenaunt not onely with Dicers but also with menne farre more vngraceous and wicked then any Dicers be bisides that this should be a great blotte to our good name it shoulde also be a very dangerous mater bothe to kendle Goddes wrath against vs and to clogge and condemne our owne Soules for euer M. Hardinge Yee doo wel to compare your selues with this Cobilon For in deede ye doo as he did Yee were sent by Christe to his Vicare Peters Successour to be fedde and gouerned like shepe vnder the shepeherde Christe and his Churche be a perfite body he the head the true beleuers knitte togeather in charitie the members â–ª eche one in his order and degree He is the vine wee the boughes and branches VVhat member cutte of from the bodie liueth what boughe broken from the tree groweth As euery suche member dieth and bough withereth So if ye remaine not in the Catholike Churche which is the body of Christe yee drawe no life from the heade yee haue no parte of the Spirite that from thence redoundeth to euery member yee haue no portion of the vitall iouysse that issueth from the roote Then what remaineth but that ye be caste into the fire For this cause S. Cyprian and other Fathers often times haue saide that out and besides the Churche there is no saluation The B. of Sarisburie Christe neuer tolde vs neither of any his Vicare General nor of Rome nor of Laterane nor of Peters Chaire
Kinge Iohn and set al the people at libertie from their othes whereby thei ought allegeance to their Kinge and at laste wickedly and moste abominably they bereeued the same Kinge not onely of his Kingedome but also of his life Bisides this thei ExcoÌ„municated and cursed Kinge Henry the Eighte that moste famous Prince and stirred vp against him sommetime the Emperour sommetime the Frenche Kinge and as mutche as in them was put our Realme in hazarde to haue benne a very praie and spoile vnto the Enimie Yet were they but fooles and madde menne to thinke that either so mighty a Prince could be feared with bugges rattles or els that so Noble and greate a Kingdome might so easily euen at one morsel be deuoured and swalowed vp M. Hardinge Concerninge the case betweene these three Kinges of Englande and the Bishops of Rome for the time beinge I saie litle If they did wel and the Bishops euil they haue their rewarde the other their punishemente â—f otherwise or howe so euer eche one at Gods iudgemente shal haue his deserued measure But be it graunted al were true ye saie though we know the more part to be false VVhat though Kinge Henry the seconde were euil treated of Pope Alexander about the murthering of S. Thomas the Archebishop of Cantorbury and Kinge Iohn likewise of that zelous and learned Pope Innocentius the thirde c. The B. of Sarisburie Notwithstandinge the Pope as his manner hath benne raise Commotion within the Realme and arme the subiectes againste theire Soueraine and pulle the Crovvne Emperial from his heade yet by your Doctrine who so euer dare speake in his Princes right is a foole and killeth him selfe as if there were no life or saluation but onely vnder the frantike gouernement of the Pope Sutche obedience and loialtie the Pope hathe taught you towardes your Prince The Apologie Cap. 23. Diuision 2. And yet as though al this were too litle thei would needes haue made al the Realme Tributarie to them exacted theÌ„ce yeerely most vniuste and wrongeful taxes So deere coste vs the frendeship of the Cittie of Rome Wherefore if they haue gotten these thinges of vs by extortion through theire fraude and suttle sleightes we see no reason why we maie not plucke awaie the same from them againe by lawful waies and iuste meanes And if our Kinges in that darkenesse and blindenesse of the former times gaue them these thinges of theire owne accorde and liberalitie for Religions sake beinge moued with a certaine opinion of their fained holinesse now when the ignorance and erroure is spied out maie the Kinges theire Successours take them awaie againe seinge they haue the same Authoritie the Kinges theire Auncestours had before For the gifte is voide excepte it be allowed by the wil of the geeuer and that cannot seme a perfit wil whiche is dimmed and hindered by erroure M. Hardinge As for Peterpens and what other so euer summes of monie were yeerely paide to the Churche of Rome whiche were not by extorcion suttil sleightes by the Popes gotten as ye slaunder but freely and discretely by the prince and the realme for a greate cause graunted it is not a thing that so mutche grieueth the Pope as your departure from the true faith and Churche dothe as it maie wel appere by that whiche happened in Queene Maries raigne In whiche time although the Pope were acknowledged â–ª yet him selfe neuer was knowen to haue demaunded his Peterpens or any other yeerely paimentes againe But what is this to your schismes and Heresies This healpethe you nothinge for answeare to the hainous crime of your Apostasie The liberalitie of our countrie to the see of Rome whiche is the mother of al the VVeaste Churches hath ben so smal in comparison of certaine other Realmes as with the honoure of the Realme it might not seme to finde it selfe greued therewith Yet here ye sette a gnatte to an Elephante and make greate adoo about a litle The Realme is not so mutche enriched by retaininge that smal summe from the Pope as it is dishonored by your vndiscrete talke saueringe altogeather of miserie and niggardnes Ye shoulde haue shewed better stuffe at leaste in th ende of your booke The laste acte of a fable by rules of Poeterie shoulde be beste Ye haue done like a foolishe Poete making your ende so badde The Pope seeketh not your monie he seketh you He seeketh the safetie of your soules He seeketh like a good shepherde howe to reduce the streied shepe of Englande vnto the folde of Christes Churche God graunte we maie see his good intente happely acheued The B. of Sarisburie The Pope hathe enriched him selfe and gotten the treasures of the world into his owne handes not by fraude or guile as you saie but onely by the frée liberalitie of Kinges and Princes Yet S. Augustine saithe Non possumus dicere Nemo nos inuasores arguit violeÌ„tiae nullus accusat Quasi non maiorem interdum praedam à viduabus blandimenta cliciant quà m tormenta Nec interest apud Deum vtrùm vi an circumuentione quis res alienas occupet dummodò quoquo pacto teneat alienum Wee cannot saie No man chargeth vs with extorsion noman accuseth vs of violence For oftentimes of poore widowes a man maie geate more by flatterie then by rackinge And there is no difference before God whether a man holde an other mannes goodes by open violence or by guile if the thinge that he holdeth be not his owne But how maie this by your learninge M. Hardinge be called the liberalitie of the Prince He is liberal that is frée in bestowing of his own But you tel vs that al the Temporal goodes of the vvorlde are the Popes and not the Princes and that the Prince hath nothinge but by fauoure sufferance of the Pope Your Doctours wordes be these Papa est Dominus omnium temporalium secundum illud dictum Petri Dabo tibi omnia regna mundi The Pope is the Lorde of al temporal goodes accordinge to that saieinge of S. Peter that S. Peter neuer spake for they are the woordes of the Diuel I wil geue thee al the Kingdomes of the world An other of your Doctours saithe thus Dicunt quòd solus Papa est verus Dominus temporalium ita quòd potest auferre ab alio quòd aliâs suum est Sed praelati caeteri Principes non sunt Domini sed Tutores Procuratores Dispensatores Thei saie that the Pope onely is the very Lorde of Temporal thinges so that he maie take from any man that is his own As for other Prelates and Princes thei be the ouerseers and fermours and stewardes of wordly thinges but not the Lordes And Matthias Parisiensis saithe that Pope Innocentius 3 called Kinge Iohn the Kinge of England Vasallum suum That is to saie his féede man or his Tenante meaning thereby that the Realme of England vvas the Popes and not the Kinges If
studeat reparare The Pope is nowe becomme vntolerable almoste to al the worlde He reioiseth in the spoile of Churches Al manner of gaine he counteth Holinesse He maketh sutche hauocke of Kingedomes and Prouinces as if he had intended to repaire againe croesus Treasurie Againe His Legates so rage and rampe for monie as if the Infernal Furies were sent froÌ„ Helle to goe at libertie What shal wée néede many wordes Ambition and Auarice haue no bottome Matthias Parisiensis saith In Romana Curia omnia possunt pecuniae Monie maie doo al thinges in yâ— Courte of Rome And he calleth these vnsatiable prollinges of the Pope Quotidianas Extorsiones Daily Extorsions Againe he saith that the King of Englande vpon a very friuolous fonde mater made true paiemente vnto Pope Alexander the fourth of niene hundred and fiftie thousande Markes VVhiche thing he saith is horrible and abominable to be thought of To be shorte that yée maie the better viewe yâ— bignesse quantitie of your Gnatte Doctoure Boner hereof writeth thus The Popes praie in Englande was so greate that it came to as mutche almoste as the Reuenewes of the Crowne Therefore Matthias saithe Imperator reprehendit Regem Angliae quòd permitteret terram suam tam impudenter per Papam depauperari The Emperour frendely reproued Henry the 3. Kinge of Englande for that he suffered the Kingdome so impudently to be compouerisshed by the Pope Againe he saith King Henrie the third made open coÌ„plainte by this Embassadour in the Councel of Lions in Fraunce of the Popes innumerable Exactions Likewise he saith before Rex Henricus 3. repressit impetum Legati propter violentiam Denariorum The Kinge staied the attemptes of the Popes Legate touchinge his intolerable greedinesse in prollinge for monie Yée sée therefore M. Harding neither is this gnatte so litle as by your scorneful comparison to the greate dishonoure of this Noble Realme yée woulde séeme to make it nor is the griefe and complainte thereof so newe as yée beare vs in hande Kinge Canutus the Kinge of Englande almoste six hundred yéeres agoe beinge at Rome wrote home to the Archebishoppes and Bishoppes and States of the Realme on this wise Conquestus sum item coram Domino Papa mihi valdè displicere dixi quòd mei Archiepiscopi in tantum angariabatur immensitate pecuniarum quae ab eis expetebatur c. Also I haue made my complaint vnto the Pope and told him that it match â—â—sliketh mee that my Archebishoppes shoulde be vexed with sutche vnreasonable summes of monie required of them Likewise Matthias Parisiensis writeth of King VVilliam the Conquerour Concipiens indignationem contra Papam allegauit quòd nullus Archiepiscopus vel Episcopus de Regno suo ad Curiam Romanam vel ad Papam haberet respectum Kinge VVilliam vpon displeasure conceiued againste the Pope said that no Archebishop or Bishop of his Realme shoulde from thencefoorth haue regarde either to the Courte of Rome or to the Pope Al this notwithstaÌ„ding yée saie the Pope is an Elephant al these Summes in Comparison of his treasures are but a gnatte Verily al these and other far greater reckeninges the Realme of England is wel hable to defraie Neither make wée any accoumpte of the monie but of the deceitful extorting of the monie neither is it dishonorable to the Realme to represse these lewde iniurious mockeries and to preserue the subiecte from open spoile Other Kinges Countries haue oftentimes donne the same Ievves the Frenche King whom for his Holinesse they haue made a Saincte hereof complaineth thus Exactiones impositas per Romanam Curiam quibus Regnum nostruÌ„ miserabiliter depauperatum est leuari aut colligi nullatenus volumus These Exactions or paimentes of monie laide vpon vs by the Courte of Rome by meane whereof our Realme is miserably empouerished we wil not in any wise to be leuied or geathered The gaines pelferies that the Phariseis made of the people were not so greate Neuerthelesse Christe saide vnto them VVoe be vnto you yee Scribes and Phariseis that rauen vp poore vvidovves houses vnder pretense of longe praieinge Rome yée saie is the Mother Churche of al the VVeast therefore I trow wée are bounde to paie what so euer paimentes shée shal require If wée allowe sutche simple reasons then is the Pope likewise bounde to paie to the Churche of Hierusalem what so euer paiementes she shal require For HierusaleÌ„ is in déede the Mother Churche not onely of the Weaste but also of al the whole worlde Howe be it it is a cruel Mother that deuoureth vp her owne Children S. Paule saithe Non debent filij parentibus thesaurizare sed parentes filijs The Children ought not to laie vp treasure for theire parentes but the Parentes for theire Children But Iohannes Sarisburiensis in his Polycraticon saithe Roma nunc non tam matrem exhibet quà m nouercam Rome nowe sheweth her selfe not so mutche a natural Mother as a Stepmother For shee spoileth and deuoureth her Children This Defender yée saie in makinge his ende so badde hath plained the parte of a foolishe Poete Here M. Hardinge wée haue good cause to thinke your Diuinitie is waxen colde séeinge you are thus driuen to pleade in Poetrie But maie wée beleue the Churche of Rome is growen so Holy that monie is nowe becomme the vileste parte of al her Plaie Certainely if your Pope once lose his monie al his Plaiers wil soone sit a colde One of your owne Doctours saithe thus Cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur If this rente of Simonie whiche is very greate were once staide consideringe the Tyrannie of Princes that novve is the Apostolike See of Rome vvoulde be despised In whiche woordes thus mutche is also to be noted by the waie that what so euer Prince wil not suffer the Pope to take what him listeth muste be taken and iudged as a Tyranne Therefore Ioannes Andreae one of youre greattest Canonistes saithe thus Roma fundata fuit à Praedonibus adhuc de primordijs retinet dicta Roma quasi rodens manus Vnde versus Roma manus rodit quos rodere non valet odit The firste fundation of Rome was laide by Theeues and hitherto shee sauoureth of her beginninge and is called Roma quia rodit manus Thereof commeth the common verse Rome bireth you by the handes And vvhom shee cannot bite them shee hateth The state of the Romaine Popedome spronge firste of monie and encreased by monie and standeth nowe neither by Truthe of Doctrine nor by seueritie of Discipline nor by Praier nor by Holinesse nor by ought els but onely by monie Set monie aparte and the Pope is equal with other Bishoppes Codrus Vrceus saithe Pontifex Maximus si non Virtute tamen Pecunia The Pope is the greatteste Bishop although not in Vertue yet at leaste in monie Therefore
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The
Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi◠spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.
Maister 487. Tovvardes the ende of the vvorld the people shal flee to the Scriptures 716. 721. Scriptures sufficiete to debate al doubtes 58. 59. 61. 62. 64. 69. The Scriptures of God muste be expounded by the Sprite of God 65. Searche the Scriptures 72. To selle Christe 292. Simple erroure 46. 50. A Priest maie not be deposed for simple fornication 362. 363. 364. 365. Simple fornication vvhether it bee sinne or no. 361. The Iudge of Sinne. 140. â—53 The vvorde of God forgeueth Sinnes 158. Sinne forgeueÌ„ vvithout CousesnoÌ„ 155. The Pope cannot coÌ„mitte Simonie 560. 561. 562. 563. Vnchaste single life vvorse then aduoutrie 170. Filthines maintained vnder the color of single life 167. 168. The Prieste forgeueth not Sinne. 154. Sinnes forgeuen by hearinge the vvoorde of God 138. The frutes of single life 187. 188. 189. Singeâ—s 98. Spiritual eating of Christes Bodie 271 272. 274. 280. Stevves in Rome 369. 370. 371. 373. Stubbernenesse 46. 50. 590. Substance 251. â—ubstance by M. Hardinges Iudgement signifieth Accidentes 253. Succession 127. Succession not sufficient 132. Succession in Peters Chaire 727. The Succession of Popes 131. 132. Christe vvas able to shevve no succession 128. The Pope hath his holinesse by Succession 39. Certaintie of Succession Ibidem Summus Sacerdos 526. 527. Superstitious choise of meates 270. Superintendents 597. Sursum corda vsed in the time of the holy mysteries 275. T. Temple 328. Theophylacte ansvvered 239. He that entreth not by the vvoorde of God is a Theefe 102. The Popes tyrannie ouer Princes 732. Tyrannie and crueltie in the Popes 79 Freere Ticelles Proclamation 34. Traditions 195. Vaine Traditions fathered vpon the Apostles 66. Tradition is the sense of the Scripture 72. Traditions and Errours cutte of by Goddes vvoorde 67. TraditioÌ„s equal vvith Gods vvord 195. Traditions vsed for the vvoorde of God 196. 197. Traditions broken 195. Tradition against the Scripture 65. 66 Traditions abused 66. Transubstantiation nevve and doubtful 237 238. Tridentine CouÌ„cel referred al to the Pope 634. Truthe deuoureth falsehed 585. Truthe blinded vvith falsehed 7. The Truthe stil a stranger 9. Truth il entreated sclaundered 4. 5 Truthe vvil conquere 284. Truthe preuaileth 731. The sprite of Truthe in Annas and Caiphas 621. V. Valentinian the Emperoure refused to heare Ecclesiastical causes 667. Venial sinnes remitted other vvaies then by the bloud of Christe 151. The Pope changeth vice into vertue 564. Vigilantius 13. The Churche is the Popes Vineyard 608. The perpetual virginitie of our Lady 200. The vitious life of the Romaine Clergie 358. I vvil no more drinke of this frute of the Vine expounded 262. One vniuersal Bishop 99. 122. Vniuersal povver coÌ„mitted no more to Peter then to Paule 124. An Vniuersitie in Rome 377. The Popes vauntinge of his vniuersal povver 125. Pope Gregorie refuseth the name of Vniuersal Bishop 124. Reasons for the Vniuersalitie of the Pope 100. 101. Vnitie a token of the Truthe 352. The Vniuersal Churche dependeth on the Pope 452. The Vniuersal church maie faile 450 Vnitie amonge the vvicked 352. The Vnitie of the Churche reasteth not in one Christe but in one Pope 100. 466. 467. Pride it selfe desireth Vnitie 100. Ministers Vnlearned 602. The Romaine clergie Vnlearned 601. 602. A Vovve simple or solemne 499. Vovve annexed vnto holy orders 171. Volusianê° the Bishop of Carthage 366 VV. VVater vvas not water but bloud 246 VVatches 13. VVeemen changed into men 380. VVicked men commended 421. The VVicked eate not the Body of Christe 210. 241. 273. 349. 586. The VVicked receiue the Body of Christe in vvhat sense 210. VVilful stubbernenesse 435. VVitenberg 391. A poore husbandman bringinge the VVoorde of God ought to be beleeued before Pope or CouÌ„cel 611. The Authoritie of Gods VVoord 194 Z. Zele and griefe of minde against the enimies of God 3. FINIS 1. Timoth. 4. Roman 1. Confu fol. 334. a. Conful fol. 285. b. Confuta 324. b. Confut. 204. b. Confut. 306. b. Confut. fol 280. a. Et 305. b. Confu fol. 247. b Confu fol. 248. b. Confu fol. 178. b. Confut at Folio 178. b. Confutat Fol. 182. a. Confut. Fol. 182. b. M. Harding Fol. 340. b. M. Harding Fol. 318. b. Prouer. 8. Iohn 19. Roman 13. Dorman Fol. 15. Stanislaus Orâ—chouius in Châ—maera Fol. 97. M. Harding Fol. 298. a. Confuta 277. Confut. 328. a. Confuta 172. b. Reioind 314. Confut. 87. a. Confut. 269. b. Reioind 42. a. Confut. 43. a. Confut a. 269. a. 323. b. 334. a. 338. a. 348. b. Confu fol 175. a. 2. Cor. 6. Augu. in Psal 33 M. Hard. in his Answeare to the Chalenge Fol. â—08 b. Confut. 46. a. Confuta 312. b. Dorman Fol. 22. Dorman Fol. 24. Dorman in his Requeste Fol. 13. Confut. 47. a. Reioind Fol. 287. a. Reioind Fol. 287. a. 1. Corin. 6. Confut. 332. a. 2 Corin. 11. 2. Tim. 2. Matthae 24. 2. Tim. 2. Iohan. 10. Roman 8. Esai 30. M. Harding fol. 334. b. Alphons lib. 1. Cap. 4. Confu Fol. 16. b. Fol. 261. b. Reioind In 〈◊〉 Preface to 〈◊〉 Reader * iij * iiij a. * iiij b. ** ij a. Reioind In 〈◊〉 Preface to 〈◊〉 Iewel 〈◊〉 Confuâ— 212 〈◊〉 Reioind in 〈◊〉 Preface to 〈◊〉 Reader M Har. in his Answeare Artic. 15. Diui. 7. Hierony in Esaiam lib. 9. ca. 30. August De Tempore Sermon 145. August in quaeâ—ion Veter Testamen quaest 43. Hilar. in Psal 1. Tertull. in Apologetico Eccles 2. The deâ—enders likened to Esopes Asse The vvonte of all Herctiques Heretiques likened to Apes The name and reputation of the Churche chalenged by Heretiques In epist ad IubainuÌ„ de Haereticis baptizaÌ„dis De praescript haeret Contra Constantium August contra epist Parmen lib. 2. cap. 1. Bernard in caÌ„t Sermo 66. Apostolici VVhat meane Heretiques by chalenginge vnto them the name and estimation of the Churche 2. Cor. 11. The estimation and auctoritie of the Church Lucae 10. Matth. 18. 1. Tim. 3. Ephes 1. Oseae 2. Psalm 131. Gene. â— In comment in epist ad Tir. cap. 3. The vvonte of the Gospellers being excommunicate out of the Church 1. Timot. 3. Ephes 1. Iohan. 8. Hierem. 7. Hierem. 18. De Maior Obedi vnam Sanctam Dist 22. Omnes Leo Epist 83. Ad Palaestinos Cypri De Simplicitate praela Esaâ— 1. Matth. 3. Matthae 23. Iohan. 8. August Lib. 2. De Sermon Domâ— in monte Iohan. 5. Ephe. 1. 1. Timo. 3. Irenae Lib. 3. Cap. 11. August De vnita Eccle. Cap. 3. August in eodeÌ„ Cap. Chrysostom In Opere Imperfecto Homi. 49. Chrysostom in eadem Homilia Daniel 9. Matth. 24. Iohan. 3. Prouerb 26. Numer 22. a Augustinus Steuchus de Primatu b See the fifthe parte hereof the 6. Cap. and. 15. Diuision Tertull. in Apologetico Iohan. 8. Cornel. Tacitâ—â— Marion ex Tertul. Aelius è LactaÌ„s Euseb Li. 5. C. 11. Tertul. in Apologe Tertull. in Apolo Cap. 3. Suetonius TraÌ„quil in Nerone 1. Corinth 11. De Vtilita Credendi ad HonoratuÌ„ Lib. 1. Ca. 1. CoÌ„fess li. 5. ca. 6. Matth.
7. 2. Corinth 11 Matth. 15. Hierem. 2. Hierem. 23. 2. Corinth 11. a See what is answeared in the fourth pare herof Ca. 1. Di. 1. b In quaest in Nouum Testam Quae. 72. c Leo Serm. 4. de Quadragesima d Aug. Epist 19. e August con Faustum Lib. 32. Cap. 19. f M. Hardinge Fol. 220. b. g Augu. de Morib Mantchae Lib. 2. Cap. 15. Peregrinas exquisitas fâ—uges multis ferculis variatas h Aug. De Morib Manichae Lib. 2. Cap. 13. Origen contra Celsum Li. 3. Lib. 4. Origen in Matthae Tract 27. Iohan. 8. Roman 1. Cic. De Orator Lib. 2. Cicer. Lib. 1. De Inuentione Argumentum CoÌ„mune vitiosum est Iohan. 9. Iohan. 9. Matthae 8. Daniel 8. Chrysost in opere Imperfecto Homi 49. August De Câ—uita Dei Li. 18. Cap. 51. De Ciuit. Li. 19. Cap. 27. Tertullian in Apologetico Matth. 10. Iohan. 15. Alphonsus De Haeresibus Bartholomae Abramus in Concil Ferrarien 1. Peter 2. Euseb Lib. 3. Cap. 36. Tertull. De Fuga in persecutione Matth. 5. Faithe in Britaine Vntruthe Damianus and Fugatius first Apostles of the Britons Augustinus and Melitus of the Englishe Gildas Polydorâ—â— Theodoret. De Curandis GraecoruÌ„ affectibus Niceph. li. 2. c. 4. Galfrid Lib. 8. Cap. 4. An. Do. 210. Tertull. contra Iudaeos Anno. 212. Origen in Ezechiel Homi. 4. Athanas Apologia Secunda Anno. 334. Anno 330. Theodoret. Hist Eccl. Li. 1. Ca. 10. Hilarius De Synodis Chrysost in Homilia Quòd Christus sit Deus Theodoret. Hist Eccl. Li. 4. Ca. 3. Anno 360. Anno 400. Anno 367. Art 3. Diuis 24. Beda li. 1. ca. 26. Beda li. 2. Cap. 2. Beda li. 2. Ca. 26. Galfridus lib. 8. Cap. 4. That these Defenders be renevvers of olde Heresies Arti. 5. Diuis 6. Esai 49. August contra Cresc li. 3. ca. 71. Erasm in praefatio in Epistolam Hieronymi contra Vigilan Concil Eliberi Cap. 35. August De continent Ca. 9. August contra duas Epist pelagian Li. 2. ca. 2. August ad Quod vult deuÌ„ August Deverb Apostoli Sermo 11. Augusti in Enchiridio ca. 30. Augusti De Natura Gratia Cap 53. Augusti ad Boni faci Li. 3. ca. 8. Augusti De verbis Aposto Sermo 10. Augusti De Bono perseueran Cap. 13. Cap. 6. Lucae 2â— 1. Cor. 11. In the. 17. Arti. Iohan. 1. Tertull. contra Marâ—ion Lib 4. Augustin in Psalm 3. Augustin contra Aâ—â—mantum Cap. 12. Artiâ—ul 12. Diuision 16. Fastinge vvith Fleashe Faste for Policie Fol. 2. Pa. 2. Epist ad Roma Bridle geuen to levvdnes by this nevve Gospell 1. Corinth 14. Hebrae 13. 1. Corinth 6. Roman 14. Matth. 15. 3. Regum 17. Matthae 3. Socrae li. 5. ca. 22. Cassidor Lib. 9. Cap. 38. Epipha De Haeres Lib. 3. In Oratione de Fide Catholica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Augustin b Hieronym in Ioelem Cap. 1. Roman 13. Matth. 26. Ambrosius Platina in Adriano 2. At Vassei Anno 1562. 3. Regum 17. Actor 5. Psal 118. Psalm 146. Leo. De Passione Domi. Serm. 10. Ambros Lib. 5. Epist 33. Diuision and Schismefolovved vpon Luthers Preachinge 1. Iohan. 2. Numer 6. Greate Vntruthes Iohan. 21. Matthae 28. 1 â–ª Cor. 15. Augustin in Iohan Tracta 123. Councels Ceremonies of the Churche Abolished by the Gospellers August and Fortunatianum â—pist III. August ad Hieronym Epist 19. Picus Mirandula in Apologia August contra Cros onium li. 2. cap. 21. Picus Mirandula in Apologia Thomas in Quodâ—ibet 9. Arti. Vltimo August contra Donat ist lib. 2. Cap. 3. Abb. Panormit De Electio Electi Potest Cap. Significasii Esai 8. M. Hardinge Fol. 92. b. M Hardinge Fol. 232. b. M. Hardinge Fol. 258. Copus Dialogo 1. Pag. 33. Oile De Consec Olei Extra De Sacra vnctions Panormitan De Consuetud ca. 5. Extra De Sacra vnction Vngitur In Annotationi in 5. librum contra Marcionem Augu. De tempo in Natali Do. Sermo 3. Eusebius devita Constan Orat. 3. Hieron aduer Vigilantium M. Hardinge Fol. 7. b. 〈…〉 6. ca. 2. Lightes VVater Tertul. De Idololatria Augu. Steuchaâ— in librum numer Cap. 19. Copus Dialo â— Pa. 18. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vlato in Timaeo Theodoret. De corrigeÌ„dis Graecorum affectibus Lib. 1. Tertull. in Apologetico Confidence of the Catholikes touchinge their cause Lueae 21. Matthae 28. Johan 14. The Catholike Church assuredly defended Ephes 4. Esaie 〈◊〉 Matthae 15. Hilar in Ca. 15. Matthaei August In Psal 70. Augusti in eundem Psalâ—â—m August in Psal 36. par 3. Sapien. 5. Hierony aduersus Rufinum Tim. 5. Genes 16. Iohan. 2. 〈◊〉 â—ar Latonus aduersus BuceruÌ„ â—erar Lorichius De Missa prorogandâ— In 7. par Canonis Steuin Gard. in the Diuels Sophistâ—ie Albertus â—ighius De Missa Pâ—â—uata Platina in Vio 2. 10. Shidanus Li. 4. M. Harding fo 22 b. Gene. 16 Iohn 2. Chrysost in Mat. thae Homi. 19. Persequution for Loue. August contra Lite Peâ—ili a. Lib. 2. Cap 19. Chrysost in Matthae Homil. 19. In vespit August contra Liter Perâ—ltaâ—â— Lib. 2. Cap. 87. Holcore in 1. SeÌ„ten Quaest 3. Arti. 8. Dubi 2. Orig. in Genes Homi. 7. Gene. 21. Calat 4. Iohan. 16. Dist 13. Item In Margine Luke 11. Act. 26. Tertul. in Apolog The Apologies of the olde Fathers vvere lavvfully published Eccles Hist Lib 4. Cap. 26. Eccles Hist Lib. 5. Cap. 21. The Apologie of the Churche of England for foorthe suspitiously and vvithout due order Vntruthe The Apologie â— famous Libel Iohan. 2. Act. 26. Erasm In Praesae in tertiam Seriem quaerti Tom. Hieronymi Erasm In Praefatione in 4. Tom. Hieronymi Actor 13 Theodoret. in Hist Ecclesiast Seruetus burnt for Heresie at Geâ—eua Dauid George Ioan of Kent Actes and Monumentes A vveake argumeÌ„t of Truthe This Carnal Gospel soone taketh place amonge carnal hearers Heresies restrained by due punishement The argument of the defenders seruinge vvel for Antichrist Matth. 24. The argument of multitude returned vpon the defenders to a contrary conclusion Matth. 28. Iohan. 14. 2. Cor. 1â— August in Psal 34. Par. 2. Suetonius Tranquillus in Nerone Chrysost in Matth. 1 Iomi 19. Tertull. ad Scapulam Iohan. 12. Tertull. in Apologetico August de Ciui lib. 22. cap. 6. Cyprian lib. 1. Epist 3. Gregorius Nazianzen in reditium suum ex agro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb li. 4. ca. 8. Sozomen lib 1. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 2. Prouâ—r 22. Rom. 2. Psalm 2. M. Hardinge Fol. 155. b. Psal 50. 2. Tim. â— Hieron ad Pammachium Oceanum â— Tim. â— Vntruthe The first beginninge of this nevve Gospel and the occasion that first moued Luther to Heresie The diete of Smalcald The Huguâ—noâ— of Fraunce The comminge of Luthers Gospel into Princes Courtes is a vveake argumeÌ„s for the Truthe Iohan. 1 Origen contra Celsum li. 1. 1 Cor. 1. 1. Reg. 17. 2. Thess â–ª 2 Matthae 11. Psal 24. Galat. 3. Mich. 4.
stil the Substance of Breade and Nature of VVine The Substance and Nature of Breade are not changed The selfe same Breade as touchinge the Material Substance goeth into the bely and is caste out into the priuie Or that Christe the Apostles Holy Fathers praied not in that tongue whiche the people might vnderstande Or that Christe hath not perfourmed al thinges by that one offeringe whiche he once offered vpon the Crosse Or that the same Sacrifice was Vnperfite so that now we haue neede of an other M. Hardinge VVhat crake ye of a good parte of the VVorlde The greater is the number of those ye haue seduced the more greeuous shal be your iudgement There be not yet many yeeres paste that ye boasted of your poore small flocke alludinge to the fewnesse of the Flocke that liued with Christe in Fleashe and made their fewnesse an argumente of the sincere Truthe But nowe that through your euil teachinge the worlde groweth more to be dissolute and wicked ye boast of your number This is certaine touchinge groundes of truthe the Churche erreth not as that whiche enioyeth Christes promise and your Congregation teachinge the contrary muste therefore be taken for the Children of the Father of Lies Though tenne or twenty Masses were not saide in one daie by Christe the Apostles or Fathers as ye scoffe when the Faithe was firste Preached and fewe beleued no Churches whiche here not without prophane malice ye name Temples yet beinge builie this is no sufficient reason why we maie not nowe where the Faithe is generally receiued haue sundry Masses in one Churche in one daie Ye make muche a doo about bothe Kindes and to aggrauate the matter ye vse the odious terme of bannishinge the people from the Cuppe VVe teache the people for good causes to be contente with one Kinde doinge them to vnderstande they receiue the whole Body of Christe Fleashe and Bloude no lesse then if they receiued Bothe Kindes The Sacriledge whiche Gelasius speaketh of consisteth in diuidinge Christe and the same he imputeth to the Manichees as I haue an other where declared And therefore as that toucheth not vs who doo not diuide Christe but in the Sacramente geue to the people whole Christe so it sheweth you to be either sclaunderous or ignorant As for the tongue of the Churche Seruice how so euer Christe the Apostles and Holy Fathers praied the vse of the Latine tongue vsed in the Seruice of the Latine Churche is not by any reason or Auctoritie ye can bringe yet so farre disproued that the Churche ought to condemne the order from the beginninge receiued and hitherto continewed The B. of Sarisburie Wée make no crakes of our numbers M. Hardinge but humbly géeue God thankes that maugre al your practises and policies hath published and proclaimed the name of his Sonne in euery place through the worlde The foorth and force thereof greeueth you nowe as it did others your Fathers before you that cried out in an agonie What shal wee doo Al the worlde renneth after him Of them S. Cyril saithe Quicquid Christo credentium accesserit sibi detractum putant As many Faitheful Beleeuers as are gotten to Christe so many they thinke are loste from the selues Notwithstandinge the Truthe of God hangeth neither of many nor of fewe Liberius the Bishop of Rome saide sometime to the Arian Emperour Constantius Non si ego solus sum idcircò minor est ratio Fidei Although I be alone yet the accoumpte of Faithe is therefore no white the lesse Christe compareth the Kingedome of God vnto a peece of Leauen whiche beinge litle in quantitie the woman taketh and laiethe in a greate Lumpe of dough vntil the whole be al Leauened Chrysostome saithe Nemo paucitatem vestram deploret Magna enim est virtus Praedicationis Et quod semel fermentatum est rursus fermentum ad coetera efficitur Let noman bewaile the smal number of you For greate is the Vertue of Preachinge And who so is once Leauened is him selfe made Leauen to Leauen others It is noted in the Glose vpon the Clementines Veritas pedetentim cognoscitur Truthe is knowen by Litle and by Litle And S. Ambrose Constat Diluuium eodem numero quo cumulatum est esse diminutum It is knowen that the â—loudde in the time of Noe as it grewe by degrees so by degrees it abated Origen saithe Ego concitabo eos in non Gentem Nos sumus non Gens qui pauci ex ista Ciuitate credimus alij ex alia Et nusquam Gens integra ab initio credulitatis videtur assumpta I shal prouoke them by them that are no people VVee are they that were no people that Beleeue in Christe a fewe in this Cittie and a fewe in an other And neuer was there any Nation that was taken whole at the first beginninge of the Faithe The meaninge hereof is this that God calleth menne not al togeather but nowe a fewe nowe moe as vnto his secrete wisedome séemeth beste So is it writen in the late Councel of Basile Spiritus Sanctus non illuminat omnes eodem tempore Sed vbi vult quando vult spirat The Holy Ghoste doothe not geeue light to al menne at one time but breatheth where it wil and when it wil. This is the Counsel and the hande of God M. Hardinge Wée maie saie vnto you as Tertullian saide sometime vnto the Heathens Exquisitior quaeque crudelitas vestra illecebra est magis Sectae Plures efficimur quoties meâ—imur à vobis Semen est Sanguis Christianorum Your earnest crueltie is an entisemente and a prouocation vnto this Secte As often as ye recken vs ye finde vs moe and moe The Seede hereof is Christian Bloude Arnobius saide sometime vnto the enimies of the Crosse of Christe Nonne haec saltem fidem vobis faciunt argumenta credendi quâ—d iam per omnes terras in tam breui tempore paruo immensa nominis huius SacrameÌ„ta diffusa sunt At the leaste doo not these proufes make you beleeue that ye see the greate Secretes of this Name of Christe are powred abroade in so shorte space through al Countries Fighte not againste God M. Hardinge There is no Wisedome there is no Counsel againste the Lorde This is certaine ye saie touchinge the groundes of Faithe the Churche erreth not Whether your Churche haue erred or no and in what groundes it shal better appeare hereafter Truely S. Bernarde saithe of your Churche euen of your Churche of Rome Intestina insanabilis facta est plaga Ecclesiae The wounde of the Churche is within the bowelles and paste recouerie And againe Haec sunt infoelicissima tempora quae praeuidit Apostolus in quibus homines sanam Doctrinam non sustinent These be the vnhappy daies that the Apostle sawe before when Menne cannot abide sounde Doctrine This was S.