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
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
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
Certè vel tunc intelligetis quòd Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge vp where he was before Then shal ye see that he geeueth not his Body to be Eaten in sutche sorte as you imagine Then shal ye vnderstande that his Grace is not consumed by morselles And therefore againe he saithe Nolite Pauces parare sed Cor Prepare not your Iavves but your Harte This is the Very True Spiritual and Onely Eating of Christes Body and what so euer fantasie M. Hardinge hath diuised bisides of his Mouth Teethe is as S. Cyril saithe a Vaine Vnreuerente Grosse and Fleashely Imagination The Apologie Cap. 14. Diuision 4. The Councel of Nice as it is alleged by somme in Greeke plainely forebiddeth vs to be basely affectioned or bent towarde the Breade and Wine whiche are sette before vs. M. Hardinge As the former parte of the sentence whiche ye bringe out of the Nicene Councel soundeth nothing against the Catholikes for they also teache the same so the later parte is directly contrary to your Doctrine which ye thought good to leaue out lest thereby ye should haue marred your whole matter Sutche nipping and roundinge of sentences hath euer ben taken for a marke to know Heretikes by Amonge wise men sutche practrise worthely bringeth you into suspicion of Vntruthe The wordes of the Councel truely reported be these Let vs not at the Diuine Table basely behold the Bread and Cuppe sette before vs but liftinge vp our minde let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the sinnes of the VVorlde of Priestes Sacrificed vnbloudely And receiuing his precious Body and Bloude verily let vs beleue these to be the pledges of our Resurrection For in consideration hereof we take not mutche but a litle that we may knowe we receiue not to fillinge of the Body but to Sanctimonie Take the ende with the beginninge and what maketh this decree of that Holy Councel for defence of your Sacramentarie Doctrine And here who be more basely affectioned and bent towarde the thinges set on that Table ye that make them but Breade and VVine or wee that after Consecration beleue vnder the formes of Breade and VVine verily to be made Presente the Body and Bloude of Christe VVhether is a baser exercise to feede on common Breade and VVine and to dwel in the iudgement of the senses or to eate the very Fleashe of Christe the Breade of Life that came downe from Heauen to immortalitie of the Body and Soule to forsake the senses and folowethe vnderstandinge of Taithe VVel we agree with you not to be ouer basely intent to the Breade and Cuppe But why do not ye performe that as foloweth there after your owne allegation out of that Councel VVhy do ye not with those 318. Holy Fathers and with the whole Churche of Christe vnderstande by Faithe on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the VVorlde VVhy do ye not recante your wicked Doctrine againste the blessed Sacrifice of the Masse Reade the whole sentence ioyninge the ende to the beginninge Saie not al those Holy and Learned Fathers the Lambe of God on this sacred Table thei meane the Aulter to be Sacrificed of the Priestes vnbloudely Againe why bringe ye the Christen people from the Body of Christe whereby they are redemed to a bare piece of Breade teachinge it to be but the Figure of his Body Saieth not this Councel that wee receiue the Precious Body and Bloude of our Lorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verily and in deede whereby in dede al your tropes and Figures be quite excluded Againe if these were but Breade and VVine as ye teache woulde the Councel saie that we take them not to sacietie but to Sanctimonie and Holynes VVhat Holynes can we haue of Breade and VVine VVhat Holynes obteineâ— we not by eatinge of the Body of Christe beinge the proper Body of the VVorde or God the VVordes owne Body that hathe Power to viuificate and quicken al thinges Thus we come within you Defenders as it were and claspinge with you wringe your weapon out of your handes and with the tother end of it stricke you downe As it is not harde to vs by learninge to ouerthrowe you so we beseche God to strike down the pride and stubbernes of your hartes as he did Paule wherewith ye resiste the manifeste Truthe The B. of Sarisburie Wée allege this place although briefely yet simply and truely and without any manner fraude or guile But if roundinge and clippinge of the Holy Fathers be the marke of an Heretique as it is here auouched then haue wée one marke more whereby to knowe M. Hardinge For this is his ordinarie vsage and practise of course Touchinge either the Beginninge or the Ende of this Decrée there is no cause wherefore any Woorde therein written shoulde of out parte be dissembled The Holy Fathers in that Councel teache vs vtterly to withdrawe our eieâ— from the Breade and Wine beinge nothing els but Creatures transitorie and corruptible and by Faithe to beholde the Very Body of Christe whiche is Represented in the Mysteries To like pourpose S. Augustine saithe as it is alleged before Ea demùm est Miserabilis animae Seruitus Signa pro Rebus accipere supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse This is the Miserable Bondage of the Soule to take the Signes in steede of the thinges that be Signified and not to be hable to lifte vp the eie of the Minde aboue the Corporal Creature to receiue the Light Euerlastinge And therefore immediately before the Holy Ministration the Prieste saith vnto vs as it is saide before Lifte vp your Hartes In this sorte the same Fathers speake of the Water of Baptisme Baptisma nostrum Oculis Sensibilibus spectandum non est sed oculis Intellectus Vides Aquam Cogita Vim potestateÌ„ Dei quae in Aquis latet Our Baptisme maie not be considered with the Sensible or Bodily Eies but with the Inner Eies of the Minde Seeste thou the Water Thinke of the Might and Power of God that lieth Hidden in the VVater Thus as in the One Sacramente they withdrawe vs from the Water euen so in the Other Sacramente they withdrawe vs from the Breade But it foloweth in the same Decrée Let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the World If yâ— Auncient Fathers to the end to sturre vp and to enflame the Hartes of the people had not sommetimes vsed vehemente phrases and extraordinarie kindes of Speache M. Hardinge might many times spare his penne and keepe silence But he dooth the Fathers greate wronge that presseth onely theire â—are woordes dissembleth
your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad â—eipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris taÌ„quam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emoÌ„gest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then yeâ— wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum
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
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
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
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
abbridged in the Councel of Hippo as it maie appeare by my answeare in this Booke Fol. 519. Whereas contrariwise the Councel of Hippo was abbridged in the Councel of Carthage This in deede of my parte was an erroure And I thanke M. Dorman that hathe geeuen mée occasion better to consider the same Notwithstandinge as I saide before the woordes be plaine Praeter quas Scripturas alia non legantur The Apologie Par. 5. Cap. 11. Diui. â— The Canonistes this date vse to saie of the Pope that for so mutche as he is Lorde of al benefices though he sel Bishoprikes Monasteries Benefices and Spiritual promotions for monie yet he cannot committe Simonie though he would neuer so faine M. Hardinge 15. Vntruthe VVhereas it is written in Summa Angelica In Curia Romana titulus De Simonia non habet locum The selfe same Summe vseth this distinction saieinge Verum est in ijs quae sunt Simoniaca de Iure positiuo solùm sed non in ijs quae sunt Simoniaca de lure Diuino VVhereby he meaneth that concerninge Simonie whiche properly is so called the Pope is no lesse subiecte thereto then any other man Thus haue you shamefully belied Summa Angelica The Replie Hereby it appeareth that M. Hardinge vnderstaÌ„deth not his owne Summa For by Simonia de Iure positiuo is meante the sale of Bishoprikes and Benefices c. whiche as this Summa saithe the Pope maie freely selle for monie without empeachemente of any manner of Simonie For beter proufe whereof Theodoricus saithe Papa non potest committere Simoniam Sic tenent Iuristae Quia Simonia excusatur per Authoritatem Papae De Schismate inter Vrban Clemen lib. 2. cap. 32. An other saithe Papa non committit Simoniam recipiendo pecuniâ—m pro collatione Beneficiorum 〈◊〉 shamefully wee belie Summa â—â—gelica 16. Vntruthe In the fourthe parte 7. chapter and. 4. Diuision of this Booke touchinge that most vile and shameful abusing of Franciscus Dandalus Gentleman of Venice that was driuen to wallowe vnder the Popes table in a chaine like a Dogge reported as M. Hardinge saithe by Sabellicus in the first Booke of his Seconde Decade I haue answeared as then I thought accordinge to truthe that Sabellicus wrote no Decades but onely Enneades as it might appeare by his woorkes printed either at Basile by Heruagius or otherwhere by any other Sithence I vnderstande that there is nowe extante an other Booke of Sabellicus by the name of Decades set foorthe of late at Basile by Coelius Secundus Curio An. 1560. Vnderstande thou therefore good Reader that herein I folowed sutche Bookes of Sabellicus as had benne long abroade and were wel acquainted amoÌ„g the learned But that there should any other newe Booke of Sabellicus be printed afterwarde specially so longe after the Authours death I coulde not prophesie These and sutche other good Christian Reader be our Vntruthes so many in number and of sutche weighte that M. Hardinge thinketh him selfe wel hable easily with the same to lode a Carte To al these so many and so many so horrible and so blasphemous Lies Goddes Holy name be blessed wée maie truely saie with S. Paule Tanquam seductores ecce veraces Wee are called deceiuers and yet wee saie the Truthe How be it I doo not so warrante euery parcel of any my writinges as though there were nothinge therein conteined but might safely be iustified in al respectes and againste al quarrels Sutche reuerence by S. Augustines iudgemente wée ought to géeue onely to the VVoorde of God Nomans Learninge or memorie was euer infinite But of al others I acknowledge mine to be the weakeste If I haue at any time mistaken either Authoure for Authoure or Name for Name or Chapter for Chapter or Booke for Booke as whereas in the allegatioÌ„ of Pope Leo in stéede of these woordes Indiuiduam VnitateÌ„ I wrote Indiuiduam Trinitatem or whereas in stéede of these woordes Paulinus ad Romanianum I wrote Paulinus ad Augustinum the saide Epistle of Paulinus beinge mingled with a whole Booke of the Epistles of S. Augustine Or if vpon any other like 〈◊〉 I haue alleged either Liberius for Athanasius or the Arians for the Euty 〈◊〉 or any one Father or Doctoure for an other sutche errours beinge bolde of malice were neuer hitherto accoumpted damnable The beste Learned haue oftentimes fallen into them For prouse whereof it were easy to saie that Cicero notwithstanding otherwise a great Learned man alleged Aiax in stéede of Hector Agamemnon in stéede of Vlysses Eupolis in stéede of Aristophanes That Aristotle alleged Calypso in stéede of Circe That Gratian allegeth Aniceus for Anicetus Ambrosius for Augustinus Calixtus for Anacletus Greeke for Latine Nevve for Olde That Hippolytus allegeth the Apocalyps of S. Iohn in stéede of Daniel That S. Chrysostome nameth Abacuk for Sophonias and Agar for Sara If thou be desirous to sée these seueral errours further proued it maie please thee to sée mine Answeare to this s Fol. 362. That in the alleginge of Liberatus I leaste out this woorde Quodammodò it was onely an Erroure For why I should of pourpose doo it there was no cause specially that woorde bearinge in that place no greatter weight But M. Hardinge alleginge these woordes of S. Augustine Christus quodammodò ferebatur in manibus suis not of erroure but as it maie be thought of set pourpose leafte out Quodammodò as knowinge that in that one woorde reasted the meaninge of the whole Briefely what so euer other like erroure shal be found in any my writinges I wil discharge bothe my Clerke and the Compositoure the Printer of the same take the whole vpon mée self I speake not this for that I thinke my Booke can be printed without erroure for that in sutche a number varietie of allegations were scarcely possible But if any erroure what so euer shal escape as I doubte not but there wil many I proteste before him that séeth the harte it walbe wholy againste my wil. And yet maie not these menne so charge others as if they them selues onely were priuileged and exempted from al sutche dangers M. Hardinge maie remember that he him selfe in stéede of the Prophete Osee hath alleged vs the Noble Iosua and that by an other like ouersight he hath alleged the Eighth Booke of Socrates Scholasticus whereas Socrates neuer wrote but Seuen As likewise also M. Dorman allegeth the Seuenth Booke of the Storie of Theodoretus whereas Theodoretus him selfe neuer wrote but Fiue And againe he fraieth al Christian Princes with the horrible Examples of the Tvvoo Kinges as he saith Ozias and Oza Yet he might easily haue learned that Oza was a poore Priuate man and neuer knowen to be a Kinge Notwithstandinge in one of his late litlewoorthe Pamflettes confessinge his ouersight herein he stumbleth into an other Erroure as fowle as the first and bewraieth his ignorance more then before For nowe he telleth vs
he hath better remembred him selfe that the saide Oza was not a Kinge but onely a Prophete And yet yewis a childe could haue tolde him that the same Oza was neither King nor Prophete but onely a Leuite Let him looke better on his bookes and he shal finde it Howe be it I woulde not that either M. Hardinge or M. Dorman shoulde thinke that therefore they are here charged with ignorance Errours wil créepe bitwéene theire fingers be thei neuer so watcheful In the heate and drifte of writinge when the minde is wholy occupied and fully bente to the substance of the cause it is an easy mater by somme confusion one waie or other to disorder a woorde or to displace a number as to write either 9. for 6. or 24. for 42. or somme other like whiche errour though it be light in dooing yet in the reckeninge oftentimes is very greate To leaue other Examples M. Hardinge him selfe in his Confutation of the Apologie in stéede of the 22. of Luke hathe printed the 2. of Luke Likewise in his Reioinder in stéede of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath printed and sente vs quite the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one Booke of the Newe Testamente set out at Colaine in stéede of these woordes Neque Scortatores Regnum Dei possidebunt yée shal finde it by erroure printed thus Neque Sacerdotes Regnum Dei possidebunt To be shorte M. Hardinge in this selfe same Booke in stéede of these woordes Lulled a sleepe by erroure hath printed Lulled a sheepe If al sutche childishe aduantages shoulde be taken then coulde no writer escape vncontrolled Thus good Christian Reader by the shorte Viewe of these fewe Vntruthes for so it pleaseth these menne to calle them thou maiste the better weigh the value and substanceâ—â— of the 〈◊〉 Tedious Repetitions M. Hardinges often rehearsal and doubling of one thing hath forced mee sommetime to doo the like Whiche thing good Reader if vnto thee it shal séeme ouer wearisome I praie thee to consider the occasion thereof My meaninge was onely to doo thee good To the Christian Reader IT pitieth mee in thy behalfe good Christian Reader to sée they conscience thus assaulted this daie with so contrarie Doctrines of Religion and specially if thou haue a zele to folowe and séeste not what and wouldeste faine please Eod and knoweste not howe nor findeste thée selfe sufficiently armed with Goddes Holy Sprite nor hable either to discerue thy meate from poison or to vnwinde thée selfe out of the snares For Satan transfourmeth him selfe into an Angel of Light The wicked is more watcheful and vehemente then the Godly and Falsehed is oftentimes painted and vewtified and shineth more glorious then the Truthe These be the thinges that as S. Paule saithe woorke the subuersion of the Hearers and by meane whereof as Christe saithe if it were possible the very Bsecte of God shoulde be deceiued Howe be it God knoweth his owne and no Power can pusse them out of his hande God is hable to woorke comforte out of confusion and to force his light to shine out of darkenesse Al thinges woorke vnto good vnto them that be in Christe Iesu Be Falsehed neuer so freashely coloured yet in the ende the Truthe wil conquere Notwithstandinge God in these daies hath so amazed the Aduersaries of his Gospel and hath caused them so openly and so grossely to laie abroade their folies to the sight and face of al the world that noman nowe be he neuer so ignorante can thinke he maie iustely be excused They deale not nowe so suttelly as other Heretiques in old times were woont to doo thei hide not the lothsomenesse of their errours they cloke not them selues in Shéepeskinnes they dissemble nothinge they excuse nothing but without either shame of man or feare of God they rake vp those thinges that before were buried that themselues had forsaken the wise had abhorred the worlde had lothed It had benne more policie for them to haue yeelded in sommewhat and to haue staied in the reste So there might haue appeared somme plainenesie in theire dealinges But this is Goddes iuste iudgemente that they that wilfully withstande the Truthe shoulde be geeuen ouer to mainteine Lies as beeinge the Children of Vntruthe Children that wil not heare the Lawe of God For trial whereof I beseeche thée good Reader aduisedly to peruse these fewe notes truely taken out of M. Hardinges late Confutation Iudge thereof as thou shalt sée cause Let no affection or fantasie cause thinges to séeme otherwise then they be The twoo principal GrouÌ„des of this whole Booke are these First That the Pope although he maie erre by personal errour in his owne Priuate Iudgement as a man and as a particulare Doctour in his owne opinion yet as he is Pope as he is the Successour of Peter as he is the Vicare of Christe in Earthe and as he is the Shepheard of the Vniuersal Churche in Publique Judgement in deliberation and Definitiue Sentence he neuer erreth nor neuer erred nor neuer can erre As if he woulde saie The Pope walkinge in his Galerie is one man and fittinge in Consistorie or in Iudgemente is an other Whiche thinge to holde Alphonsus de Castro saithe it is mere folie Yet is this M. Hardinges chiefest or rather as I might in manner saie his onely grounde The Seconde is this The Churche of Rome is the whole and onely Catholique Churche of God and who so euer is not obediente vnto the same muste be iudged an â—â—leretique These twoo groundes beinge once wel and surely laied he maie builde at pleasure what him listeth As for the Pope the better to countenance his estate he saithe that Peter receiued thee I beséeche thee to consider with what indifferente Iudgement M. Harding woulde haue thée to passe bitwéene vs. Firste he saithe What should wee seeke for Truthe Let vs onely beholde the custome of the Churche Againe What Argumentes what Assegations what shewe of disproufe so euer he bringe againste these thinges wee ought to make smal accoumpte thereof Againe I would blesse mee selfe from him as from the Minister of Satan and as from the Disciple of Antichriste and as from Goddes open and professed enimie Againe M. Iewelles Replie and other like Hereticol Bookes are vnlawful to be readde by order of the Churche without special licence and are vtterly forebidden to be readde or keapte vnder paine of Excommunication And againe As for the Replie none other waie wil serue but to throwe al into the fire Of the other side touching the VVoorde of God with most terrible woordes he fraieth thée from it and biddeth thee to consider of other thinges and to behold I knowe not what Yee prostitute the Scriptures he saith as Baudes doo their Harlottes to the Vngodly Vnlearned Rascal people Againe Prentises Light Personnes and the rifferaffe of the people And againe The Vnlearned people were keapte from the
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
he ought to doo was immediately called to answeare for his life as one that had wickedly vttered disdainful and haynous woordes against the Lawe against Moyses against the Temple and against God Or who is ignorant that in times past there were some whiche reproued the holy Scriptures of falsehed sayinge they conteined thinges bothe contrary and quite one against an other and howe that the Apostles of Christe did seuerally disagree betwixt them selues and that S. Paule did varie from them al And not to make rehersal of al for that were an endles labour who knoweth not after what sorte our Fathers were railed vpon in times paste whiche first began to acknowledge and professe the name of Christe how they made priuate conspiracies deuised secrete Counsels against the common wealth and to that ende made early and priuie meetinges in the darke killed yonge Babes fedde them selues with mens fleashe and like sauage and brute beastes did drinke their Bloude In conclusion how that after they had put out the candels they cōmitted Adulterie betwene them selues without regarde wrought incest one with an other that Brethern laie with their Sisters Sonnes with their Mothers without any reuerence of nature or kinne without shame without difference and that they were wicked men without al care of Religion and without any opinion of God being the very enimies of mankinde vnwoorthy to be suffered in the worlde and vnwoorthy of life Al these thinges were spoken in those daies against the people of God against Christe Iesus against Paule against Steuin and against al them whosoeuer they were whiche at the firste beginninge imbraced the truthe of the Gospel were contented to be called by the name of Christians whiche was then an hateful name amonge the common people And although the thinges whiche they saide were not true yet the Diuel thought it should be sufficient for him if at the least he coulde bringe it so to passe as they might be beleued for true and that the Christians might be brought into a common hatred of euery bodie and haue their death and destruction sought of al sortes Herevpon Kinges Princes beinge ledde then by suche persuasions killed al the Prophetes of God lettinge none escape Esay with a sawe Ieremie with stones Daniel with Lions Amos with an iron barre Paule with the swerde and Christe vpon the Crosse and cōdemned al Christians to imprisonmentes to tormentes to the pikes to be throwne downe headlong frō rockes and steepe places to be cast to wilde beastes and to be burnt and made great fiers of theyr quicke bodies for the onely purpose to giue light by night for a very scorne and mockynge stocke and did compte them no better then the vilest filthe the ofscouringes and laughinge games of the whole worlde Thus as ye see haue the Authours and professours of the truthe euer bene entreated M. Hardinge Who would not thinke these defenders were true men that in the beginninge of their Apologie speake so muche of the truthe Yet who knoweth not that oftentimes euil meaninge is hidde vnder good woordes Who hath not hearde that filthy queanes in time and place vse the honest talke of chaste matrones The theefe commendeth iuste dealinges and many times shewithe a stomake against false harlottes noman more Amonge al none pretende truthe in wordes so muche as Heretiques I feare me saithe S. Paule lest as the Serpente beguiled Eue by his sutteltie so your wittes be corrupted and fallen away from that plainenes Whiche is in Christe The Apostle feared because of the craftie Iewes who the rather to deceiue mingled scriptures with their owne traditions and truthe with fals head So bringeth the Heretique his hearer to errour in faithe by coloure and pretence of truthe They are muche like to the Manicheis who promised their hearers to discusse and set forthe the truthe moste euidently vnto them and to deliuer them from all maner of errours By whiche faire promises S. Augustine was allured to be a diligent scholar of theirs for the space of nine yeres Christe gaue vs a lesson howe to discerne them By their fruites ye shall knowe them saithe he And nowe to you Sirs Euen in the beginninge and as I may saie in the foreheade of your Apologie whiles I examine it diligently I finde two foule faultes the one in your Rhetorike the other in your Logike By whiche two faultes bothe the vns kil of your secretarie and the weakenes of your mater maie be espied as the Asse I spake of right nowe was by his two eares staringe out vnder the Lions skinne Your diuinitie is nothinge els in grosse but a lumpe of lies errours and Heresies First touching your Rhetorike emongst many faultie proemes one of the woorst is that which is suche as the aduersary may vse whiche by them is called Exordium commune that is to wite suche a beginninge as will serue the defendant no lesse then the Plaintife or contrariwise Of that sorte is the beginninge of your Apologie For declaringe at large that truthe hath euer beene persecuted what saithe it therein the faultes amended that we may not saie the same That ship-maister is accoumpted very bad who at the settinge out of the hauen driueth the Ship on the rockes Alleaginge Tertullian to healpe your cause ye iniurie the Doctor by alteringe his wordes Ye were not wise by falsifiyng the first sentence so muche to impaire your credite Tertullian saith not that truthe readily findeth enimies and sclaunderers amongst those that knowe her not but that truthe sone findeth enimies inter extraneos amongst aliantes and strangers Now the Christian Catholikes whom ye call Papistes be not in respecte of the truthe aliantes and strangers For your selues in sundry places of your Booke reproue them for resistinge the truthe whiche they knowe You haue geuen Tertullian a newe liuerie with your owne badge and haue made exchaunge of Extraneos with Ignotos Tertullian meante by aliantes no other then Infidels and Paynimes emonge whom Christen people then liued and were daily persecuted But after the Gospel had benne sounded abrode by the Apostles and their successours through al the earth after that the Emperours them selues and all the people euery where had receiued the faithe then was the truthe no more a wanderer strangers or Pilgrime in the earthe The Bishop of Sarisburie Touchinge this comparison of whoores and Théeues and other like M. Hardinges vngentle spéeches as I haue before protested I wil saye nothinge He is very doumbe and can speake but litle that cannot speake it It is true M. Hardinge that you saie Most Lyers oftentimes pretende most Truthe as if there were none other example maye soone appeare by the whole tenour and substance of your Bookes The Diuel him selfe the better to founde his Lyes beareth him selfe oftentimes as the Angel of Truthe But the example that ye bringe of the Iewes who as you saie the rather to deceiue mingled Scripture
to Lawe in that behalfe made allowed neither by Parlament nor by Proclamation nor agreed vpon by the Cleregie in Publike and lawful Synode This packinge becommeth you it becommeth not the vpright Professours of the Truthe Wherefore your vnlawful Booke as it is so it maye be called an Inuectiue or rather a Famous Libel and sclaunderous VVrite as that whiche seemeth to haue benne made in a corner and cast abroade in the streetes the Authours whereof the Ciuil Lawe punis heth sharpely The B. of Sarisburie Howe far foorth these examples maye serue vs wée remit the iudgement thereof to the discrete Christian Reader It is not yenough thus to crie out Impieties and Heresies M. Hardinges bare Woorde in this behalfe is not sufficient to warrant an euidence Certainely emonge other greate comfortes that wee haue in Goddes mercies this is one and not the leaste that touchinge the Innocencie and right of out cause wée maye saye to you as Christe saide to the Phariseis Wee haue not the Diuel but wee glorifie our Father Or as S. Paule saide vnto Festus Wee are not madde M. Hardinge as ye reporte of vs but wee viter vnto you the Woordes of Truthe and sobrietie But this is a piteous faulte The names of al the Bishoppes Deanes Acchedeacons Personnes Vicares and Curates of England are not sette to our Apologie It is directed neither to the Emperour nor to the Pope nor to the Councel Neither is it Printed with Priuilege of the Prince This laste clause is a manifest Vntruthe and maye easily be reproued by the Printer Hereof ye conclude It is a sclaunderous Libel and was written vnder a Hedge and as you saye in Hucker Mucker Firste were it graunted that al ye saye of Hilarie Melito Iustinus Tertullian and Apollonius were true Yet muste it néedes folowe that al Bookes that are not Subscribed with the Authours names were written in a corner Firste to beginne with the Scriptures tel vs M. Hardinge who wrote the Bookes of Genesis of Exodus of Leuiticus of Numeri of DeuteronomiuÌ„ of Ioâ—ue of the Iudges of the Kinges of the Chronicles of Iob c. Who inrote these Bookes I saye Who authorized them Who Subscribed his name Who set to his Sâ—ale The Booke of Wisedome by some is Fathered vpon Philo by some vpoÌ„ Salomon The Epistle vnto the Hebrewes some saye was written by S. Paule Some by Clemens Some by Barnabas Some by some other so are wee vncertaine of the Authours name S. Marke S. Luke S. Iohn neuer once named them selues in their Gospels The Apostles Crede the Canons of the Apostles by what names are they Subscribed Howe are they authorized To what Pope to what Emperour were they offered To leaue others the Auncient Doctours of the Churche whiche as you knowe are often misnamed Ambrose for Augustine Gréeke for Latine Newe for Olde your Doctour of Doctours the fairest flower and croppe of your garlande Gratianus is so wel knowen by his name that wise menne can not wel tel What name to geue him Erasmus saithe of him thus Quisquis fuit siue Gratianus siue Crassianus What so euer name wee may geue him be it Gratianus or Crassianus And againe he saithe Eruditi negant illam Gratiani nescio cuius congeriem vlla vnquam Publica Ecclesiae authoritate fuisse comprobatam The learned saye that Gratians Collection or heape of maters was neuer allowed by any Publique Authoritie of the Churche And againe Non constat vllis argumentis quis fuerit Gratianus quo tempore opus suum exhibuerit cuius Pontificis cuius Concilij fuerit Authoritate comprobatum It cannot appeare by any tokens of recorde neither what this Gratian was nor at what time he offered vp his Booke nor what Councel nor what Pope allowed it Who subscribed the late Councel of Colaine Who subscribed the Booke not longe sithence sette abroade vnder the name of the Churche of Colaine and named Antididagma To be shorte who subscribed your owne late Booke intituled the Apologie of Priuate Masse Where were they written Where were they Subscribed By what authoritie and vnder what names were they allowed I wil saye nothinge of your late Famouse Volume bearinge the name of Marcus Antonius Constantius This Booke as you see hathe three greate names Notwithstandinge the Authour him selfe had but twoo and yet not one of al these three What M. Hardinge would you make your Brethren beleue that al these be but sclaunderous Writes diuised onely in Hucker Mucker and vnder a Hedge The Decree the Apostles made in the fiftenthe Chapter of the Actes it appeareth not it was so curiously subscribed with al theire names The Protestation of the Bohemiens in the Councel of Basile the Confession of the Churches of Geneua Heluetia for ought that I knowe haue no sutche Publique Subscriptions Neither is it necessarie nor commonly vsed to ioyne Priuate mennes names to Publique maters neither in so mightie ample a Realme vpon al incident occasions is it so easy to be donne Briefely our Apologie is coÌ„firmed by as many names as the highe Courte of Parlamente of England is confirmed Neither was the same conceiued in so darke a corner as M. Hardinge imagineth For it was afterwarde imprinted in Latine at Parise and hathe henne fithence Translated into the Frenche the Italian the Duche and the Spanishe tongues and hathe benne sente and borne abroade into France Flaunders Germanie Spaine Poole Hungarie Denmarke Sueucland Scotland Italie Naples and Rome it selfe to the iudgemente and trial of the whole Churche of God Yea it was Readde and sharply considered in your late Couente at Trident greate threates made there that it should be answeared and the mater by twoo Notable learned Bishoppes taken in hande the one a Spaniarde the other an Italian Which twoo notwithstandinge these fiue whole yéeres haue yet donne nothinge nor I belèeue intende any thinge to doo In deede certaine of your Brethren haue benne often gnawinge at it but sutche as care nothinge nor is cared what they write But if names be so necessarie wee haue the names of the whole Cleregie of Englande to confirme the Faithe of our Doctrine and your name M. Hardinge as you can wel remember emongst the reste onlesse as ye haue already denied your Faithe so ye wil nowe also denie your name To conclude it is greatter modestie to publishe our owne Booke without Name then as you doo to publishe other mennes Bookes in your owne Names For in deede M. Hardinge the Bookes ye lende so thicke ouer are not yours Ye are but Translatours ye are no Authours Yf euery birde shoulde fetche againe his owne Feathers alas your poore Chickens woulde die for colde But you saye Wee offered not our Booke to the Pope No neither ought wée so to doo He is not our Bishop He is not our Iudge Wee maye saye vnto him as the Emperour Constantius saide sometime to Pope Liberius Quoia es tu paâ—s Orbis
terrarum VVhat greate portion art thou of the whole Worlde As for your Councel of Tridente God wote it was a séely Couente for ought that maye appeare by theire Conclusions Wée offered the Defense and profession of our Doctrine vnto the whole Churche of God so vnto the Pope the Councel too if they be any parte or member of the Churche by Goddes mercie shal euer be hable in al places bothe with our handes and with our Bodies to yelde an accoumpte of the hope wee haue in Iesus Christe Whereas it liked you to terme our Apologie a Sclaunderous Libel I doubt not but who so euer shal iudifferently consider your Booke shal thinke M. Hardinges tonge wanteth no sclaunder The Apologie Cap. 4. Diuision 3. But wee truely seeinge that so many thousandes of our brethren in these last twentie yeeres haue borne witnesse vnto the Truthe in the middes of most paineful tormentes that coulde be diuised and when Princes desirous to restraine the Gospel sought many waies but preuailed nothinge that nowe almost the whole worlde dothe beginne to open theire eies to beholde the lighte wee take it that our cause hathe alreadie benne sufficiently declared and defended and thinke it not needeful to make many woordes seinge the very mater saithe yenoughe for it selfe M. Hardinge The reasons and examples ye bringe for it conclude nothinge Bicause lackinge Truthe ye builde vpon a false grounde what so euer ye set vp eftsones it falleth beinge stated by no iuste proufe Here ye goe foorthe and faine woulde ye proppe vp that matter but your reasons be as weake as before There haue not so many thousandes of your Brethren benne burnte for Heresie in these laste twentie yeeres as yee pretende But when ye come to boastinge then haue ye a greate grace in vsinge the Figure Hyperbole Then Scores be Hundreds Hundreds be Thousands Thousands be Millions But what was Michael Seruetus the Arian who was burnte at Geneua by procurement of Caluine a Brother of yours Dauid George that tooke vpon him to be Christe who was taken vp after he was buried and burnte at Basile was he your Brother To come neare home Ioan of Kent that filâ—h who tooke foorthe a lesson further then you taught her I trowe or yet Preache was she a Sister of yours So many Adamites so many Zwenck feldians so many hundreds of Anabaptistes and Libertines as haue within your twentie yeeres benne ridde out of their liues by fiere swoorde and water in sundry partes of Christendome were they al of your blessed Brotherhed And this is the chiefe argument yee make in al that Huge Dungehil of your stinkinge Martyrt whiche yee haue intituled Actes and Monumentes But we tel you It is not deathe that iustifieth the cause of dyinge But it is the cause of dyinge that iustifieth the Death Princes ye saye were desirous to restraine your Gospel and though they went about it by many waies yet preuailed they nothinge Therefore your Doctrine must needes be the true Gospel As good an Argumente as this is may Theeues make in their Defence For Princes be desirous to keepe their Dominions from Robbinge and haue euer deuised straight Lawes and punishmentes for restrainte of Theeues yet be Theeues euery where and thefte is dayly committed And whereas your Gospel is a grosse Gospel a Carnal Gospel a Belly Gospel wonder it is not if those people be not wholy withdrawen from assentinge to the same who be not of the finest wittes and be muche geuen to the Seruice of the Belly and of the thinges beneath the Belly Yet where the Princes haue vsed most diligence and best meanes to stoppe the course of your Heresies there the people remaine most Catholike As euery man may iudge by vewe of Italy Spaine Base Almaine and Fraunce before that weightie Sceptre by Gods secrete prouidence for punishement of sinne was committed to feeble handes that for tender age were not able to beare it Your other argument whereby ye would persuade your Gospel to be the trueth is that nowe as ye crake almost the whole world doth beginne to open their eies to behold the light This argument seruethe maruelous wel for Antichrist And truely if he be not already come ye may very wel seme to be his foreronners Nay Sirs if it be true that ye saye that almost the whole world loketh that waye knowinge that in the latter dayes and towarde the ende of the world iniquitie shal abounde and the Charitie of the more parte shal wexe colde VVee maye rather make a contrarie argument and iudge your Gospel to be erroneous and false because the multitude is so ready to receiue it Againe Christe hathe not loued his Churche so little as that the world should nowe beginne to open their eies to behold the light For the same presupposeth a former general darkenes It standeth not with Christes promises made to the Churche touchinge his being with the Churche al daies to the worldes ende and the Holy Ghostes remaininge with it the Sprite of Truthe for euer that he should suffer his Churche to continewe in darkenes and lacke of Truthe these thousand yeres past and now at the latter daies to reuele the Truthe of his Gospel by Apostates Vowebreakers Churcherobbers and sutche other most vnlike to the Apostles The B. of Sarisburie What so euer wée saye here appeareth smal weight in M. Hardinges saieinges Wée make no boaste of the numbers and multitudes of our Martyrs And yet as S. Paule saithe if wée should needes boaste wée would chiefly boaste of sutche our infirmities But wée reioise with them and geue God thankes in theire behalfe for that it hath pleased him to prepare theire hartes vnto temptation to trie and purifie them as Gold in Fornace and to kéepe them faitheful vnto the ende As for Dauid George and Seruete the Arian and sutche other the like they werè yours M. Hardinge they were not of vs You brought them vp the one in Spaine the other in Flaunders Wée detected theire Heresies and not you Wée arreigned them Wée condemned them Wée putte them to the Exequution of the Lawes It séemethe very mutche to calle them our Brothers because wée burnte them It is knowen to Children it is not the deathe but the cause of the deathe that maketh a Martyr S. Augustine saithe Tres erant in Cruce Vnus Saluator Alter Saluandus Tertius Damnandus Omnium par Poena sed dispar causa There were three hanginge on the Crosse The first was the Saueour The seconde to be Saued The third to be Damned The Paine of al three was one but the cause was diuerse Your Anabaptistes and Zuenkfeldians wée knowe not They finde Harbour emongste you in Austria Slesia Morauia and in sutche other Countries and Citties where the Gospel of Christe is suppressed but they haue no Acquaintance withe vs neither in Englande nor in Germanie nor in France nor
geue Sentence in any mater coÌ„trarie to the Popes pleasure yet it séemeth we are bound to stand to the Iudgement of the Pope as M. Hardinge saithe That the Pope what so euer he saie or doo as beinge Pope can neuer erre These other the like be the Priuileges that the Pope claimeth vnto him selfe Al which the Bishoppes are bound by oths by theire allegeance to defend against al menne aliue Now where you say that Bishoppes onely haue Sentence Definitiue in the Councel ye seeme willingly without cause to reporte Untruthe For Pius Secundus being him selfe a Pope would haue tolde you the contrarie These be his woordes Apparet alios quam Episcopos in Concilijs habuisse vocem decidentem It is plaine that certaine others biside Bishoppes had voice Definitiue in the Councelles Likewise saithe Gerson Etiam ad Laicos hoc potest extendi plus aliquando quà m ad multos ClericoruÌ„ This Priuilege of geuing SenteÌ„ce in Councel may be extended euen vnto yâ—â—aye sort yea and that ofteÌ„times better then vnto many Priestes But here of herafter 〈◊〉 at large But whether we be Bishoppes or no M. Harding is no competent nor indissereÌ„t Iudge For who so wil Iudge vprightly must be voide of anger hatred loue enuie other like affections Whiche Sentence being otherwise profane is vsed halowed by the Apostolique Legates in the Councel of Trident Surely the Godly say that as your Bishoppes doo no part of Bishoppes dewtie therefore in déede are no Bishoppes at al so your late Couente at Trident what so euer glorious name it pleaseth you to geue it yet notwithstanding in déede verily was no Councel Whether Pope Iulius by his Bulie vtterly embarred the Diuines Embassadours of the Princes and frée Citties of Germanie from al audience Disputation in the Councel or no I report me to Pope Iulius owne Bulle touching the same His woordes be these Eriâ— ConciliuÌ„ vt qui temerè loquuti sunt aut dicta recantatâ—â—i veniant aut eorum maudita causa in executionem iam ordinatarum ConstitutionuÌ„ Haeretici declarentur condemnenturi There shal be a Councel that they thâ—â— haue spoken rashly either may recante theire saieinges or els without farther hearing or reasoning of the mater they may be denounced and condemned for Heretiques according to the Constitutions already mode Likewise saithe Iohn Sleidane touchinge the Conference had some time at Augusta In Colloquio frequenter ad initium actionis hoc dicebantinolle se vel tantillum de Opinione Doctrina sua decedere sed quicquid facerent eo fieri vt in sententiam suà m nos adducerent In the Conference yâ— was had bitwene vs and them they told vs at the firste that they would not yelde one whit from theire Opinion and Doctrine But that what so euer they did they did it onely to the intent to bring vs to theire Judgement I could farther allege Matthias Flacius Illyricus Iohannis Fabritius Montanus Petrus Paulus Vergerius the Bishop of Iustinopolis to like purpose But perhaps M. Hardinge would refuse theire Authorities cal them partial Yet in a mater so euident so openly knowen it had ben great folie for them to dissemble Illyricus saithe Nostri audiri non potuerunt quamuis id Amplissimi Caesaris Legati Orarent Our Diuines and Oratours coulde is no wise bee hearde notwithstandinge the Emperours moste woorthie Embassadours hadde desired it Iohannes Fabritius saithe Fateor extensionem fuctam esse ad alias nationes Sed tamen additur eam formam non nisi ad illos pertineâ—e qui resipiscere ad Ecclesiae gremium redire velint I graunt the Saue conduite was extended to other Nations But it is added withal that the same fourme or libertie should perteine to none others but onely to them that would repeâ—te and returne to the bosome of the Churche And againe he saith Tantum aburant ab Aâ—ce DisputationÌ„ vt ne ad vestibulum quidem accedere potuerint The Diuines of the Princes of Germanie were kept so for of from the high Castel of Disputation that they could not be suffered to approche to the entrie Petrus Paulus Uergerius saithe that the Bishop of Uegla in Dalmatia was 〈◊〉 shaken vp in the same 〈◊〉 and threatened with Depriuation and other extremities onely for a litle inâ—ling of the Truthe Now dâ— it what 〈…〉 Authorities Noman is herein so plaine and 〈…〉 M. Hardinge him selfe This is his determinate answeare and ful resolution in the case Your reason 〈◊〉 no more to be hearde onlesse ye repente and 〈◊〉 your er rours â–ª Againe Our doctrine hath ben approued too longeth be put a 〈◊〉 in these daies Againe â—â—â—â—che wicked 〈◊〉 as ye haue made ie it is lanful to make neither 〈…〉 Councel not without Councel Againe vve tel you that your change of religion and 〈…〉 Heresies ought not be haue benne 〈◊〉 nor without the Bishop of 〈◊〉 commanndemente nor with his commaundemente These be your woordes M. Hardinge This you say you tel vs plainelyâ—and therefore I trowe we must beleue you And so ye séeme to conclude with the woordes written in the Pâ—â—yhete Hieremie Non audiemus Verbum quod loquissus es nobis in nomine Domini sed faciendo faciemus omne verbuÌ„ quod egredietur ex oâ—e nostâ—â— VVe wil not beare the VVoorde that thou hast spoken to vs in the name of the Lorde But we wil doo euery Woord that shal come from our owne mouthe Was may therefore say of you 〈…〉 Augustine sometimes saide of the Heretiques the Donatistes Cùm omnis 〈◊〉 suspensa expectares in tanta collectione quid 〈…〉 ageretuâ— Quare hoc nisi quia causam suam malam sciebant facillime se posse conuinâ—i si ageretur dubitare non poterant When euery body was looking carefully what should be doone in so great Assemblie they The Donatistes Heretiques laboured what they could that nothing vtterly should be doone And why for They knewâ—theire cause was nâ—ught and could not doubte but that if any conference or Disputation should be had they should soone be reproued The Apologie Cap. 6. Diuision 2. And although S. Hierome would haue no body to be patient when he is suspected of Heresie yet we wil deale herein neither bitterly nor brablingly nor yet be caried away with angre heate though he ought to be reckened neither bitter nor brabler yâ— speaketh yâ— Truth We willingly leaue this kind of eloquence to our Aduersaries who what so euer they say against vs be it neuer so shrewdly or despitefully said yet thinke it is said modestly comely yenough care nothing whether it be true or false We neede none of these shiftes which do maintaine the Truthe Further if we do shewe it plainely yâ— God 's Holy Gospel yâ— Auncient Bishoppes and the Primitiue Churche do wake on our side that we
be confounded Of Abailard and Almarik and certaine other your strange names wée haue no skil They are none of ours Of Iohn Hus Hierome of Prage and Berengarius and other like vertuous Learned men wée haue no cause to be ashamed Theire Doctrine standeth stil and encreaseth daily bicause it is of God But as for yours bicause it is onely of your selues therefore it falleth daily and is now forsaken the worlde through You saie that the simple namè of Secte or Heresie wherewith S. Paule was charged was not so infamous or odious in those daies and that Tertullian called the Religion of Christe a Secte or Heresie without any manner blemmishe or note of euil It was néedelesse for M. Harding to auouche Vntruthe so earnestly without cause I graunte the name of Heresie or Secte emonge the Philosophers was not infamous Cicero saithe Cato in ea Haeresi est quae nullum sequitur florem Orationis But in case of Religion it was euermore emongst al men taken in il parte and condemned and coumpted odious Touchinge S. Paule in howe good parte the Iewes called him Heretique it may easily appeare by these woordes of Tertullus his accuser Inuenimus hunc virum pestilentem mouentem seditionem omnibus Iudaeis per vniuersum orbem ac Principem Sectae Nazaraeorum We haue founde this man to be a Pestilent and a wicked felowe mouinge sedition emonge the Jewes throughout the whole worlde and a Captaine of the Heresie of the Nazareines In sutche good parte they saide vnto Christe Arte thou greater then was our Father Abraham Thou arte a false Prophete and deceiuest the People Thou arte a Samaritane and hast the Diuel The like good parte Christ promised afore hande to his Disciples They shal caste you out of theire Synagoges Ye shal be hated of al men for my names sake In sutche good parte and meaninge was S. Paule called an Heretique And so M. Hardinge bisides others your owne Doctour Nicolaus Lyra would soone haue tolde you But muche more I marueile ye should so vnaduisedly saye that Tertullian called the Christian people a Secte or Heresie in good parte and as you saye without any blemishe or note of euil For the same Tertullian in the same Apologie saithe the Heathens commonly called the Christians Incestos Homicidas Infanticidas Sacrilegos Pessimos Nocentissimos Publicum odium Hostes humani generis Omnium Scelerum reos Deorum Imporatorum Legum Morum Naturae totius inimicos Aduouterours against kinde Mankillers killers of Children Churcherobbers moste wicked moste husteful the publique hatred the enemies of Mankinde guiltie of al kinde of wickednesse Enimies against the Goddes against the Emperours against the Lawes against good order against Nature it selfe Where so euer they sawe them they made an outcrie vpon them Christianos ad Leonem Non licet esse Christianos Haue these Christians to the Lion It is not lawful these Christians shoulde liue So S. Augustine saithe Factum est vulgi Prouerbium Pluuia defecit cause Christianorum It is nowe become a common Prouerbe emonge the people our raine faileth vs bicause of these Christians So Eusebius saithe the Religion of Christe was called Impiorum Christianorum Haeresis The Heresie of the Godlesse Christians These woordes M. Hardinge I trowe were neuer vttered without al manner blemishe and note of euil S. Hierome saithe Quod magis mirum sit etiam illud de Actibus Apostolorum videtur esse relegendum Fidem nostram in Christum Ecclesiasticā Disciplinā iam tunc à peruersis hominibus Haeresim nuncupatam And that wee maye the more marueile wee maye once againe reade this place of the Actes of the Apostles where we finde that the Christian Faithe and Ecclesiastical Discipline was euen then of wicked menne called on Heresie Euen as rightly M. Hardinge and vpon as good groundes you haue againe this daye condemned the same Gospel of Christe and in ans good parte meaninge haue called it Heresie But wée maye truely and simply saye with S. Paule Accordinge to this Secte whiche you calle Heresie wee woorship the God of our Fathers whiche is the Father of our Lorde Iesus Christe The Apologie Cap. 8. Diuision 1. But the more sore and outragious a crime Heresie is the more it ought to be proued by plaine stronge argumentes especially in this time when menne beginne to geue lesse credite to theire woordes to make more diligent searche of their Doctrine then thei were wonte to doo For the people of God are otherwise instructed nowe then they were in times paste when al the Bishoppes of Romes Saieinges were allowed for Gospel and when al Religion did depende onely vpon theire Authoritie Nowe a dayes the Holy Scripture is abroade the writinges of the Apostles and Prophetes are in Printe whereby al Truthe and Catholique Doctrine maye be prooued and al Heresie maye be disproued and confuted M. Hardinge VVhere ye require your Heresie for so muche as it is so hainous a crime by plaine and stronge are gumentes to be prooued it is not vnfoowen how sufficiently and substantially that is perfoormed already by men of excellent learninge as wel of this age as of times paste VVas not Berengarius the first Author of your Sacramentarie Heresie by most plaine and stronge argumentes confuted of Lanfrancus B. of Canturbury and Guinundus B. of Auersa VVere not the Peterbrusians so whose Heresie ye holde against the Blessed Sacrifice of the Masse of the learned Abbot Petrus Cluniaccensis VVas not VVicklef so of Thomas VValden a learned man of Englande hathe not Luther and Oeclampadius benne so confuted in our time of that Holy and learned Father Bishop Fisher But whatshal I speake of particular men were they newer so excellent by whome they haue benne confuted sithe by Publike sentence of the Churche they haue bene condemned bothe in General and Prouincial Councels Therefore we thinke it not noede no we againe to prooue your doctrine so sufficiently condemnèd to be Heresie That the people be no we otherwise instructed then they were in times paste we confesse But whether better nowe then in our Forefathers dayes they that can consider the liues of them no we and of them that were then maye easily Indge The saieinges of the Bishop of Rome were neuer allowed for the Gospel His priuate sayinges and common talke might be erroneous notesse then other mennes But what he saith by waie of iudgement and sentence definitiue in doubteful pointes touchinge Religion suche saieinges of Peters successour for whome Christe prayed that his Faithe might not faile and who was commaunded by Christe to strengthen his Brethren we take for Truthe and the same obediently receiue So the Fathers assembled in Councel at Chalcedon receiued and agreed to the sayinge and writinge of Pope Leo nolesse then if Peter the Apostle and firste Bishop of Rome him selfe had spoken The Popes auctoritie we acknowledge
Supreme aboue al other auctoritie in Earthe touchinge the gouernement of the Churche yet was it neuer saide ne thought by the Catholiques that al Religion depended onely thereon as your sclaunderous reporte beareth menne in hande The B. of Sarisburie Lanfrancus Euimondus Abbas Cluniacensis Thomas Waldensis Iohn Fisher and other your like Doctours M. Hardinge are ouer yonge al within the space of this laste fiue hundred yéeres far vnlike S. Augustine S. Hierome S. Ambrose S. Chrysostome and others the Ancient Learned Fathers Doctours of the Churche Neither is there any sufficient cause to the contrarie but that Berengarius Iohn Wicklefe Iohn Hus Doctour Luther Zwinglius Oecolampadius others either for Learninge or for Truthe or for Iudgement in the Scriptures or for Antiquitie maye wel safely be compared with them At the least I hope wée maye saie of them as S. Augustine once saide of the Doctours Fathers of his time Neque quorumliber Disputationes quamuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua honorificentia quae illis debetur aliquid in eorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter selfserint quà m Veritas habet Neither weigh wee the writinges of al meane be they neuer so woorthy and Catholique as wee weighe the Canonical Scriptures but that sauinge the reuerence that is dewe vnto them we maye wislike and refuse somewhat in their writinges if we happen to finde that they haue thought otherwise then the Truthe maye beare Likewise the Councelles ye meane are very Newe therefore beare the lesse authoritie for that they be so many waies contrary to the Olde Hereof hereafter more at large Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Therefore wee maye iustly saie to you as S. Augustine sometime saide to Mariminus the Arian Heretique Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaturus obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cuÌ„ ratione conceuer Neither maye I saye to thee the Councel of Nice nor maiste thou laye to mee the Councel of Ariminum either of vs thinkinge thereby to finde preuidice against the other But let vs laye mater to mater cause to cause and reason to reason by the Authoritie of the Scriptures Ye graunte there is more lighte and knowledge nowe then was before The greatter is either your faulte or your folie M. Hardinge that in the broade daye open Lighte so busily set foorthe the woorkes of darkenesse S. Chrysostome saithe Hic est multò impudentior Ex furibus enim leges eos grauiùs puniunt qui interdiu furantur He is very shamelesse that woorketh deceite in the open Lighte For of al Theeues the Lawe moste sharpely punisheth them that robbe in the daye time Therefore S. Cyprian saithe vnto you Ignosci poruit simpliciter erranti Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that is deceiued and erieth of simplicitie maye be pordoned But after that the Truthe is once reueled who so continueth neuerthelesse in his former errour witingly and willingly sinneth without pardonne of ignorance as beinge ouercome by presumption and wilfulnesse You saie not withstandinge al this greate Light wée talke of yet our liues are nothinge comparable to the liues of them that haue benne before vs. This M. Hardinge hathe euer benne an olde complainte in al ages as maye appeare by S. Cyprian S. Augustine and other Ancient Fathers It was a common Prouerbe in olde times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinges a yéere paste are euermore better then thinges presente For euery thinge to vs séemeth the greatter as it séemeth nearest to touche our senses And bicause wée féele not our Fathers euilles therefore wée imagine they had no euil at al. The wise man saithe Ne dixeris quae causa est quòd priora tempora meliora fuerint quà m praesentia Stulta enim est huiusmodi interrogatio Neuer demaunde wherefore the times paste were better then the times presente For in deede it is a foolishe question But M. Hardinge wherefore doo you thus condemne our liues in respecte of our Fathers Certainely you must néedes confesse there are fewer blasphemies fewer Othes fewer breaches of Matrimonie fewer Stewes fewer Concubines fewer Fraies fewer Murthers emongst vs this daie then commonly were at any time emonge our Fathers How be it to let our Fathers passe if it shal please you to laye our liues to your liues although we acknowledge many our imperfections yet Goddes name be blessed wee haue no cause to flee the comparison The Popes woordes you saie were neuer taken for Gospel Yes M. Hardinge and somewhat also aboue the Gospel For proufe whereof it maye please you to remember the woordes of certaine your late Doctours Syluester Prieriâs late Maâ—sâ—ter of Pope Leoes Palaice writeth thus Indulgentiae authoritate Scripturae non innotuere nobis sed authoritate Ecclesiae Romanae Romanorumque Pontificum quae maior est Pardonnes are not warrented vnto vs by the authoritie of Goddes Woorde but by the authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is more then Goddes VVoorde Yf this be not sufficient he addeth farther A doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur authbritatem trahit The Hosy Scripture taketh strength and authoritie of the Doctrine of the Bishop and Churche of Rome Cardinal Cusanus entituleth his Booke De authoritate Ecclesiae Councilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture Your greatest Doctour Albertus Pigghius saithe Apostoli quaedam conscripserunt non vt scripta illa praessene Fidei Religioni nostrae sed potius vt subessent The Apostles wrote certaine thinges not to the ende that sutche willinges shoulde he ouer our Faithe and Religion but rather that they shoulde be vnder Your Canonistes saie a Papa potest dispensare coÌ„ira ius Diuinum The Pope maye dispense against the Lawe of God Papa potest dispensare contra Ius Naturae The Pope maye dispense against the Lawe of Nature Papa potest dispensare contra Apostolum The Pope maye dispense against S. Pause the Apostle Papa porest dispensare contra Nouum Testamentum The Pope maye dispense againste the Newe Testamente Papa potest dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maye dispense with al the CommauÌ„dementes bothe of the Olde and also of the Newe Testamente Hereof more hereafter as farther occasion shal be offered These be your owne Doctours woordes M. Hardinge they be truely reported they be
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
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
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
and aduise of this Defender hath altered the Sense of the Latine as the Authour of the Latine hath altered the woordes of S. Hierome For neither speaketh S. Hierome of Bishoppes in the plural number neither saithe the Latine Apologie that the Bishoppes be al of like Preeminence whiche this Translation hath but of the same Merite and of the same Priesthood VVith the woorde Preeminence guilefully shifted into the sentence in place of this woorde Merite these false players thought to winne the Game That is that al Bishoppes after the minde of S. Hierome be of like Preeminence and so that al be of like Power and auctoritie â–ª and none aboue other Concerninge the place alleged S. Hierome in an Epistle to Euagrius speakinge against that a particular custome of the Churche of Rome shoulde Preiudicate the Auctoritie of the whole worlde in preferringe Deacons before Priestes compareth Bishoppes of great Cities and litle Townes togeather and saithe that as touchinge the Honour Dignitie and Power of Bishoply Order and Office and of Priesthood as good and as greate a Bishop in that respect is the One as the other and that the Bishop of Eugubium and Rhegium two litle Townes in Italie and of Thebes an other litle Towne in Egypte are Bishoppes and Priestes and haue as greate Merite in regarde of any their Vertues and as greate Power concerninge the order of Priesthood as the Bishoppes of Rome of Constantinople of Alexandria Yet as touchinge Power and Auctoritie of regiment the Patriarkes of Constantinople Alexandria and Antiochia be aboue Bishoppes of other Dioceses and the Bishop of Rome Peters Successour is aboue al. For we beinge many are one Body in Christe and euery man amonge our selues one an others members This knotte requireth a mutual consent of the whole Bodâ—e but chiefly the concorde of Priestes amonge whome although dignitie be not common to them al yet order is general as Leo writeth For euen among the moste Blessed Apostles saithe he in likenesse of Honour there was oddes of Power And whereas the Election of them al was equal yet to One was it geuen to be ouer the reste Out of whiche platte rose the distinction also of Bishoppes and with greate Prouidence it hath benne disposed that al shoulde not take al vpon them but that in euery prouince there shoulde be one who might firste geue his sentence amonge his brethren and againe that in the greate Citties some shoulde be ordeined for takinge vpon them matters of greater care through whome the charge of the vniuersal Churche shoulde haue course to the one see of Peter and that nothinge shoulde euer dissent from the Head Howe greate and Honorable so euer the roume is that any Bishop is placed in be he Archbishop Metropolitane Primat Patriarke or Pope himselfe He is nomore a Bishop then any other of those who occupie the lowest roume The diuersitie consisteth in this that they are called to parte of charge in sundry proportions as the Bishoprikes are greater or lesser the Pope hath committed vnto him the charge of the whole Folde of Christe and hath the fulnes of Power For if al were of like Power as these Defenders teache Vnitie coulde not be mainteined VVherefore by very order of Christe himselfe it hath benne ordeined that maters touchinge Faith and Religion at least sutche as be weighty be referred to that one Prince of Pastours who sitteth in the chaire of Peter the Highest Bishop whiche hath alwaies benne done and obserued from the Apostles time to our daies by Catholikes and not seldom also by Heretikes The sentence that this Defender alleageth out of S. Cyprian it seemeth he vnderstoode it not Ye saie that a piece of that one Bishoprike is perfitly and wholy holden of euery particular Bishop But what meane ye by that If by this woorde In solidum perfitly and wholy holden ye meane that euery particular Bishop without is a Bishop dependinge of any other then ye speake against the woordes yee bringe out of S. Cyprian VVho saithe that as there are many beames of one Sunne many boughes of one roote â–ª many Riuers of one Fountaine so there are many Bishoppes of one Bishoprike Therefore this Bishoprike is vnto particular Bishoppes as the Sunne as the Roote as the Fountaine VVhat the Fountaine roote and Sunne of this Bishoprike is S. Cyprian declareth a litle before she winge that it was saide to Peter To thee I wil geue the ketes of the Kingdome of Heauen And Feede my sheepe The B. of Sarisburie Here M. Hardinge chargeth vs with twoo of his owne common faultes First with Corruption nexte with Ignorance With Corruption in the woordes and sense of S. Hierome with Ignorance in the place of S. Cyprian But if wee be hable sufficiently and truely to answeare bothe I truste M. Hardinge shal haue no great cause mutche to vaunte him selfe either of his plaine dealinge herein or of his knowledge And here to dissemble these childishe causilatiâ—ns of the altering of Numbers the Singulare into the Plural and of the changinge of this woorde Merite into this woorde Preeminence whiche greate faulte if it were any by M. Hardinges owne Confession proceeded onely from the Interpreter and not from the Authour I saie to dissemble and to passe by al these séely quarrels what S. Hierome meante hereby Erasmus a man of great Learninge and iudgement expoundeth thus Hieronymus aequare videtur omnes Episcopos inter se perinde quasi omnes ex aequo Apostolis successerint Nec putat vllum Episcopum alio minorem esse quód sit humilior aut Maiorem quód sit Opulentior Nam aequat Eugubiensem Episcopum cum Romano Deinde non putat Episcopum quouis Presbytero praestantiorem esse nisi quód ius habeat Ordinandi Hierome seemeth to matche al Bishoppes togeather as if they were al equally the Apostles Successours And he thinketh not any Bishop to be sesse then other for that he is poorer or greatter then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equal with the Bishop of Rome And farther he thinketh that a Bishop is no better then any Prieste sauinge that the Bishop hath Authoritie to Order Ministers But S. Hieromes woordes are plaine of them selfe and haue no neede of other Expositour Thus he writeth Quid facit excepta Ordinatione Episcopus quod Presbyter non faciat Nec altera Romanae Vibis Ecclesia altera totius Orbis existimanda est Et Galliae Britannia Aphrica Persis Oriens India Omnes Barbarae Nationes Vnum Christum adorant vnam obseruant regulam Veritatis Si Authoritas quaeritur Orbis maior est Vrbe Vbicunque fuerit Episcopus siue Eugubij siue Constantinopoli siue Alexendriae siue Tanai eiusdem Meriti eiusdem est Sacerdotij Potentia diuitiarum paupertatis humilitas vel sublimiorem vel Inferiorem Episcopum non facit
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
calleth the Power of God vnto Saluation and Verbum Reconciliationis The VVorde whereby wee be Reconciled vnto God And for this cause Chrysostome saithe as it is alleged by M. Hardinge that the Prieste hathe the same Power that Christe had For that he Preacheth the same Woorde of God that Christe Preached And in this sense Christe saithe vnto his Disciples As my Liuinge Father sente me euen so and with like Commission doo I sende you Otherwise the Power of Christe farre surmounteth and passeth al Creatures not onely in Earthe but also in Heauen Christe him selfe thereof saithe thus Al thinges are deliuered to me of my Father And the Prophete Esai saithe Ponam Clauem Domus Dauid super humerum eius Aperiet nemo Claudet Claudet nemo Aperiet I wil set the Keie of the House of Dauid vpon his shoulder Hee shal Open and noman shal Shutte Hee shal Shutte and noman shal Open. Of this Doctrine saithe M. Hardinge foloweth a greate inconuenience For then saithe he the Power of the Keies consisteth not so mutche in the Minister as in the Sinner that heareth and beléeueth This inconuenience is nothinge so greate as it is pretended The errour hereof standeth in the Equiuocation or doubtful taking of one Woorde For one thing maie be in an other sundrie waies As Remission of Sinnes maie be in the Prieste as in the Messenger In the Woorde of God as in the Instrument In the Penitente partie as in the Receiuer The offeringe hereof is in the Minister but the effecte and force is in the Sinner Therefore S. Luke saithe God Opened the Harte of the Silck woman that she should geue Eare vnto the woordes that were spoken by S. Paule And Christe saithe VVho so euer shal Beleeue and be Baptized shal be saued but he that beleeueth not shal be damned Likewise Peter Lombarde him selfe saithe Ex his apertè ostenditur quo'd Deus ipse Poenitentem soluit quando intus illuminat inspirando veram Cordis Contritionem Hereby it plainely appeareth that God him selfe Looseth the Penitente when by geeuinge him in warde lighte hee inspireth into him the true Contrition of the Harte And therefore Clemens Alexandrinus saithe Fides nostra est Clauis Regni Coelorum Our Faithe is the Keie of the Kingedome of Heauen And S. Augustine likewise saithe Cor Clausum habent quia Clauem Fidei non habent They haue theire hartes shutte bicause they lacke the Keie of Faithe Againe he saithe Suscitari mortuus nisi intâ—is clamante Domino non potest The deade man cannot be raised againe onlesse the Lorde Crie within him And to comme neare to the pourpose Gratian him selfe saithe Voluntas Sacerdotis nec prodesse nec obesse potest sed meritum benedictionem poscentis The wil of the Prieste can neither further nor hinder but the Merite of him that desireth Absolution Touchinge the Obiection of Frantique Personnes and maddemenne in what sorte and howe farre Absolution taketh place in them for as mutche as it is an extraordinarie case I thinke it neither needeful nor easy to define In deede a question is moued by Pope Innocentius the thirde whether and in what sorte a man either in his maddenesse or in his sleepe maye be Baptized And S. Augustine seemeth to witnesse that Children sommetime were Baptized in theire Mothers Wombe Likewise he writeth of a fréende of his owne Cùm iaceret sine sensu in dolore laetali desperaretur Baptizatus est nesciens Whereas hee laye in a Traunse without sense in deadly paine and was despaired of hee was Baptized and knewe not of it Bonauentura addeth somme force vnto the mater and demaundeth this question An aliquis possit absolui inuitus VVhether a man maie be Absolued againste his wil or no. But concerninge the Absolution of madde menne in the time of theire phrenesie It seemeth this was bothe the meaninge of Leo and the Godly discretion of the Churche at that time that if a man standinge Excommunicate had happened to be berefte of his senses and beinge in that case had benne likely to departe this life vpon proufe of his former repentance he should be restoared that he might departe in peace as a Member of the Churche of God The practise hereof wée finde in the Councel of Carthage by these woordes Si is qui Poenitentiam in infirmitate petit in Phrenesim versus fuerit dent testimonium qui eum audiuerunt accipiat Poenitentiam If he that desired reconciliation by Penaunce in his sicknesse afterward fal Madde let them that hearde him beare witnesse with him and so let him receiue Penance This was onely a publike Testimonie vnto the Churche that the partie Excommunicate was repentante before when his minde was quiet And what thinge els M. Hardinge can geather hereof I cannot tel Certainely in this Order and manner they restoared not onely Madde menne but also deade menne vnto the Churche For so it is noted vpon the Decrées Ex quo cùm per eum non stabat el communicare debemus Et ita est absoluendus post mortem VVherefore seeinge there was no lacke in his parte wee ought to Communicate with him And so he muste be Absolued after his deathe The woordes that S. Augustine often vseth vnto Beginners or Entrers of the Faithe called Catechumeni are vttred rather for terrour of others then for rigoure of Truthe as shal appeare For otherwheres he writeth thus Catechumeni secundum quendam modum per Signum Christi sanctificantur The Catechumeni or Beginners after their sorte are sanctified by the Signe of Christe Againe he saith to them Non dum renati estis sed per Crucis Signum in vtero Sanctae Matris Ecclesiae iam concepti estis Ye are not yet borne a newe but by the Signe of the Crosse ye are already conceiued in the VVombe of the Holy Churche your Mother Therefore hauinge thus once entred into the Faithe of Christe although they happened afterwarde to departe this life without Baptisme yet the Churche oftentimes thought it good to Iudge wel of them S. Ambrose doubted not but the Emperour Valentinian departed hence in Goddes fauoure And yet was the same Emperoure but a Beginner and a Nouice in the Faithe and departed hence without Baptisme M. Hardinge saithe further Onlesse the Penitente make particulare rehearsal of al his sinnes the Prieste or Minister can be no Iudge Where vnto I adde also further Notwithstandinge any rehearsal that maye be made yet can the Prieste neuer be but a doubteful Iudge S. Augustine saithe Quid ergo mihi est cum Hominibus vt audiant Confessiones meas quasi sanaturi sint Omnes Languores meos Vnde sciunt cùm à meipso de meipso audiunt an verum dicam Quandoquidem nemo scit Hominum quid agatur in Homine nisi Spiritus Hominis qui est in Homine VVhat haue I to
owne Decrées Fortè tunc tempore Ambrosij non erat facta Institutio Confessionis quae modò est Perhaps then in the time of S. Ambrose whiche was foure huÌ„dred yéres after Christe the manner of Confession that now is vsed was not appointed And Gratian saith Antequam Sacerdoti Ora nostra ostendamus id est Peccata nostra Confiteamur à Lepra peccati mundamur Before wee open our mouthe vnto the Prieste that is to saie before vvee make Confession of our Sinnes the Leprosie of our Sinne is made cleane Theodorus saithe Quidam Deo solummodò confiteri debere peccata dicunt vt Graeci Somme saie wee ought to Confesse our Sinnes onely vnto God as doo the Grecians Peter Lombarde the Chiefe Founder of M. Hardinges Diuinitie saithe thus Sanè dici potest quòd sine Confessione Oris solutione Poenae exterioris Peccata delentur per Contritionem humilitatem Cordis Wee maie safely saye that vvithout Confession of the Mouthe and Absolution of the out warde paine Sinnes be foregeeuen by the Contrition and humilitie of the Harte Briefely Gratian hauinge thorowly debated the mater of bothe sides that is to saie bothe for Confession and againste Confession in the ende concludeth thus as it is saide before Cui harum sententiarum potiùs adhaerendum sit Lectoris Iudicio reseruatur Vtráque enim sententia fautores habet Sapientes Religiosos Viros Whether of these saieinges it is beste to folowe it is leafte to the Iudgemente of the Reader For either Saieinge is mainteined and fauoured both by vvise and by Godly Menne And whereas M. Hardinge saithe Confession of al Sinnes is Commaunded by Christe and his Apostles his owne Glose vpon his owne Decrees openly reproueth his erroure and teacheth him the contrarie The woordes be these Meliùs dicitur Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs quà m ex Noui vel Veteris Testamenti Authoritate It is better saide that Confession was appointed by somme Tradition of the Vniuersal Churche then by any Authoritie or Commâ—undemente of the Newe or Olde Testamente Nowe good Christian Reader I beseche thee examine alitle the Truthe of M. Hardinges tale Firste he saithe The Recitinge and Rehearsal of al Sinnes before the Prieste is Necessarie to Saluation Chrysostome answeareth Let God Onely heare thy Confession There is one Vntruthe M. Hardinge saithe General Confession is not sufficiente Peter Lombarde answeareth Sine Confessione Oris c. VVithout any Confession made by mouthe our Sinnes maie be foregeeuen There are twoo Vntruthes M. Hardinge saith Confession of al Sinnes is commaunded by Christe and his Apostles His owne Glose saithe It is Onely a Tradition of the Churche commaunded neither in the Olde Testamente nor in the Newe There are thrée Vntruthes M. Hardinge saithe It was commended vnto vs by the * Doctours and Fathers of the * Primitiue Churche Rhenanus saithe Wée reade not that this kinde of Priuie Confession in the Olde times vvas euer Commaunded And his owne Glose saithe In the time of S. Ambrose whiche was foure hundred yéeres after Christe perhaps it was not vsed There are Foure Fiue Vntruthes M. Harding saithe It hathe euer ben allovved by al the Learned Doctours His owne Gratian answeareth him The Contrarie hath benne mainteined and fauoured bothe bi VVise and by Godly Fathers There are sixe Vntruthes To be shorte M. Hardinge saithe It hathe benne Commended vnto vs by the General vse of the vvhole Churche Theodorus answeareth him The vvhole Churche of Grecia vseth it not There are Seuen apparente and greate Vntruthes disclosed by M. Hardinges owne Doctours He coulde not haue comprised so mutche Vntruthe in so narrowe roome without somme studie Erasmus a man of greate Iudgemente saithe thus Apparet tempore Hieronymi nondum Institutam fuisse Secrètam admissorum Confessionem quam posted Ecclesia salubriter instituit si modò rectè vtantur ea Sacerdotes Laici Verùm in hoc labuntur Theologi quidam parùm attenti quòd quae Veteres scribunt de hurusmodi Publica Generali Confessione ea trahunt ad hanc Occultam longè diuersi generis It appeareth that in the time of S. Hierome whiche was foure hundred yéeres after Christe Secrete Confession of Sinnes vvas not yet ordeyned Whiche notwithstandinge was afterwarde wholesomely and profitably appointed by the Churche so that it be wel vsed as wel by the Priestes as by the People But herein certaine Diuines not consideringe aduisedly what they saie are mutche deceiued for what so euer the Auncient Fathers write of General and Open Confession they wreaste and drawe the same to this Priuie and Secrete kinde whiche is far of an other sorte Here M. Hardinge Erasmus telleth you yée are fowly deceiued and sheweth you also the cause of your erroure for that as he saithe ye consider not aduisedly what ye either reade or write but where so euer ye heare this worde Confession ye imagine streight waie It muste needes be your owne Auriculare Confession and can be none other Laste of al ye graunte The expresse Terme of Auriculare or Secrete Confession is seldome mentioned in the Aunciente Fathers Here M Hardinge wanteth somme parte of your simplicitie If ye would haue your Reader to beleeue you ye shoulde haue alleged certaine of the Auncient Fathers One at the leaste if ye coulde haue founde so many that had at any time vsed the expresse terme of Auriculare or Secrete Confession Otherwise it had benne the better and plainer waie to haue Confessed expressely that the same expresse terme is neuer vsed in any one of al the Ancient Fathers Howe be it if Auriculare or Secrete Confession had then benne vsed it coulde neuer so longe haue lackte a name The Apologie Cap. 7. Diuision 3. Wee saie that the Prieste in deede is a Iudge in this case but yet hath no manner of Right to chalenge an Authoritie or Power as saithe Ambrose M. Hardinge VVhereas ye make preachinge of the Gospel to be the Keies howe cal ye the Prieste Iudge in this case Preache ye neuer so mutche the conscience of man beinge so secrete a thinge as it is howe can ye iudge who in wardly and throughly repenteth and who repenteth not And though one repente and be sory and haue remorse of his former life though he looke vnto the light of the Gospel as ye say and beleue in Christe what then howe can ye iudge of sutche a Persone Do ye knowe his harte by lokinge in his face The Prieste dewly vsinge the Keie of knowledge and discretion doth the office of a Iudge and as he seethe cause either Looseth or Bindeth As touchinge the Priestes Authoritie or Power which to chalenge he hath no right for so your Interpreter maketh you to speake and impute it to S. Ambrose we denie that S. Ambrose saieth euen very so â–ª But â–ª as
Qui dicunt talium Nuptias non esse Nuptias sed potiùs Adulteria mihi non videntur satis acutè ac diligenter considerare quid dicant They that saie The Marriage of sutche menne or vvemen as haue Vowed Chastitie is no Marriage but rather Aduouterie seeme vnto me not to coÌ„sider discretely and wisely what they saie And againe Fit per hanc minùs consideratam opinionem vt cùm volunt eas separatas reddere Continentiae faciant Maritos earum Adulteros Veros cùm suis Vxoribus viuis alteras duxerint It commeth to passe by this Vnaduised Opinion that whereas they wil remooue these weemen that so haue Vowed from their Husbandes and force them to continewe in their Single Life they make the Husbandes of them Aduouterers in deede in case they marrie againe their owne Wiues beinge stil aliue Thus therefore M. Hardinge you maie imagine S. Augustine saithe vnto you as he did vnto them Ye speake fondely and vnaduisedly and vnderstande not what ye speake And yet one of your Companions there telleth vs that he is vndoubtedly the Diuelles Minister that wil saie as S. Augustine saithe that the Marriage of sutche personnes is true and verie Marriage Thus by the Iudgemente of your late Louanian Cleregie S. Augustine is becomme the Minister of the Diuel But M. Hardinge hath further to saie that S. Augustine calleth this kinde of marriage VVoorse then Aduouterie An other calleth it Inceste an other Sacrilege That the Ancient Fathers haue thus written it is true not denied How be it good Reader as I haue partely shewed before these and other like woordes haue procéeded more of a zele and heate of minde then of profounde consideration and Iudgemente of the cause Neither maie wée alwaies straine sutche saicinges to the vttermoste For whereas S. Augustine saithe Sutche Marriage is woorse then Aduouterie he saithe neuerthelesse immediately after in yâ— same place It is true and very Marriage in deede before God and Man and no Aduouterie His woordes be these Non quòd ipsae Nuptiae vel talium damnandae iudicentur Damnatur Propositi fraus Damnatur fracta Voti Fides c. Damnantur tales non quia Coniugalem Fidem posteriùs inierunt sed quia Continentiae Primam Fidem irritam fecerunt Not that the Marriage of sutche personnes is to be blamed The defraudinge of theire pourpose and the breache of theire Vowe is blamed Sutche are blamed not for that they haue entred into the Faithe of Matrimonie but for that they haue broken their Firste Faithe or promisse of continente Life So likewise S. Augustine saithe of a Woman that vsed to painte her face Etsi impudica circa homines non sis tamen corruptis violatisque quae Dei sunt Peior Adultera detineris Although thou be no euil woman as touchinge menne yet thus colouringe and corruptinge thy face whiche thou haste of God thou arte vvoorse then an Aduoutresse Here by waie of comparison and in heate of speeche S. Augustine saithe That paintinge of the face is woorse then Aduouterie In like sense S. Cyprian saithe Diabolo peior est qui foeminarum aspectibus feritur He that is striken or moued with the sighte of Wemen is vvoorse then the Diuel Likewise againe he saithe Multò grauior Peior est Moechi causa quà m Libellatici An Aduouterers case is vvoorse then is the case of him that hath betraied the Faithe Sutche comparisons as I haue saide maie not wel be rackte to al pourposes but must be taken so far foorthe onely as they were meante Otherwise the same S. Cyprian saithe Peius est quam moechari Continentiam ducere criminosam To liue Vnchastely vnder the coloure of Chaste life as your Cleregie dooeth is vvoorse then Aduouterie Here M. Hardinge S. Cyprian saithe that your vnchaste Chastitie and coloured Vaunte of Virginitie is vvoorse then Aduouterie So S. Ambrose when he had saide If shée haue a minde to marrie shée committeth Aduouterie shée is made the Handmaide of Deathe He addeth further as of a greater euil Si hoc ita est quid de illa dicendum est quae occulta fortiua turpitudine constupratur fingit se esse quod non est Bis Adultera est This beinge so vvhat then shal vvee saie of her that is defiled with secrete and priuie filthinesse and faineth her selfe to be that in deede shee is not Shee is tvvise an Aduoutresse Here S. Ambrose calleth your painted Virginitie Double Aduouterie So S. Chrysostome Virginitas ista cum Viris plùs ab omnibus arguitur quà m stuprum ipsum This Virginitie of Weemen emongest menne is more reprooued of al menne then Fornication it selfe By these fewe wée maie yâ— better vnderstande the place that M. Hardinge hath here alleaged of S. Paule vnto Timothee When they waxe wanton against Christe they wil marrie hauinge damnation bicause they haue broken their Firste Faithe Notwithstandinge in deede S. Paule spake these woordes neither of Vowes nor of Vowebreakers but of the Widowes that were appointed to attende vpon the Olde and sicke personnes and therefore were reliued and founde by the Churche But let vs imagine as M Hardinge would haue vs that S. Paule spake al this of the breache of Vowes And let Prima Fides The Firste Faithe be the Vowe of Chastitie How be it in deede our Firste Faithe is the Faithe that wée promise in Baptisme and none other And so S. Hierome seemeth to take it For thus he writeth Non sâ—nt digni Fide qui Primam Fidem irritam fecerunt Marcionem loquor Basilidem They be not woorthy to be beleeued that haue foresaken their Firste Faithe I meane Marcion and Basilides These two famouse Heretiques Marcion and Basilides were not condemned for breakinge any Vowe of Chastitie but for refusinge the Faithe of Christe whiche S. Hierome calleth The Firste Faithe S. Paule maketh no mention of any Vowe but onely rebuketh sutche light waueringe Wemen as beinge of longe time founde by the Charges of the Congregation pourposely to reliue the sicke and the feeble afterwarde foresooke bothe the Congregation and Christe too and became Heathens and folowed the Diuel For so S. Paule saithe Nonnullae iam deflexerunt post Satanam Many sutche wemen are already gonne after Sathan But if S. Paule spake this of the breache of Vowes with what eies then M. Hardinge doo you reade his woordes Or what aduantage can you hope to finde in sutche Authorities as doo so expressely crie againste your selfe S. Paule saithe euen there in the same place Vidua eligatur non minor annis sexaginta Iuniores Viduas reijce Volo iuniores Viduas nubere liberos gignere domum administrare nullam occasionem dare Aduersario vt habeat maledicendi causam Let no Widowe be chosen vnder threescore yeeres of age Refuse yonge vvidovves I vvil that yonge vvidovves be married bringe vp theire
Former And therefore he saithe Secundam quidem accipere secundum Praeceptum Apostoli licitum est Secundum autem Veritatis rationem Verè Fornicatio est Sed cùm ▪ permittente Deo Publicè licenter permittitur fit Honesta Fornicatio To take the Seconde vvife while the firste is aliue accordinge to the Apostles commaundemente it is lawful But by the Judgemente of the Truthe in deede it is Fornication But while as by Goddes permission it is openly and lawfully suffered the Fornication is made Honeste This laste Clause the Glose there expoundeth thus Fornicatio cum ea quam permisit Moses post repudiatam assumi Fornication I meane with her whome Moses suffered to be taken to wife after the Diuorce of the Firste Thus therefore S. Chrysostome saithe that sutche a man as had Twoo wiues togeather at one time or was Diuorced from One wife and had married an other might not be chosen to be a Bishop For otherwise Tertullian saithe vnto the Bishoppes of the Catholique Churche Apud vos Episcopi sunt Digami There be Bishoppes emonge you he meaneth emonge the Catholiques that haue married tvvoo vviues the one after the deathe of the other If al this wil not suffise I referre mee selfe to Chrysostomes owne omes Woordes Thus he writeth S. Paule restreineth Vnchaste personnes not permitting them that haue married tvvoo vviues to be Chosen to the gouernmente of the Churche His reasons be these Nam qui vxori quae decessit à se beneuolentiam nullam seruasse deprehenditur quo pacto potest ille esse bonus Praeceptor Ecclesiae Imò quibus criminibus non subijcitur in dies Nostis enim quòd etsi per Leges Secundae nuptiae permittuntur tamen ea res accusationibus multis patet For he that is founde to haue borne no good wil vnto his wife not that is deade but that is gonne from him howe can he be a meete Maister for the Churche of God Nai rather to what quarrelles and accusations by meane of these twoo Wiues shal he not be subiect euery daie For you know although by the Lawe the Marriage of the Seconde VVife after the Diuorce of the firste be suffered yet the mater lieth open to many offences It appeareth saithe Chrysostome that he bare no good wil towardes his Former Wife not that nowe is deade but that is diuorced and so departed from him And therefore oftentimes growe many accusations and griefes bitwéene the Wiues the Children the Frendes and others for partinge of goodes for restoaringe of dowers and other like quarrelles For to haue spoken of good vvil or affection towardes the Former Wife being deade it had benne impertinent and to no pourpose Thus mutche toouchinge Chrysostomes iudgement vpon these Woordes of S. Paule The Husband of One VVife Notwithstandinge I denie not but certaine other Auncient and Learned Fathers haue taken it otherwise Laste of al M. Hardinge vnwares falleth into the same Negatiue Diuinitie that he so often and so mutche abhorreth For thus he saithe Wee denie vtterly that any man after that he hath receiued Holy Orders maye Marrie Neither can it be shewed that the Marriage of sutche was euer accoumpted lawful in the Catholique Churche It this tale be true then be al the Greeke Priestes Votaries as wel as the Latines But it is noted vpon the Decrées Graeci continentiam non promittunt vel Tacitè vel Expressè The Greekes make no Promisse of continente or Single Life neither Secretely nor Expressely And in the Councel holden at Ancyra it is concluded thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se Cōiugio Copulari quia sic manere non possunt Hi si postmodum Vxores duxerint in Ministerio maneant Proptereà quòd Episcopus illis licentiam dederit Deacons as many as be ordred if at the time of receiuinge Orders they made Protestation and saide that they vvoulde Marrie for that they finde not them selues hable so to continewe without Marriage if they aftervvarde Marrie let them continewe in the Ministerie for as mutche as the Bishop hath geuen them licence M. Hardinge I trowe wil not denie but Deaconship is one of the Holy Orders Yet Deacons at the time of theire Consecration makinge Protestation solemnely before the Bishop were licenced by this Councel to Marrie at any time afterward and the same Marriage contrarie to M. Hardinges position was euermore in the Catholique Churche accoumpted lawful So saithe Pope Steuin Graecorum Sacerdotes Diaconi aut Subdiaconi Matrimonio Copulantur The Greeke Priestes Deacons or Subdeacons are coupled in Matrimonie Vpon whiche woordes the Glose noteth thus Multi ex hac litera dixerunt quòd Orientales possunt contrahere in Sacris Ordinibus Many haue saide vpon occasion of this texte that the Priestes of the Easte Churche contrarie to that M Hardinge so certainely here assureth vs maye Marrie beinge vvithin Holy Orders And of the Priestes of the Weaste Churche Cardinal Caietane saithe Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae vt Vxorem ducat nulla existente causa Publicae Vtilitatis The Pope maie dispense withe a Priste of the VVeaste Churche to Marrie a VVife although there be no manner cause of Common Profite Athanasius saithe Multi quoque ex Episcopis Matrimonia non inierunt Monachi contrà Parentes liberorum facti sunt Many of the Bishoppes he saithe not al but Many haue not Married By whiche woordes he geueth vs to vnderstande that Somme haue Married Contrarievvise Monkes haue becomme Fathers of Children Cassiodorus writeth thus In illo tempore ferunt Martyrio Vitam finisse Eupsychium Caesariensem Episcopum ducta nuper Vxore dum adhuc quasi Sponsus esse videretur At that time they saie Eupsychius the Bishop of Caesaria died in Martyrdome hauing Married a VVife a litle before beinge as yet in manner a newe married man Likewise M. Hardinge mighte haue founde it noted in his owne Glose Dicunt quòd olim Sacerdotes poterant contrahere ante Siricium They saie that in Olde times before Pope Siricius whiche was about foure hundred yéeres after Christe it vvas lavvful for Priestes to Marrie But wée shal haue occasion to speake hereof more hereafter In the meane season good Christian Reader by these few as by a taste thou maiste easily iudge howe true it is that M. Hardinge telleth thée that Marriage in them that had receiued Holy Orders was neuer thought lawful in the Catholique Churche The Apologie Cap. 8. Diuision 2. And as Sozomenus saithe of Spiridion and as Nazianzene saithe of his owne Father wee saie that a good and diligente Bishop dothe serue in the Ministerie neuer the woorse for that he is Married but rather the better and with more hablenes to doo goode M. Hardinge VVere it not that the weight of these maters required an vpright and plaine dealinge for ciuilities sake I could
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
Sacramente no more but a Token or Signe specially sith ye teache in your articles that Baptisme at the best is but a Signe and Seale of our newe birthe ye seme not to attribute to Baptisme so mutche as the Scripture dothe Neither is Baptisme onely a Signe or TokeÌ„ that sinnes be remitted but wee beleeue as the Catholique Churche according to the Scriptures teacheth that in and by Baptisme sinnes be fully and truely remitted and put awaie and that not through the Faithe onely of the geuer or receiuer or of any other though hereunto it be necessarie in thâ—se that be come to age of discretion but through the power and vertue of the Sacrament and Gods promise And therefore to whom it is geuen of them it is rightly saide that they be Baptized for remission of their sinnes The scriptures be plaine Firste Ezechiel speakinge of this Holy Sacrament saithe in the person of God I wilshed vpon you cleane water and ye shal be made cleane from al your defilinges and from your Idols wil I clense you Nexte S. Paule saithe That God hath saued vs by the wasshinge of Regeneration and of the renewing of the Holy Ghoste whom he hath powred vpon vs aboundantly by Iesus Christe our Sauiour That I maie adde to these manifest Scriptures the Auctoritie of a Learned Father not whereby to strengthen the truthe of them but to witnesse our right vnderstandinge of them S. Augustine Lib. 3. contra duas epist Pelagian Cap. 3. shewinge the sclaunder of the Pelagians againste the Catholikes saithe thus in theire Persone Againe they that is after theire meaninge the Catholikes auouche that Baptisme maketh not in deede newe menne againe that is to witte that it geueth not ful remission of sinnes c. Thereto eftsones answearinge S. Augustine saithe Mentiuntur iusidiantur tergiuersantur They lye they studye howe to deceiue they seeke shiftes wee saie not this And after certaine sentences retourninge to Baptisme he concludeth thus VVherefore Baptisme wassheth awaie al sinnes vtterly al of dedes wordes thoughtes be they Original or Actual be they done ignorantly or wittingly But it taketh not awaie the infirmitie whiche the regenerate resisteth c. VVhiche place doth not onely set foorthe the vertue of Baptisme but also destroieth the Doctrine of our New Gospellers that affirme concupiscence whiche remaineth after Baptisme to be verily sinne â–ª VVherein they erre manifestly againste the Scripture and sense of the Fathers The B. of Sarisburie Il wil is euer plenetiful of ili wordes M. Hardinge here maketh him selfe mutche mater without cause He teacheth our Newe Cleregie that Baptisme is not onely a Signe or a Token of Remission of sinnes He telleth vs of the Faithe of the Geeuer of the Faithe of the Receiuer Of the Povver of the Sacramente Of Concupiscence that it is no sinne And more I trowe he would haue saide if more had presently comme to minde Verily the poore Newe Cleregie speaketh not one woorde in al this whole place neither of Signe nor of Token nor of the Receiuer nor of the Geeuer nor of the Povver of the Sacrament nor of Concupiscence whether it be Sinne or not Sinne nor of any other like thinge Yet in yâ— ende he taketh S. Augustines vvoordes vvithout his meaninge and crieth againste vs They lie they studie to deceiue they seke shiftes And why so Certainely bicause wée saie Baptisme is a Sacrament of Remission of Sinnes And that the Children of the Faitheful for that they be borne in Sinne and perteine to the people of God ought therefore to be Baptized Other causes then these in any Our Woordes he can finde none True it is that the Sacramente dependeth not neither of the Minister nor of the Receiuer nor of any other For though they be al the Children of sinne yet is Baptisme the Sacramente of Remission of Sinne. S. Augustine saithe Securum me fecit Magister meus de quo spiritus eius dicit Hic est qui Baptizat Christe my Maister hath assured me of whom his owne Sprite saithe this is he that Baptizeth Neuerthelesse concerninge the Faithe of the Parentes and others the Holy Doctours haue sommetimes written otherwise S. Augustine saithe Satis piè recteque creditur Prodesse paruulo eorum Fidem à quibus Consecrandus offertur It is good and Godly to beleue that the Child is holpen by the Faithe of them by whom he is offered or brought vnto Baptisme Againe he saithe Accommodat illis Mater Ecclesia aliorum pedes vt veniant aliorum Cor vt credant Our Mother the Churche lendeth them other mennes fecte that they maie comme â–ª and other mennes hartes that they maie beleeue The like saieings might be alleged out of Iustinus Martyr S. Cyprian S. Hierome and others For thus they write Howe truely I wil not saie But theire woordes be plaine The Prophets Abacuc saithe Iustus ex Fide sua viuet The Juste man shal liue not by the Faithe of his Parentes but by his ovvne Faithe Of this Faith S. Hierome saith Qui plena Fide non suscipiunt Salutare Baptisma accipiunt quidem Aquam sed non accipiunt Spiritum They that receiue not Baptisme with perfite Faithe receiue the VVater But the Holy Ghoste they receiue not S. Augustine saithe Verus Baptismus constat non tam ablutione Corporis quà m Fide Cordis Sicut Apostolica Doctrina tradidit dicens Fide mundans Corda eorum Et alibi Saluos facit Baptisma non Carnis depositio sordiuÌ„ sed conscientiae bonae interrogatio in Deum per Resurrectionem Iesu Christi True Baptisme standeth not so mutche in wasshinge of the Body as in the Faithe of the harte As the Doctrine of the Apostles hathe tought vs saieinge By Faithe purifieinge theire hartes And in an other place Baptisme maketh vs safe not yâ— putting awaie of the filth of the Fleash but the examining of a good conscience before God by the Resurrection of Jesus Christe Likewise againe he saith Vnde ista tanta Virtus Aquae vt corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur VVhence is al this so greate Vertue or Power of the VVater that it toucheth the Body and wassheth the Harte but by the woorkinge of the VVoord Not for that it is spoken by the Minister but for that it is beleeued of the Faitheful Somme man wil saie Children or Infantes beléeue nothinge but are vtterly voide of Faithe S. Augustine answeareth Qui non crediderit condemnabitur Sicut eos renasci per Ministerium Baptizantium ita etiam eos credere per corda ora confitentium confitemur He that beleeueth not shal be damned VVee confesse that as they be borne againe by the Ministerie of the Baptizers so they beleue by the hartes and mouthes of the Confessours Againe he saithe Habent Fidem propter Fidei Sacramentum Theie haue Faithe bicause they haue
Baptisme whiche is the Sacrament of Faithe For he saithe Quemadmodum Sacramentum Corporis Christi secundum quendam modum Corpus Christi est ita Sacramentum Fidei Fides est As the Sacramente of Christes Body not verily and in deede but after a certaine manner of speeche is Christes Body So Baptisme is Faithe bicause it is the Sacrament of Faithe Therfore Cardinal Caietane is woorthily blamed by Catharinus in that he saith An Infante for that he wanteth instruction in Faithe therefore hathe not perfite Baptisme Touchinge the Vertue or Power of this Sacramente if M. Hardinge meanâ— thereby the outwarde Elemente of the Water he knoweth or maye easily know It is a common resolution emongest al his owne Schole Doctours Gratia Dei non est alligata Sacramentis The Grace of God is not tied to any Sacramentes The meaning thereof is that God is hable to woorke Saluation bothe with them and without them S. Augustine saithe as it is before alleged Iam vos mundi estis propter sermonem quem locutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia etiam in Aqua Verbum mundat Detrahe Verbum quid est Aqua nisi Aqua Nowe are ye cleane bicause of the VVoorde that I haue spoken to you But why saithe he not Nowe Ye are cleane bicause of the Baptisme wherwith ye are wasshed sauing yâ— bicause in the VVater it is the VVoord that maketh cleane â–ª Take awaie the VVoorde and vvhat is the VVater more then VVater Therefore he saithe Aqua exhibet forinsecùs Sacramentum Gratiae The VVater geueeth vs outvvardly the Sacramente of Grace Notwithstandinge wee muste consider that the Learned Fathers in theire treaties of the Sacramentes sommetime vse the outwarde Signe in stéede of the thinge it selfe that is signified sommetime they vse the thinge Signified in stéede of the Signe As for example Sommetimes they name Christes Bloude in stéede of the VVater Sommetime they name the VVater in steede of Christes Bloude This Figure is called Metonymia that is to saie an exchange of names and is mutche vsed emongst the Learned specially speakinge of the Sacramentes S. Augustine vsinge the VVater in place of the Bloude of Christe that is Signified by the Water saithe thus Soluit vinculum culpae reconciliat bonum naturae regenerat hominem in Vno Christo It breaketh the bande of Sinne It reconcileth the goodnesse of Nature It dooth renewe a man in One Christe Notwithstanding in déede and in precise manner of speache Saluation muste be sought in Christe alone and not in any outwarde Signes Christe is that Lambe of God that taketh awaie the Sinnes of the Worlde The Bloude of Christe maketh vs cleane from al our Sinnes S. Cyprian saithe Remiâ—io peccatorum â—iue per Baptismum siue per alia Sacramenta donetur Propriè Spiritus Sancti est ipsi soli huius efficientiae Priuilegium maneâ— Verborum solennitas Sacri inuocatio Nominis Signa Apostolicis Institutionibus attribura Visibile celebraÌ„t Sacramentum Rem verò ipsam Spiritius Sanctus format efficit The Remission of Sinne whether it be geeuen by Baptisme or by any other Sacramente is in deede of the Holy Ghoste and to the same Holy Ghoste onely the Priuilege of this woorke dooth appertaine The solemnitie of the Woordes and the inuocation of Goddes Holy Name and the outwarde Signes appointed to the Ministerie of the Priestes by the Institution of the Apostles wooorke the Visible outwarde Sacramente But touchinge the substance thereof whiche is the Remission of Sinnes it is the Holy Ghoste that woorketh it Likewise saithe S. Hierome Homo Aquam tantùm tribuit Deus autem dat Spiritum Sanctum quo sordes abluuntur The Minister being a man geeueth onely the VVater but God geeueth the Holy Ghoste whereby the Sinnes be washte awaie And againe Si quis Corporeum quod oculis Carnis aspicitur Aquae tantùm accipit lauacrum non est indutus Dominum Iesum Christum If any man haue receiued onely the Bodily vvasshinge of VVater that is outwardly seene with the eie he hath not put on our Lorde Jesus Christe Concerninge Concupiscence remaininge in the faitheful after Baptisme whether it be Sinne or no Sinne there was no greate cause why M. Hardinge shoulde in this place moue question sauinge that as he hath hitherto denied that Falshedde is Falshedde so he woulde nowe denie that Sinne is Sinne. Vndoubtedly S. Paule féelinge the same Concupiscence in him selfe is forced to moorne and to crie out I see an other Lawe in my members fightinge againste the Lawe of my minde and leadinge me Prisoner to the Lavve of sinne And againe O Wretched man that I am who shal deliuer me from this Body of Deathe Therefore S. Ambrose saithe Non iuuenitur in vllo hominum tanta concordia vt Legi Mentis Lex quae Membris est insita non repugnet Propter quod ex omnium Sanctorum Persona accipitur quod Iohannes Apostolus ait Si dixerimus quòd peccaâ—um non habemus nos ipsos seducimus Veritas in nobis non est There is not found in any man sutche concorde bitweene the Fleashe and the Sprite but that the Lawe of Concupiscence whiche is planted in the Members fighteth against the Lawe of the Minde And for that cause the woordes of S. John the Apostle are taken as spoken in the Persone of al Sainctes If wee saie wee haue no Sinne wee deceiue our selues and there is no Truthe in vs. And to leaue al others S. Augustine saithe in moste plaine wise Concupiscentia Carnis aduersus quam bonus Concupiscit Spiritus Peccatum est Poena Peccati Causa Peccati The Concupiscence of the Fleashe against whiche the good Sprite lusteth is bothe Sinne and the Paine of sinne and the Cause of sinne And againe he saithe Quà mdiu viuis necesse est Peccatum esse in membris ruis As longe as thou liuest there muste needes be Sinne in thy members If M. Hardinge saie wee wreaste and racke S. Augustine and take his woordes otherwise then he meante Albertus Pighius his owne Principal Doctour wil control him Thus he writeth Augustinus tradit hanc ipsam Concupiscentiam Corpori nostro inspersam atque innatam in nondum renatis verè propriè Peccatum esse quae ignoscatur quidem sed non tollatur in Baptismo S. Augustine teacheth vs that this same Concupiscence planted in our Body in them that be not regenerate by Baptisme Verily and in plaine manner of speache is Sinne and that the same Concupiscence is foregeeuen in Baptisme but is not vtterly taken avvaie Yet the late blessed Chapter of Tridente in spite of S. Augustine hathe published the Contrarie Hanc Concupiscentiam quam Apostolus aliquando appellat Peccatum Sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse quòd verè
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
tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod Per illas res agitur quis non videat non posse corrumpi If wee beholde the Visible Creatures as the Breade the Wine the Water wherein the Sacramentes are ministred who seeth not that they be corruptible But if wee consider the thinges that are wrought thereby who seeth not that they cannot be corrupted Now iudge thou good Christian Reader how Childishely these quarrelles be sought againste vs without cause what Mystical Catholique eares M. Hardinge hath that cannot abide the phrases and speaches of the Anciente Fathers M. Hardinge If a man should presse you with your owne woordes and demaunde what maner of Presence ye teache affirminge Christe him selfe presently to be geuen I weene ye would be founde haltinge For how saie ye If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente then is Christe present If he be present whiche ye muste needes graunt tell vs further howe is he present accordinge to the Substance of his Body or by Grace or accordinge to the Maiestie of his Godhed The first what shiftes so euer ye seeke ye wil not graunt And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters Zuinglius Occolampadius Caluine and you and so be his Disciples Ioachimus VVestphalus Epinus Pomeran He shusius Brentius Illyricus and many others as ye knowe If ye wil saie he is Present by his Grace so is he Presente with al good men and that not onely when the Sacrament is ministred but also at al other times Againe how can ye make good that by Faithe we receiue his Body and Bloud By Faith we receiue Grace and the Merites of his Death suffered in his Body with sheddinge of his Bloud But the Body and Bloude it selfe that is the very Substance of his Body and Bloude tel vs how by Faithe properly and truely to speake as who should sate by Faithe made Present we receiue it Furthermore what haue ye to answeare to this question If wee receiue the Body and Bloud of Christe verely by Faithe for so ye saie we demauÌ„de whether we receiue the same by Faithe onely without the Body or with the office of our Body If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament as Christe him selfe certainely meante for els how obeyed the Disciples his commaundement to whome he saide at his Supper Take and eate this is my Body likewise of the Cuppe Take and drinke whiche cannot be donne but by the seruice of the Body hereof then it foloweth that his Body is verely present Now that it is not receiued by Faithe onely thus we proue it by your owne Doctrine It is so receiued â–ª as it is Present but it is Present by Bread and VVine as ye saie Ergo it is receiued by Bread and VVine To conclude if by Breade and VVine then not by Faithe onely VVil ye geue me leaue to saie what I thinke of you Verely it seemeth by your vaine ianglinge that as S. Paule saieth of suche other like you ye vnderstande not what ye speake nor whereof ye affirme The B. of Sarisburie In what sense wée maie truely saie Christe is either Presente with vs or Absente from vs the mater is not so doubteful or dangerous to be answeared onlesse M. Hardinge haue foregotten the Articles of his Créede For thus wée are taught to beéeue Christe is Ascended into HeaueÌ„ and fitte that the Right Hande of God Whiche Article S. Augustine expoundeth thus Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est memoriterque recole fideliter tene Christianam Confessionem Quoniam Resurrexit à mortuis Ascendit ad Coelum Sedet ad Dextram Patris nec aliunde quà m inde venturus est ad viuos mortuoâ—que iudicandos Doubte thou not but Christe Jesus as Man is there nowe from whence he shal comme And heare thou wel in minde and faithefully beleeue the Christian Confession That Christe is Risen againe from the Deade And Ascended into Heauen And Sitteth at the Right Hande of the Father And that he shal comme againe from thence and from no vvhere els to Judge the quicke and the Deade Againe he saithe Homo secundum Corpus in Coelo est de loco migrat cùm ad alium locum venerit in eo loco vnde venit non est Christe as Man accordinge to his Body is in Heauen and passeth from place to place and vvhen he commeth to an other place he is not in the other place from vvhence he came Likewise againe Secundum Praesentiam Maiestatis semper habemus Christum nobiscum Secundum Praesentiam Carnis rectè dictum est Discipulis Me autem non semper habebitis Accordinge to the Presence of his Maiestie wee haue Christe euermore with vs But accordinge to the Presence of the Fleashe it is true that Christe saide to his Disciples Me you shal not haue alvvaies vvith you So saithe the Holy Father and Martyr Vigilius Del Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem ait Ecce ego vobiscum sum vsque ad Consummationem saeculi The Sonne of God accordinge to his Manhoode is gonne from vs But accordinge to his Godhed he saithe Beholde I am with you vntil the ende of the worlde And againe Et nobiscum est non est nobiscum quia quos reliquit Humanitate non Deseruit Diuinitate Christe is with vs and yet he is not vvith vs For vvhome he leafte touchinge his Humaine Nature or his Body touchinge his Godhead he leafte them not And againe Verbum vbique est Caro autem eius vbique non est The Woorde or Godhed of Christe is euerywhere but his Fleashe or Body is not eueryvvhere So saithe S. Cyril Etsi Corpore abfuero Praesens tamen ero vt Deus Although I be Absente as touchinge my Body yet as God I wil be Presente And to leaue an infinite number of other Learned and Catholique Fathers that haue written the like Origen saithe thus Secundum Diuinitatis Naturam non peregrinatur à nobis Peregrinatur secundum dispensationem Corporis quod suscepit Christe accordinge to his Godhed is not a stranger to vs But he is a stranger accordinge to the dispensation of the Body that he receiued Thus is Christe bothe Absente and Presente Presente in Maiestie Absente in Body And in this sense Chrysostome saithe Semper nobiscum est Christus Neque enim nisi nobiscum esset Christus superesset Ecclesia Christe is euermore Presente with vs. For onlesse he were presente the Churche of God coulde not continewe But M. Hardinge saithe Howe can yee make good that by Faithe wee receiue his Body and Bloude By Faithe wee receiue Grace c. This question shoulde
Creatures O M. Hardinge haue more reuerence to Goddes Woorde It is Holy It is it whereby you shal be Iudged Haue better regarde hencefoorthe to that ye write Christe him selfe saithe Filius Hominis non venit vt perdat Animas Hominum sed vt seruer The Sonne of Man came not to destroie the Soules of men but to Saue them Here in fauoure of your Accidentes ye haue leafte out the Soules of Menne whiche was the knot of the whole And so there muste needes appeare in you either grosse ignorance or wilful corruption M. Hardinge Seeinge then there is a change by al consent and certaine it is that the change is not in the Accidentes because wee see them remaine as they were before and God deceiueth not our lenses in their true and proper obiecte whiche is colour taste smel c. It musts needes be that the change be in substance whiche is to sense incomprehensible The B. of Sarisburie There is a change in the Bread saith M. Harding But not in the Accidentes thereof Ergo in the Substance In like order of reason he might haue saide It is not a Fearnbushe Ergo it is a Foxe Ye maie not looke M. Hardinge to steale thus awaie with so simple Sophismes This poore shifte emonge Children is called Petitio Principij Your Minor wherein standeth the whole doubte and whiche by somme Authoritie or shewe of reason one waie or other ye should haue proued true ye haue paste it steily ouer without any manner of prouse at al and presume it onely to be true And so the whole weight hereof standeth not by Truthe or Reason but hangeth onely by presumption For what Doctoure or Father euer tolde you or made you so certaine that in the Breade there is no change touching the Accidentes Ye saie your senses tel you that the Accidentes remaine stil as they were before And the same senses also tel you as S. Augustine saithe that the Substance of the Breade remaineth stil as it was before But wil you so suddainely forsake your olde Lesson Wil you nowe put this mater in Compromisse to your senses Howe often and how sadly haue you tolde vs that these be cases of Onely Faithe and that in the Iudgemente hereof bothe Sense and Reason muste be abandoned And haue you forgotten that Chrysostome saith Nihil sensibile tradituÌ„ nobis est à Christo Quaecùnque Christus tradidit insensibilia sunt There is no sensible thing deliuered vnto vs by Christe in these Mysteries And againe VVhat so euer thinges Christe hath geeuen vs they are vnsensible If they be thinges vtterly vnsensible how then can they be iudged by your senses Why comme ye not foorthe with the Learned Doctours and Catholique Fathers of whom ye saie ye haue sutche plentie If it be true as you saie that there is no change in Accidente why is it not proued If it be ralse why is it auouched Tel vs howe longe shal wee be bounde to your bare woorde Verily S. Augustine woulde haue tolde you that this change is in Accidente and not in Substance For thus he saith as it hathe benne often remembred Nisi Sacramenta Similitudinem quandam haberent earum rerum quarum Sacramenta sunt Omninò Sacramenta non essent Ex hac autem Similitudine plaerunque rerunt ipsaeum nomina accipiunt Onlesse Sacramentes had certaine likenesse of the thinges of whiche they be Sacramentes then in deede they were no Sacramentes And of this likenesse oftentimes they beare the names of the thinges them selues Againe he saithe Secundum quendam modum Sacramentura Corporis Christi Corpus Christi est The Sacrament of Christes Body after a certaine manner is Christes Body And againe Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saie This is my Body when he geue a token of his Body Likewise saithe Tertullian expounding openinge the meaning of Christes woordes Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saie This is a Figure of my Body You knowe M. Hardinge that Modus Simile Dissimile Signum and Figura be in the Predicamente of Qualitie and therefore perteine to Accidente and not to Substance So Chrysosstome where as he amplifieth the Change of the Breade in the Sacramente of Thankesgeuinge he addeth inmediately withal Sic etiam in Baptismo Euen so is it that is to saie The like change there is in the VVater of Baptisme In these Mutations the Substance remaineth stil But the Respecte or Qualitie or Accidente is changed And this is it that S. Ambrose saide before Sunt quae erant in aliud mutantur In Substance they are the same they were before But in Accidente or Qualitie they are turned into an other thinge M. Hardinge And here wee putte you in minde of your falsefieinge of Theodorites woordes in that ye make him to saie in your Englishe The Mystical Signes to remaine in their former Substance Fourme and Kinde where he saithe not so but in theire former Substance Figure and Shape Ye knowe pardy there is greate difference betweene the Kinde of a thinge and his Shape The oftener ye vse that falsebed as ye vse it very often the more shal ye be espied to be false teachers and growe out of credite where truthe is loued The B. of Sarisburie If there be any falsehoode or faulte herein by your owne Confession it is the Interpreters and not the Authours You knowe wel Our contention is not of the Shape of Breade but of the Substance Theodoretus saith The Breade departeth not from his owne Nature but remaineth stil in the former Substance Figure and Fourme Sate you as Theodoretus saithe Confesse plainely as he doothe that the Substance of the Breade remaineth stil and with good leaue take the Shape vnto your selfe And yet I sée no greate cause why ye should so mightily crie out False Teachers Falsehed Falsifieinge for that the Interpreter hathe expounded this Latine woorde Forma by this Englishe woorde Kinde For as it is proued before by sundrie examples more at large in the Anciente Fathers these two woordes Forma and Natura are often vsed for one thinge Athanasius saithe Natura Essentia Genus Forma vnuÌ„ sunt Nature substance Kind and Forme be al one Certainely if the very Substance of the Breade should remaine as Theodoretus saithe and yet the Kinde of yâ— Breade should not remaine it were awoâ—nder For as there is no Kinde without Substance So is there no Substance without Kinde M. Hardinge The woordes whiche ye recite out of S. Augustines Sermon Ad Infantes we finde in Bedevpon the tenthe Chapter of the firste Epistle to the Corinthians The whole place is this This thinge which ye see in the Aulter of God ye haue sene it also in the night paste But what it was what
it meaneth the Sacramente of how great a thinge it conteineth as yet ye haue not heard That then whiche ye sawe is Breade and Chalice whiche euen your eyes tel you But that whiche your Faithe requireth to be instructed of Breade is the Body of Christe the Chalice his Bloude If the Substance of Breade remained as before Consecration what neede had they to learne what it were For of them selues they might know we the thinges proponed to be Breade and VVine But S. Augustine ye saie calleth that they sawe Breade and VVine Yea Sir so it was so farre as theire eies tolde them But what their faithe ought to tel them he instructeth them saieinge Breade to witte is the Holy Body of Christe To this Construction muste wee stande by S. Augustine him selfe so set foorthe The B. of Sarisburie S. Augustines woordes are plaine yenough howe so euer it like you to shaowe them with your Gloses Thus he saithe Quod vidistis Panis est Calix quod vobis etiam Oculi vestri renuntiant The thinge that you sawe is the Breade and the Cuppe whiche thinge your eies doo reporte vnto you Where also maie be noted as by the waie that S. Augustine contrarie to your Doctrine M. Hardinge referreth the Iudgmente hereof to the reporte and trial of the senses And againe he saithe of him selfe in the like case Vereor ne ipsis sensibus nostris facere videamur iniuriam quando id loquendo suademus vbi omnes Vires officiumque Sermonis facillimè superat euidentia Veritatis I feare me wee shoulde doo wronge vnto our Senses if wee would goe about to proue that thinge by speakinge wherein the euidence of the Truthe it selfe passeth al dewtie and power of Speache How be it S. Augustine saithe further Quod autem Fides vestra postulat instruenda Panis est Corpus Christi Calix Sanguis This Obiection maie be answeared by that is saide before These twoo saieinges are bothe true Hesychius saithe Mysterium nostrum simul Panis Caro est Our Mysterie is bothe Breade and Fleashe It is Breade in Substance in deede It is also the Body of Christe not in Substance but in a Mysterie Your owne Glose saithe as it is before alleged Dicitur Corpus Christi sed impropriè Vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe but vnproperly or not in dowe and vsual fourme of speache The meaninge thereof maie be this It is called Christes Body that is to saie It Signifiethe Christes Body In a Sacramente wee muste beholde not onely the outwarde Elemente but also the thinge it selfe whereof it is a Sacramente S. Augustine saithe Si ad ipsas res visibiles quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the visible Creatures wherein the Sacramentes are ministred who knoweth not they be thinges corruptible But if wee consider the thinge that is wrought thereby who seeth not It cannot be corrupted And in the same place before alleged S. Augustine fully expoundeth his owne meaninge in what sense the Breade maie be called the Body of Christe These be his woordes Christus leuauit Corpus suum in Coelum vnde venturus est vt iudicet viuos mortuos Ibi est modò sedens ad Dextram Patris Quomodò est Panis Corpus eius Et Calix vel quod habet Calix quomodò est Sanguis eius Ista Fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Christe hathe lifted vp his Body into Heauen from whence hee shal comme to iudge the quicke and the deade There is hee nowe sittinge at the Right Hande of the Father Hovve then is the Breade his Body And the Cuppe or that is in the Cuppe howe is it his Bloude His answeare is this O my Brethren these be called Sacramentes for that in them one thinge is seene and an other thinge is vnderstanded Thus therefore the thinge that wée sée with our Bodily eies is the very Nature and Substance of Breade but the thinge that wee see with our Faithe is the very Natural Body of Christe sittinge in Heauen and represented vnto vs in the Mysteries Nowe I beseeche thée good Christian Reader marke what Discante M. Hardinge plaieth vpon these woordes S. Augustine saithe Beleeue the Iudgemente of your eies M. Hardinge saithe Senses be deceiteful Beleeue not the Iudgemente of your eies S. Augustine saithe The thinge that you see is Breade M. Hardinge saithe It is not so it is no Breade So handsomely this Glose groweth to the Texte The Apologie Or that whiche Origen saithe The Breade whiche is Sanctified by the Woorde of GOD as touchinge the Material Substance thereof goeth into the Belly and is caste out into the priuie M. Hardinge In alleginge Origen Sir Defender ye plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes For they be not as you recite them but thus Ille cibus qui sanctificatur per Verbum Dei pèrque obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur That meate whiche is Consecrated by the VVoorde of God and by Praier accordinge to that Material whiche it hathe it goeth into the belly and is voided foorthe into the Priuie Here neither nameth he Breade as you doo to cause the people to thinke it is but very Breade but meate And that you haue in your Latine ▪ Quod quidem ad Materiam attinet whiche is by your Interpreter As touchinge the Material Substance thereof it is not Origens but your owne forged stuffe to deceiue the ignorante withal to th ende they might be moued by your false handlinge of that Doctour to beleeue the mater and Substance of very Breade to remaine He speakethe not of the mater of Breade but of that whiche is Material in this Sacramente meaninge the Accidentes or Qualities remaininge after Consecration whiche be Material but not the mater it selfe of Breade as Mater is taken for the one parte of a perfect Substance and the same Accidentes be voided foorthe as Origen had good cause by occasion of Christes woorde to declare you had none to recorde the same But it liked your filthy sprite withe vile woordes to bringe that Holy Mysterie and Blessed Sacramente into contempte VVherein ye do the Deuil Authour of al Herisies the greatest seruice that maie be deuised The B. of Sarisburie Heresies false plaie Falsehed Falsifieinge Vile vvoordes Filthy Spirites are nowe becomme M. Hardinges ordinarie and vsual Eloquence Here haue we corrupted as he saithe and belied Origen for that wee place this woorde Panis in steede of Cibus And for that wee saie Panis quod ad Materiam attinet in steede of these
woordes Cibus iuxta id quod habet materiale This is Forges stuffe This is Homble and shameful corruption to deceiue the ignorante He that knâ—we not M. Hardinges modestie and manner of writinge woulde thinke these Tragical termes shoulde beare somme weight For sober menne seldome vse thus to crie without somme cause Touchinge these woordes Cibus Panis Materiale Materia if there be any thinge that maie mislike him it shal be laweful for him to refourme the same to vse either the one woorde or the other at his pleasure Wee stande onely vpon the Substance of mater and seeke no sutche wanton aduantages by shifte of woordes Neuerthelesse Origen him selfe as it appeareth was not so dangerous in the case For whereas M. Hardinge so sharply ouerlooketh vs for once vsinge this woorde Panis in steede of Cibus Origen him selfe vseth the same woorde Panis Seuen times togeather in the selfe same place without reproufe Like as S. Paule also fiue times in one place calleth it Panis And S. Cyril calleth the portions thereof fragmenta Panis peeces of Breade And yet were none of these euer condemned therefore as Corrupters and Falsifiers But I beséeche you M. Hardinge if this woorde Cibus Meate whiche Origen vseth and you séeme to allowe were not Breade what kinde of Meate then wil you cal it Pleashe Fishe or Fruite I trowe it was not You safe Origen meante thereby your Fourmes and Accidentes and Shevves of Breade Nowe verily this was but a quaisy Meate and I marueil that euer any wise man woulde cal it Meate Irenaeus saithe Of the same Meate is increased and consisteth the Substance of Our Fleashe And Rabanus saithe Sacramentum in alimentum Corporis redigitur The Sacramente whiche is the Breade is turned into Our Bodily nourishemente Touchinge the other fowle faulte M. Hardinge saithe his Accidentes and Qualities be thinges Material but the Mater it selfe he saithe they be not But where learned he this strange Doctrine What Diuine what Philosopher what Logician what Sophister what wise man euer taught him thus to saie Certainely Accidentes and Qualities be Accidentales Formae and in the Scholes are called thinges Formal whiche are as farre from thinges Material as Fire from Water Notwithstanding these menne haue power to make of Accidentes Substance Of Fourmes Maters Of thinges Formal thinges Material and of one contrarie to make another al this onely of them selues without any manner other Authoritie M. Hardinge saithe that the Meate whereof Origen speaketh is a Material for this is the Light and clearenesse of his Eloquence but not Materia and by this pretie distinction he thinketh the whole mater is fully discharged And emongste the ignorante that cannot iudge perhaps he maie seeme to saie somewhat But Origen him selfe that beste vnderstoode his owne meaninge calleth the same Meate in the same place by expresse and plaine woordes not onely a thinge Material but also the very Mater of Breade it selfe His woordes be these Nec Materia Panis sed super illum dictus sermo est qui prodest non indignè Domino comedenti It is not the Mater of the Breade but the woorde spoken ouer it that profiteth him that Eateth not vnwoorthily for the Lorde Nowe Iudge thou indifferently Gentle Reader how iust causes M. Hardinge had to moue these Tragedies Further he saithe It liked our filthy Sprite with vile woordes to bringe the Holy Mysteries into contempte and therein doo the Diuel great seruice O M. Hardinge some other speache would better become a man of your grauitie Sutche liquoure seldome floweth from the Sprite of God We neither encrease or diminishe nor any waie alter the woordes of Origen but laie them foorth plainely and simply as we finde them For thus he writeth Ille Cibus qui sanctificatur per VerbuÌ„ Dei per Obsecrationem iuxta id quod habet Materiale in Ventram abit in secessum eijcitur Coeterùm iuxta precationeÌ„ quae illi accessit pro portione Fidei fit vtilis The Meate that is Sanctified by the Woord of God and by Praier according to that Material parte that is in it passeth into the belly and so foorth into the Priuie c. If there be any Filthinesse or Villanie herein it is this Ancient Fathers whom ye ought not so vncourteously to reuile for Vncleanenesse of Sprite it is not ours Howe be it this is not Origens onely Iudgemente but the general and agréeable Doctrine of al others the Catholique Fathers And to allege one in stéede of many S. Augustine saithe as he is before alleged Si ad res ipsas quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the thinges them selues wherein the Sacramentes be Ministred who knoweth not that they be thinges corruptible But if wee consider the thinge that is wrought thereby who seethe not that it cannot be corrupted The Holy Fathers speake not thus of Christes Body but of the Breade whiche is the Sacramente of Christes Body So saithe S. Ambrose Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostra Substantiam fulcit The Breade that I meane is not this Breade of the Sacramente that passeth into the Body but the Breade of Euerlastinge Life that maineteineth the Substance of the Soule Nowe if there were sutche filthinesse as you haue imagined in the Holy Learned Bishoppes and Doctours of the Churche for vtteringe these and other like woordes of the corruptible Creatures of Breade and Wine what cleane Sprite then is there in them that speake so filthily of Christes Body it selfe beinge nowe Vncorruptible and Glorious at the Right Hande of the Father Hereof I had occasion to speake sommewhat in my Former Replie Alexander of Hales saithe Quidam dicunt vbicunque ponantur Species siue in mundo loco siue in immundo siue in Ventre Muris ibi est Corpus Christi Somme saie where so euer the Fourmes or Accidentes be laide whether the place be cleane or vncleane yea though it be in the Mouses belly yet there is the Body of christe Againe he saithe Si Canis vel Porcus deglutiret Hostiam Consecratam integram non video quare Corpus Domini non simul traijceretur in ventrem Canis vel Porci If a Dogge or Hogge shoulde swallowe downe the Hoste Consecrate beinge whole I see no cause to the contrarie but the Body of Christe maie passe withal into the belly of the Dogge or of the Hogge Likewise your owne Clemens whom ye so often cal the Apostles Felowe writeth thus Ne Murium stercora inter fragmenta Dominicae Portionis appareant Let not Mise dounge be founde emong the fragmentes or peecces of the Lordes Portion Hée meaneth the Sacramente Your owne Catholique allowed Glose saith Corpus Christi potest euomi The Body
figure and fourme Then is it to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this generation of the Vine Of this I saie whereof now I haue dronken whiche is vnder the fourme of wine my Bloude whiche am the true Vine For whereas this Apologie saithe it is wel knowen that the fruite of the Vine is VVine and not Bloude it seemeth to declare that the Authours thereof are igâ—orant in the holy Scriptures where they might haue founde the fruite of some Vine to be called Blouâ—â— For Iucob saide to his sonne Iadas bearing the Figure of Christe He shal wasshe his robe in VVine and his cloke in the Bloude of a Grape Lo a Grape hathe his Bloude a Grape is the fruite of the Vine and therefore it is not wel knowen that the fruite of the Vine is not Bloude The Holy Ghoste did in these woordes of Iacob prophecie that Christe the true Vine should geue the Grape of his Body to be pressed vpon the Crosse from whence the VVine was shedde whiche is in our Chalice as Chrysostome also noteth And now is it no wonder if we expound yâ— woord Vine mystically O what strength Truthe hath howe plainely she dareth to shewe her face râ—tt nipping the Scriptures nor misenglishinge them nor dissemblinge any iote that may seeme to make againste hir The B. of Sarisburie Marke Gentle Reader howe mightily M. Hardinge wrastleth and what paines he takethe to drawe this place to his pourpose Firste he assureth vs for certaine that Christe spake these woordes Before the Consecration and that therefore they perteine nothinge to the Sacramente Neuerthelesse afterwarde he graunteth as he saithe of his free liberalitie that Christe spake the same woordes After the Consecration that they perteine specially to yâ— Sacramente And yet againe vpon further affiance and boldnesse of the cause he séemeth to saie It maie be that Christe spake the same woordes at bothe times that is as wel After the Consecration as Before Againe he saithe S. Lukes rehearsal is more likely then S. Mathewes For that S. Luke writeth eche thing in Order and S. Mathe we out of Order Againe One Cuppe is firste the Wine of the Olde Testamente and immediately after the same Cuppe is the Wine of the Newe Testamente Againe The Kingedome of God sommetime is the state of the Churche sommetime it is the state of Glorie Againe The Fruite of the Grape sommetime is very Natural Wine sommetime it is the very Bloude of Christe Notwithstandinge Steuin Gardiner saithe that neither the Natural Wine nor Christes very Bloude but the Accidentes and Fourmes are the Fruite of the Vine Yet againe he saithe Christe Dranke his owne very Bloude at the Supper and euen nowe him selfe Drinketh the same his owne Bloude in the kingedome of Heauen In the ende M. Hardinge after he hathe wel wandred and walked him selfe bothe Before and After In Order and out of Order This Waie and that Waie with the Olde Cuppe and with the Newe and hathe wel stated him selfe by coniectures and likelihoodes at the laste be bloweth vp the Trâ—umphe with a iolly corrage and crieth out O what strength Truthe hathe and howe plainely she dareth to she we her face Here by the waie a man might demaunde of M. Hardinge notwithstandinge the greate Confidence he pretendeth in his cause If Christe spake these woordes Before the Consecration of the very Natural Wine of the Grape and of the Ceremonial Cuppe of the Old Lawe howe dranke he then afterward of the same Natural Wine of the Grape after a Newe Sorte or howe was the same Natural Wine fulfilled in the Kingdome of God If Christ spake yâ— same woord After the Consecration the Substance of Wine by these mennes fantasie beinge vtterly abolished and nothinge there remaininge but onely the Accidentes howe was it then the Fruite or generation of the Vine But to leaue these vnfruiteful gheasses vntil M. Hardinge haue better agreed with him selfe vpon somme certainetie wee saie that the Cuppe of Blessinge whiche Christe calleth the Cuppe of the Newe Testamente not withstandinge it were made in a Mysterie the Sacramente of Christes Blonde â–ª yet in Nature and Substance was very Wine stil and as Christe him selfe â—â—lleth it the very Fruite and generation of the Grape as it was before The woordes of the Euangeliste S. Mathewe are very plâ—â—ne Hee tooke the Cuppe and when hee had geuen thankes hee gaue it them saieinge Drinke ye al of it For this is my â—loude of the Newe Testamente that is shedde for many â–ª for the Remission of Sinnes I saie vnto you that I wil not Drinke hencefâ—ourthe of this Fruite of the Vine vntil that daye when I shal Drinke it Newe with you in the Kingedome of my Father To auoide the manifeste truthe of this rehearsal M. Hardinge saithe S. Mathewe vttered one thinge for an other the Later for the Former the Cuppe Consecrate for the Cuppe Vnconsecrate and placed his maters out of order And by this poore shifte he thinketh the Storie of the Gospel is fully answeared But let vs see what the Learned Fathers haue iudged and written in this behalfe So shal the weight of these coniectural gheasses and the Face of M. Hardinges Truthe whiche he so mutche magnifieth without cause the better appeare Clemens Alexandrinus hereof writeth thus Quòd Vinum esset quod benedictuÌ„ est Christus ostendit dicens Discipulis Non bibam ex Fructu Vitis huius donec bibeâ—o ipsum vobiscum in Regno Patris mei That it vvas VVine that was Blessed at the Supper Christe him selfe shewed his Discipses saieinge I vvil nomore Drinke of the Fruite of this Vine vntil I shal Drinke it with you in the Kingedome of my Father What so euer it shal Please M. Hardinge to thinke of the sense hereof he muste needes confesse the woordes are very plaine Likewisâ— saithe S. Cyprian Dominus Sanguinem suum Vinum appellauit de botris acinis plurimis expressum atque in Vinum coactum The VVine pressed our of Clusters and manie Grapes and so made VVine Our Lorde called his Bloude S. Augustine saithe Et Vinum fuit in Redemptionis nostrae Mysterio cùm Dominus diceret Non bibam à modo de hoc genimine Vitis There vvas VVine in the Mysterie or â—acramente of Our Redemption when Our Lorde saide I vvil nomore Drinke hencefoorthe of this Fruite of the Vine Here note thou good Reader howe handsomely S. Augustine and M. Hardinge agree togeather S. Augustine saithe plainely it vvas the Sacramente M. Hardinge saithe plainely it vvas not the Sacramente S. Augustine saithe These vvoordes vvere spoken after the Consecration M. Hardinge findeth faulte with S. Mathewes order and saithe They vvere spoken before the Consecration S. Augustine folowing the plaine woordes of Christ saithe It vvas VVine
M. Hardinge folowinge his owne woordes againste bothe S. Augustine and Christe too saithe vndoubtedly It vvas no VVine Againe S. Augustine saithe Dominus per Vini Sacramentum commendat Sanguinem suum Quid enim aliud Nouum Vinum nisi Immortalitatem renouandorum Corporum intelligere debemus Our Lorde by the Sacramente not of Fourmes or Accidentes but of VVine commendeth vnto vs his Bloude For what other thinge maie wee vnderstande the Nevve VVine to be but the Immortalitie of our Bodyes that shal be reuewed S. Chrysostome saithe Cùm Dominus hoc Mysterium traderer Vinum tradidit Etiam post Resurrectionem sine Mysterijs in simplici mensa Vino vsus est Ex genimine ait Vitis quae certè Vinum non Aquam producit Our Lorde when he deliuered this Mysterie deliuered not Accidentes but VVine And after his Resurrection being at a plaine table without the Mysteries he vsed VVine For so he saithe Of the fruite of the Vine VVhiche vine surely beareth not VVater but VVine M. Hardinge saithe Who so euer expoundeth these woordes as spoken of yâ— Mysteries belieth bothe the Holy Fathers and Christe him selfe S. Chrysostome expoundeth the same woordes as spoken of the Mysteries and to that pâ—urpose applieth the woordes of Christe Therfore by M. Hardinges Conclusion he belieth bothe the Holy Fathers and Christe him selfe In like manner S. Hierome saithe Christus in Typo Sanguinis sui non obtulit Aquam sed Vinum Christe in the Signification of his Bloude offered not Water but Wine By these fewe I truste it maie easily appeare to the indifferent Reader howe iuste cause M. Hardinge had thus to proclaime and publishe the Face as he saithe of his Truthe and with sutche courrage and countenance to crie out that wée haue wilfully corrupted the woordes of Christe M. Hardinge saithe further These Defenders adde of their owne heades It is VVel knovven that the Fruite of the Vine is VVine and not Bloude I thoughte M. Hardinge would not haue piked so simple a quarrel to these woordes of whose heade so euer they had benne added For I trowe he hathe but seldome hearde or seene that a Natural Vine hath borne Natural Bloude Now be it these woordes proceded not altogeather of our owne heades S. Chrysostome also of his heade vttered the same For thus he writeth Ex genimine Vitis quae certâ— Vinum producit not Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not VVater but VVine S. Cyprian saithe Inuenimus Vinum fuisse quod Dominus Sanguinem suum dixit Wee finde it was VVine that our Lorde called his Bloude And Dionysius Lyra and other like Doctours of M. Hardinges owne side saye De hoc genimine Vitis id est de Vini quod generatur in Vinea Of this Fruite of the Vine that is to saie Of the VVine that groweth of the Vine Againe M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this Generation of the Vine as if there were somme maruilous greate difference bitweene these twoo woordes Fruite and Generation And this thinge hee saith is wel woorthy to be noted Verily the difference bitwene these two woordes is as greate as is the difference bitwéene Ensis and Gladius or Liber Codex bitweene which woordes sound onely excepted it is harde to discerne whether is other M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine Yet S. Hilarie saithe Bibentes ex Vitis istius Fructu Drinkinge of the Fruite of this Vine If these woordes as beinge doubtefully spoken maie be shifted into some other sense Yet Clemens Alexandrinus as he is before alleged as he is translated by Gentianus Heruetus saithe plainely Non bibam de hoc Fructu Vitis I wil nomore Drinke of this Fruite of the Vine And S. Cyprian somewhat in plainer wise saithe Non Bibam ex ista Creatura Vitis I wil nomore Drinke of this Creature of the Vine Therefore I thinke M. Hardinge him selfe wil saie This note was not greately woorthe the notinge Yet farther he saith These Defenders seeme to be Ignorante of the Holy Scriptures VVhere they might haue founde the Fruite of somme Vine to be called Bloude For Iacob saide of Christe He shal washe his Robe in VVine and his Cloke in the Bloude of a Grape It is a harde shifte M. Hardinge so suddainely to conueie the mater from ordinarie vse of speache vnto an Allegorie Wée speake of a Natural grovvinge Vine whiche wée saie beareth not Bloude but onely Wine But as touchinge that ye saie Christe is called a Vine in the Holy Scriptures it is onely an Allegorie or a Figure of speache For although Christe for cèrtaine properties maie be resembled vnto a Vine â–ª yet is he not therefore verily in déede a Natural grovvinge Vine Therefore it was greate violence thus to force yewoordes of the Scriptures to this purpose Otherwise by the like phrase of speache one saithe Lachryma est quidam Animae Sanguis A teare is a certaine Bloude of the Soule And S. Augustine saith Vident SanguineÌ„ CorpoiuÌ„ Animarum Sanguinem non vident They see the Bloude of the Bodies but the Bloude of the Soules thei see not An other called Wine Terrae Sanguinem the Bloude of the Earthe Yet maie not M. Hardinge saie that either the Soule of Man or the moulde of the Earthe in déede hath Natural Real very Bloude These be onely certaine Figures Fourmes of speache But Christe when he saide I wil nomore Drinke of this fruite of the Vine Spake plainely simply without Figure And therefore Chrysostome saith as it is alleged before Ex genimine Vitis quae certè Vinum producit non Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not Water but Wine But Chrysostome saithe The Wine that was shedde from Christes Body that is to saie the Bloude of Christe is in the Cuppe This is true as in a Mysterie or by a Figure of speache bicause Christes Bloude is represented in the Cuppe Otherwise if wée speake simply plainely and without Figure Chrysostome saith In vasis Sanctificatis non est ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Sanctified vessels there is not the very Body of Christe in deede but a Mysterie of that Body is therein conteined The Apologie Cap. 14. Diuision 1. And in speakinge thus wee meane not to abase the Lordes Supper or to teache that it is but a colde Ceremonie onely nothinge to be wrought therin as many falsely sclaunder vs we teache For we affirme that Christe dooth truely presently geeue him self wholy in his Sacramentes In Baptisme that we maie put him on in his Supper that wee maie Eate him by Faithe Sprite
reuelabitur in nobis Reputo igitur saniorem Theologum fideliorem Catholicum Scripturia Sanctis magis concordem qui tale Meritum simpliciter abnegat VVhat woorthy thinge doo wee that wee maie be founde in the Felowshippe of the Heauenly Sprites The Apostle saithe I Judge that the afflictions of this time are not woorthy of that Glorie that shal be reueled in vs. Therefore I take him to be the â—ounder Diuine the Faithefuller Catholique and more agreeable to the Holy Scriptures that vtterly denieth al sutche kinde of Merite But ye wil saie If wée finde Our selues voide of Merite howe then shal wee stand and be iustified before God S. Iohn saithe Blessed are they that haue wasshed theire Roabes not in theire owne Merites but in the Bloude of the Lambe And God saithe I wil geeue the thirsty to Drinke of the VVel of Life not for his Desertes but for nothinge The Ancient Father Origen saith Quia Omnia conclusa sunt sub peccato nunc non in Meritis sed in Misericordia Dei Salus Humana Consistit For as mutche as al menne are shutte vp and Closed vnder Sinne novve the Saluation of Man standeth not in mans Merites but in Goddes Mercie S. Augustine saithe Deus in fine Coronabit nos in Misericordia Miserationibus God in the ende wil crowne vs not with the price of our deseruinges but vvith Fauour and Mercies Againe he saithe Pro nihilo saluos facies eos Quid est Pro nihilo saluos facies eos Nihil in eis inuenis vnde salues tamen saluas Quia nihil inuenis vnde salues multum inuenis vnde damnes For Nothinge thou shalt saue them VVhat is meante by these worde For Nothing thou shalt saue them This is the meaninge Thou findeste Nothinge in them vvherefore thou shouldest saue them and yet thou sauest them Thou findest nothinge wherefore thou shouldeste saue them but thou findest mutche wherfore thou shouldest condemne them And againe Omnes in Mortem poena debita praecipites ageret nisi inde quosdam indebita Dei Gratia liberaret Deserued paine woulde throwe al menne into Deathe onlesse the Vndeserued Grace of God deliuered somme frome it S. Basile saithe Non erit Iudicium sine Misericordia Quia non potest homo purus inueniti à sorde ne si vnus quidem tantùm dies sit ab eius natali Iudgement shal not be vvithout mercie For noman can be founde pure and cleane from al filthe no though he be but one daie olde Againe he saithe Haec est nostra integra perfecta gloriatio in Deo quando propriae Iustitiae nos inopes agnoscimus Sola autem Fide in ChristuÌ„ Iustificari This is oure ful and perfite reioicing in God when we acknowledge that wee are voide of any Our owne Righteousenesse and are Iustified by Onely Faithe in Christe So saithe S. Hierome In Christo Iesu Domino nostro in quo habemus fiduciam accessum confidenttiam per Fidem eius non per nostram Iustitiam sed per eum cuius Fide nobis peccata dimittuntur In Christe Jesu Our Lorde in whom wee haue boldenesse and libertie to comme to God and truste and affiance by the Faithe of him not through Our Righteousenesse but through him in whose name Our Sinnes be forgeuen Hereof S. Bernarde in moste godly and comfortable wise concludeth thus Meritum meum Miserationes Domini Non sum ego inops Meriti quam diu ille non est inops Miserationum Si Miserationes eius multae multus ego sum in Meritis Hoc totum est Hominis Meritum si totam spem suam ponat in Domino My Merite is the Mercie of God So longe as God is not poore of Mercie so longe cannot I be poore of Merite If his Mercies be greate then am I great in Merites This is the vvhole Merite of Man if he put his vvhole affiance in the Lorde This is these Defenders Horrible Heresie M. Hardinge whiche you saie mought not so escape your handed The Apologie Cap. 21. Diuision 1. To conclude we Beleue that this our selfe same Fleashe wherein we liue although it die and comme to duste yet at the laste shal returne againe to Life by the meanes of Christes Sprite whiche dwelleth in vs and that then verily whatsoeuer we suffer here in the meane while for his sake Christe wil wipe awaie al teares and heauinesse from our eies and that we through him shal enioie Euerlastinge Life and shal for euer be with him in Glorie So be it M. Hardinge Last of al beleue as ye saie that this very Fleashe shal returne to Life and that for the Spirite of Christe whiche dwelleth in vs. There is no doubte but the Spirite of Christe is sufficient to raise vp their bodies in whom it dwelleth But wee saie that the raising of our Fleashe is also assigned in Holy Scripture to the Real and Substantial eatinge of Christes Fleashe because it is written He that eateth my Fleashe and drinketh my Bloude hathe Life Euerlastinge And I wil raise him againe in the laste daie Therefore the Resurrection of the Fleashe is not onely assigned in Holy Scripture to the Spirite of Christe but also to the woorthy eatinge of his Fleashe And thus we haue confuted the Doctrine wherein ye declare your Faithe and the chiefe groundes whereon ye buylde your New Gospel we haue disproued The B. of Sarisburie The woordes wherein ye finde faulte M. Hardinge are not oures but S. Paules If they be false why did he write them If they be true why doo you blame them Here ye seeme to checke S. Paule and not onely vs. Ye saie The raising of our Fleash is also assigned in the Holy Scripture to the Realle and Substantial Eating of Christes Fleashe But whence had ye these woordes M. Hardinge Where founde ye these Scriptures Dissemble no longer Deale plainely simply It is Gods cause For a shewe ye allege these woordes of Christe written by S. Iohn He that Eateth my Fleashe and Drinketh my Bloude hathe Life Euerlastinge And I wil raise him vp againe in the laste daie These woordes wée knowe and the Eatinge of Christes Fleashe we know But where is your Real and Substantial and Carnal Eatinge Where did S. Iohn euer tel you that Christes Body is Eaten vvith Teethe and conueied further in sutche grosse and fleashely wise into the belly S. Augustine expoundinge the same woordes saithe thus Crede Manducasti Credere in Christum hoc est Manducare Panem Viuum Iste Panis Interioris Hominis quaerit esuriem Beleeue thou in Christe and thou haste Eaten Christe To Beleeue in Christe that is the Eatinge of the Breade of Life This Breade requireth the Hunger of the Inner Man And Nicolas Lyra one of your owne Doctours saithe These woordes of S Iohn perteine nothinge to the Sacramente Thus he saithe Hoc Verbum nihil directè
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
then graunte you that whiche you denie The woordes whereof you gather this pretensed saieinge of Gregorie as I suppose be these If any man hath caught vnto himselfe that name of Vniuersall Bishop in that Churche of Constantinople then the whole Churche whiche God forbid fell from his state when he that is called Vniuersal fell Gregorie vnderstandeth by the name Vniuersall Bishop as him selfe declareth in many places suche a one as is a Bishop altogether and onely so as there be no other Bishop besides him Now if it were graunted that the Bishop of Constantinople were this one and onely Vniuersal Bishop this inconuenience would folowe that with the fall of that Vniuersall Bishop the Vniuersall Churche also fell For where the Churche is there be Bishoppes and where be Bishoppes there is the Churche and a Bishop Vniuersall by Gregorie is as muche as all Bishoppes That this beinge graunted the whole Churche is fallen from the Faithe thus he proueth For saithe he the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies as Nestorius who thinkinge Christe to be two persones and beleuinge that God coulde not be made man ranne to a Iewishe Infidelitie and as Macedonius who denied the holy Ghost to be God VVherefore if the B. of Constantinople be the Vniuersall Bishop accordinge to the sense aforesaide then at the fall of him from the Faithe as when those two before named fell the Churche also falleth as then by this reason when they were Bishops it fell Thus reasoneth S. Gregorie in that Epistle to Mauritius But because to Gregorie it semeth very farre from reason and incredible that the Churche should fall from the Faithe and faile therefore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuersal Bishop and concludeth that the Bishop of that See in any wise can not so be But if the woorde Vnâ—uersall signifie a soueraintie of charge and Supremacie of Gouernement ouer the whole Churche whiche Christe committed to Peter and in Peter to his Successours the Bishoppes of Rome when he saide Feede my Shepe in this sense it is not impious nor erroneus nor contrary to the minde of S. Gregorie to call the Successour of Peter Christes vicare in Earth the Vniuersal Bishop that is to saie the highest of al and hauinge power ouer all other Bishoppes and Bishop of the Vniuersall Churche And as Christe gaue to S. Peter and his successours for the benefite of his Churche a Supreme auctoritie and power â–ª so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his successours the Priuilege of this supreme and moste excellente grace that their Faithe shoulde neuer faile In consideration of whiche singular Priuilege obteined by Christe and graunted to the see Apostolike and to none other Gregorie rebuketh Iohn the Bishop of CoÌ„stantinople so much as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel and against the Decrees of the Canons To conclude if either Gregorie or any other man shoulde saâ—e that the Churche dependeth vpon one man he mighte seeme to saie truthe meaninge rightly and that not alone nor without good Authoritie For suche a saieinge we finde vttered by S. Ierome The safetie of the Churche saithe he dependeth vpon the dignitie of the highest Priesie who if he haue not auctoritie peerlesse and aboue all other there will be so many Schismes in the Churche as there be Priestes VVhich peerlesse auctoritie aboue all other as S. Hierome in that place dothe attribute to ‡ to the Bishop of euery Dioces directly so consequently to Peters Successor to whom it was saide Feede my Sheepe For by what reason in eche Dioces it behoueth one Prieste to be highesâ—ouer other Priestes by the same and in like proportion nolesse it behoueth that in the whole Churche one Bishop be highest ouer other Bishoppes I meane for auoidinge Schismes The B. of Sarisburie Yf yée had better looked on your Bookes M. Hardinge ye woulde not haue benne so hasty in dealinge Lies Wée falsifie not that good Fathers Woordes but reporte them truely as wée finde them For thus he writeth in sundrie places of Iohn the Bishop of Constantinople that firste auanced him selfe aboue al his Brethren and required to be called the Vniuersal Bishop of al the worlde Vniuersa Ecclesia â statu suo corruit quando is qui appellatur Vniuersalis cadit The whole Vniuersal Churche falleth from her state when he falleth that is called the Vniuersal Bishop This is no Lie M. Hardinge Conferre the places yée shal finde the woordes as wee reporte them It standeth not neither with your profession nor with your modestie so vncourteously to vse your tongue We neither Lie our selues nor father Lies vpon the Doctoures God be thanked his cause is sutche as maie wel be maineteined without Lies But to put you further oute of doubte the sense of these woordes ye maie finde often vttered by S. Gregorie in other places Vnto Anastasius the Bishop of Antioche he writeth thus Vt de honoris vestri iniuria taceam si vnus Episcopus vocatur Vniuersalis vniuersa Ecclesia corruit si Vnus Vniuersus cadit To dissemble the iniurie donne to your Honoure if one Bishop be called Vniuersal then if that One Vniuersal Bishop fal the whole Vniuersal Churche goeth to grounde Againe he saithe in the same Epistle Vos eandem causam Nullam dicere non debetis Quia si hanc aequanimiter portamus Vniuersae Ecclesiae Fidem corrumpimus Ye maie not saie This is a mater of no importance For if wee patiently beare these thinges wee destroie the Faithe of the Vniuersal Churche Againe he saithe In isto Scelesto vocabulo consentire nihil aliud est quà m Fidem perdere To consente vnto this wicked Name is nothinge els but to lose the Faithe Againe Flens dico Gemens denuntio Quia cùm Sacerdotalis Ordo intus cecidit foris diu stare non poterit I speake it with teares I tel it with sighe of Harte For seeinge the Order of Priesthoode is fallen within it cannot nowe stande longe without Againe Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes figit vt nulli sit dubium quin nisi vnanimiter fauente Domino cunctorum prouida Pastorum turba concurrat omne quod absit citiùs ouile dilaniet The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche that onlesse by Goddes Grace the prouident companie of al Bishoppes ioine togeather there is no doubte but he wil soone destroie the whole flocke whiche God forbid And againe he compareth the Pride of this name with the Pride of Antichriste and saithe that the one shal woorke the Confusion of the Churche no lesse
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
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
qui non sunt veriti Scripturarum auctoritate Scripturis auctoritatem omnem detrahere En quò perduxit rem tandem Saranas A certaine newe kinde of Prophetes is risen who sticke not by the Authoritie of Scriptures to take away al auctoritie from Scriptures See whither at the length the Deuill hath brought the matter Now afterwarde expoundinge this matter more at large he declareth the Capitaine of that Heresie to haue benne Zwenkfeldius He sheweth that by a Texte of Scripture where Dauid saithe I will heare what our Lorde speaketh in me Zwenkfeldius wente aboute to wil men to heare what God telleth euery man by inspiration rather then to geue attendance to the written woorde of God And whiles Hosius reporteth what Zwenkfeldius saide for the maintenance of his fonde Heresie amonge other his woordes these are which be brought in this Apologie against Hosius and againste the Catholikes whereas it is neither Hosius nor any Catholike that speaketh them but onely Zwenkfeldius him selfe Hitherto we haue shewed that the woordes alleaged in the Apologie vnder the name of Hosius make neither againste him nor against vs as not beinge his woordes nor ours but onely the woordes of Zwenkfeldius VVell what credite maie we geue to this man in expoundinge the VVoorde of God whose true meaninge he maie falsisie at his pleasure because we can not bringe foorthe God him selfe to declare his woordes seeinge he dareth to burthen Hosius with these woordes whiche Hosius him selfe beinge yet aliue can declare to haue another meaninge as the Booke it selfe doothe witnesse to all that liste to reade the same This was a greate faulte to impure so horrible an Heresie to Hosius vniustly This was a greate ignorance to charge him with that Heresie whiche he refuteth and impugneth They are greate crimes and yet suche as might riâ—e of misreporte and ignorance But when he was tolde of them he shoulde of reason haue corrected them He should haue repented with Peter and not despaired with Cain and Iudas But what did he when he vnderstoode he had erred He addeth a Glose farre more malicious then the former errour was For graunâ—inge that Hosius setteth out the matter so as though neither he nor any of his side but the Heretikes Zwenkfeldians spake so this not withstandinge he burtheneth bothe him and the Catholikes with it saieinge that he dissembleth and hideth what he is Syr was this the waie to amende your faulte to graunt that Hosius spake against the Zwenkfeldians and yet to beare men in hande he fauoured them If he had fauoured their Heresie what needed he to refell it But how saie you that Hosius dissembleth and hideth what he is sith that euen here in two places in moste plaine woordes you laie the Zwenkfeldian Heresie to his charge Reade your owne Booke Before the allegation of Zwenkfeldius Heresie saie you not thus VVe saithe he will bid away c. And after the allegation haue you not these woordes This is Hosius saieinge How standeth all this togeather You haue forgotten the Prouerbe that biddeth a lier to be mindefull I can not tell howe to name this kinde of your dealinge lieinge or detraction slaunderinge or malicious speakinge But Sir if Hosius haue spoken euill why geue you not witnesse against him of euill If he haue spoken well euen by your owne confession in reputinge the Zwenkfeldians for Heretikes why finde you faulte with him for his good woordes suche I saie as your selfe confesse to be good You reprooue him who speaketh not against Zwenkfeldius and againe you graunt he speaketh against him and yet because you had once reproued him you will contine we in it without reason learninge or witte But it must needes so be for without pertinacie no man is either a perfite Heretike or a perfite slaunderer If yet you stande in Defence of it all the worlde will accompte you for a desperate persone For no man that euer sawe Hosius woorkes can thinke that he was gilty of that you burthen him with But some man might thinke you were deceiued and mistooke Hosius But sith you graunt you doo not now mistake him and yet charge him with auouchinge that whiche he holdeth for Heresie he that vnderstandeth thus muche of you maye assure him selfe that you are disposed to belie and slaunder Hosius though it coste you the damnation of your Soule For shame man repente and reuoke that for whiche your owne conscience stinteth not to barke at you But Hosius saie they peraduenture will not allowe the woordes of Zuenkfeldius yet he doothe not disallowe the meaninge of the woordes VVell and clerkely reasoned As though woordes were allowed or disallowed for any other so principall a cause as for theire meaninge And therefore he that disalloweth woordes hath muche more disallowed the meaninge of them Yet saie they of the Holy Communion vnder Bothe Kindes he reiecteth the plaine woordes of Christe as Deade and colde Elementes Verely a man mighte thinke this Booke was set foorthe by some ennemie of our newe Englishe Clergie it is so mutche to their defacinge had not theÌ„selues at diuerse times acknowleged it for a whelpe of their owne littour A maÌ„ for his life can not finde one leafe in it without many Lies The B. of Sarisburie I cannot greately blame you M. Hardinge though yée shewe your selfe hote and vehement in defence of Hosius For of him you and somme of your Felowes maie saie as Carneades saide sommetime of Chrysippus Nisi Chrysippus fuisset ego non essem If Chrysippus had not benne then had I neuer benne For had not Hosius benne good vnto you and spared you parte of his furniture sutche as it was your Diuinitie had benne ful bare Ye saie wée reade neither the Olde Writers nor the Newe but are vtterly ignorante and voide of al learninge and in respecte of the Beames of your knowlege knowe nothinge It were a very ambitious and a childishe vanitie to make vauntes of Learninge For as motche as ye seeme desirous of the same of greate Readinge ye shal haue the whole praise and glorie of it M. Hardinge without contention Wée wil rather saie with S. Paule Wee knowe nothinge but onely Iesus Christe Crucified vpon his Crosse Yet notwithstandinge wée are neither so ignorant nor so idle but that wee are hable and haue leasure to reade as wel the Olde Doctours the Fathers of the Churche as also your lighte vnciuile Pamflettes and blotted Papers whiche God wote in al respectes are very Newe And for either of them wee are mutche ashamed in your behalfe For the Olde Doctours Fathers to see them of your parte either of wilfulnesse or of forgeatefulnesse or of ignorance so fowly misused of your owne Papers Nouelties to see them with vntruthe and other vncourteous speache so fully freighted But touchinge Hosius yée condemne vs vtterly either of ignorance or of malice For the woordes wherein wée finde sutche faulte were vttered by him as you saie not as any parte of
Mellitus Iustus Mellitus to be Bishop of London and Iustus to be Bishop of Rochester Which thinges thus declared it foloweth orderly in the storie Then these Warres being ended these Bishoppes Consecrated aftervvarde died the beloued Father Augustine After the Warre he died he saithe and not Before as they haue sithence altered it in the Latine I trwo M. Harding yée are not so mutch amazed with the admiration of your Augustine that yée wil saie he had power to Consecrate Bishoppes and to vse his Archiepiscopal Authoritie beinge deade As for these woordes that wée find reported by the Parenthesis in the Latine as written by Beda Quamuis Augustino iam mùlto anté tempore ad coelestia Regna sublato For as mutche as they are quite contrarie to the very course and order of the storie and specially for that they are not once touched in the Aunciente Saxon Translation sundrie Copies whereof at this presente are extante and to be séene of sutche Reuerende Antiquitie as maie not iustely be called in question therefore wée haue good cause to iudge that the saide woordes haue benne sithence forced and shifted in by somme good skille and policie leste Augustine so holy a man should be founde guiltie of so greate a Crueltie 596 August commeth into Englande 597 598 599 600 601 August receiueth his Palle 602 603 604 August consecrateth Mellitus and Iustus 605 Gregorie dieth The vvarre against the Britaines The Saxon Chronicle of Peterburrough 606 607 608 August dieth Flores Historiar Verily in the Olde Englishe Chronicle it is recorded not onely that this Augustine the Italian Monke by his complainte caused the King of Kente to arme his people against the true and Faithful Christians of this Countrie then beinge in Wales or that he was aliue at the time of the battaile but also that he was him self presente in personne goeinge towarde the same The woordes be these Augustine came againe and tolde kinge Ethelberte that the Britaines woulde not obeie him Wherefore the Kinge was wrothe and sente to Elfrede the king of Northumberland to comme to healpe him to distresse the Britaines of VVales And Augustine the Archebishop of Canturburie mette vvith them at Leicester The King of Leicester at that time was called Brocuale He beinge afraide of the twoo Kinges fledde out of the Lande and came neuer againe And the twoo kinges seised al his landes and departed them bitweene them selues And afterward thei went to wardes Wales The Britaines heard of them and sente menne to them in their shirtes and harefoote to aske mercie But they were so cruel that they had of them no pitie c. Hereby it appeareth that this Augustine not onely enkendled this cruel Warre but also was aliue and present in the Armie Therefore M. Hardinge it shal hencefoorth be good bothe for you and for your Felowes not to aduenture so rasshely in iudgemente before yée knowe Thus mutche briefely as anweare vnto them that so faine woulde haue their Augustine acquited of Pride and Crueltie The Apologie Cap. 1. Diuision 2. Wherein thei doo mutche like to the Coniurers Sorcerers now a daies whiche woorkinge with Diuels vse to saie they haue theire Bookes and al theire Holy and hid Mysteries from Athanasius Cyprian Moses Abel Adam and from the Archangel Raphael to the ende that their conninge being thought to comme from sutche Patrones and Founders might be iudged the more high and Holy After the same manner these menne bicause they woulde haue theire owne Religion whiche they themselues and that not longe sithence haue brought foorth into the world to be the more easily and rather accepted of foolishe personnes or of sutche as cast little whereabout they or others doo goe they are woonte to saie they had it from Augustine Hierome Chrysostome from the Apostles and from Christe him selfe Ful wel knowe they that nothinge is more in the peoples fauoure or better liketh the common sorte then these names M. Hardinge Nay Sirs your selues maie with more reason be likened to Enchaunters Necromancers and VVitches For as they saie that they haue their Bookes and their mysteries from those Doctours and firste Fathers and from Raphael the Archangel but cannot shewe the deliuery thereof by any succession from hand to hande as for example who receiued the same from Raphael from Adam from Abel c. and who kept them from time to time so ye saie also that ye haue your Gospel and euery part of your Doctrine from the Apostles from Christe from the Prophetes from the Patriarkes from heauen from Gods owne bosome who is Father of lightes But ye cannot shewes vs your lauful succession by whom and by whose preachinge as by handes it came downe alonge from Christe and his Apostles vnto you VVhere laie your sacramentary Doctrine hidden bitwene the time of your Prophete Zuinglius and your Patriarke Berengarius Howe and by what deliuery from hande to hand continewed the same those fiue hundred yeeres She we vs your succession VVhere be your Bishops where be your Churches The Doctrine whiche the Catholikes of our Countrie holde and professe as wel touchinge the blessed sacramente as al other pointes of our faithe they haue receiued it of theire Bishops and they of their Predecessours by order vntil they reache to S. Augustine S. Augustine receiued it of S. Gregorie * he of others before him * and they al one of an other by continual aescente vnto S. Peter who receiued it of Christe Christ of God his Father * And this Doctrine we finde taught and plainely set forth in the bookes that S. Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse and the other holy Fathers haue leafte to the Posteritie And so they be witnesses of the truth of the Doctrine which our Bishops haue taught vs. Preache ye and crie ye out neuer so mutche make so many Lawes in your Parlamentes as ye liste imbrue your swordes in the Bloude of the Catholike Christians as ye crie for it in your pulpites yet shal that rocke whereon we staie be too harde for you Neither shal ye euer be able to ouerthrowe the Catholike Churche builded thereupon For certaine we are that neither al your power nor Hel gates shal preuaile againste it The B. of Sarisburie Marcus Varro was woonte to saie Vtile est Ciuitatibus vt se viri fortes etiamsi falsum fit Dijs genitos esse credant It is very behoueful for Cities and Common Weales that menne of Valiante courage beleue thē selues to be the Children of the Goddes yea although in deede it be vntrue Vnto whiche woordes S. Augustine addeth these Haec Sententia cernis quà m latum locum aperiat falsitati Ye see howe large a scope this saieing dooth open to the Mainteinance of Falsehedde Many vaine menne to auance the Nobilitie of theire bloud haue fette their petite degrées somme frō Achilles somme frō Aeneas somme from Hercules and somme from the
aunsweared hee them directly If ye beleeued Moses ye vvoulde beleeue me also For my Doctrine is not so Nevve as you make it For Moses an Authoure of greatest Antiquitie and one to whom ye geue al honoure hath spoken of me S. Paule likewise Though y◠Gospel of Iesus Christe be of many counted to be but New yet hath it saith he a testimonie most old both of the Lavv and of the Prophetes As for our doctrine which we maie more rightly cal Christes Catholique Doctrine it is so farre of from Newe that God who is aboue al most Auncient and the Father of our Lorde Iesus Christe hath leafte the same vnto vs in the Gospel in the Prophetes and Apostles woorkes beinge monumentes of greatest age So that noman can nowe thinke our Doctrine to be Newe onlesse the same thinke either the Prophetes Faithe or the Gospel or els Christe him selfe to be Newe The Apologie Cap. 2. Diuision 1. 2. And as for theire Religion if it be of so longe continuance as they woulde haue menne wene it is why doo they not proue it so by the examples of the Primitiue Chruche and by the Fathers and Councels of Olde times Why lieth so Auncient a cause thus longe in the duste destitute of an Aduocate Fire and swerde they haue had alwaies ready at hande but as for the Olde Councels and Fathers al Mum not a worde They did surely againste al reason to beginne firste with these so bloudy and extreme meanes if they coulde haue founde other more easy and gentle waies And if thei truste so fully to Antiquitie and vse no dissimulation why didde Iohn Clemente a Countrie manne of oures but fewe yeeres paste in the presence of certaine honeste menne and of good credite teare and caste into the fire certaine leaues of Theodorete the moste Auncient Father and a Greeke Bishop wherein he plainely and euidently taught that the Nature of Breade in the Communion is not changed or abolished or brought to nothinge And this didde he of pourpose bicause he thought there was no other copie thereof to be founde M. Hardinge Touchinge the matter you haue deuised vpon M. Clemente he dothe not onely denie it in word that euer he burnte or otherwise destroied any leafe of Theodoritus but also declareth by the whole order of his life and by special regard and loue he beareth to the tonge which that learned Bishop wrote in that he hath euer ben and yet is farre from the wil to burne or destroie any scrappe syllable or letter of Greeke mutche more certaine leaues of the learned Father Theodoritus where any sutche thinge was written as you imagin Nay Wel ye haue the trouthe In very dede he saieth and by sutche waie as a godly and graue man maie auouche a trouth protesteth that he neuer had hitherto any parte of that booke neither in Greeke or in Latine in written hand The B. of Sarisburie This reporte was made in the presence and hearinge of M. Peter Martyr and sundrie other learned menne of whom certaine are yet aliue The reporter was both a Learned man and a graue Father not longe sithence a Bishop in Englande who saide he was presente and sawe the thinge donne with his eies More to saie hereof I am not hable The Apologie Cap. 2. Diuision 3. Why saithe Albertus Pigghius that the Ancient Father S. Augustine had a wrong Opinion of Original Sinne And that he erred and lied and vsed False Logique as touching the case of Matrimonie concluded after a Vowe made whiche Matrimonie S. Augustine affirmeth to be perfite in deede that it maie not be vndonne againe M. Hardinge VVe neuer tooke our selues bounde to any priuate opinion of what so euer Doctoure For al our faithe is Catholike that is to saie Vniuersal sutche as not one Doctour alone but the Vniuersal number of Doctoures haue taught and Christen people haue receiued If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singulerly we folowe them not Mutche lesse do we binde our selues to mainteine what so euer Albertus Pighius hath written Our Doctrine of Original sinne is to be readen in the fifth session of the late Tridentine councel If Pighius dissent from that he dissenteth from vs. But if he stande onely vpon some pointe not yet determined by the Churche his opinion maie be tollerated vntil the Churche define that question VVhen you note the pointe for there are many pointes in that Doctrine then we wil shewe you further our minde therein The mariage whiche is made after a simple Vowe of chastitie standeth in his force by reason that there is more in mariage then was in the bare Vowe For in the simple vowe there is nothinge but a promise made to God without any deliuerance of that thinge whiche was promised But in mariage the man and woman by present acceptation of eche others bonde do make the matter to extende beyonde the nature of a promise Therefore if likewise the vowe made to God were not a simple promise but also a deliueringe of the thinge promised then cannot the mariage folowinge make voide the vowe whiche was not onely promised but also performed The performance is when he that voweth doth professe him selfe in the handes of his Superiour by taking the habite of some Religion or by receiuinge holy orders of the Bishop For in that solemne acte he deliuereth vp al his owne right and power so that now be is not maister of him selfe to geue his Body to any person in mariage or otherwise You shoulde knowe by the Lawe of nature if you woulde consider it that if I promise a horse to one man and afterwarde promise the same and deliuer him to an other that the seconde man is true Lorde of that horse although I haue donne iniurie to him to whom I made the firste promise For the promise with the deliuery is more vaileable to transferre my right in the horse then my promise alone Euen so it is a greate sinne to breake a simple Vowe of chastitie made to God The B. of Sarisburie Howe lightly your Captaine General Albertus Pigghius weigheth the Authoritie of S. Augustine it maie appeare by his woordes For thus he writeth Quòd non solùm incerta sed etiam falsa sit Augustini Sententia ita mihi demōstrari posse videtur Thus me thinketh I am hable to proue that S. Augustines Iudgemente herein is not onely vncertaine but also False And againe afterwarde in the Conclusion Quòd Augustini Sententia non solùm incerta sed etià m certo ' Falsa sit satis mihi demonstratum videtur That S. Augustines Judgemente is not onely vncertaine but also certainely False mee thinketh I haue sufficiently proued And againe Non multùm me mouet Augustini Sententia Mihi non placet Augustini ea de re Definitio Sentētia S. Augustines Judgement dooth not greatly moue me I like not S. Augustines
al theire Holy Seruice to be defiled if it be donne by a good and honest man that hath a Wife M. Hardinge It was not for your pourpose Sirs to vse true dealinge and to alleage the woordes as they are in that olde Councel For they speake of an external Sacrifice whiche the Churche calleth the Masse The same it behoued you to dissemble leste ye bewraied your cause The woordes be these If any man make a difference of a Prieste who hath benne married is though when he sacrificeth a man might not communicate with his oblation be he accursed Those fathers speake euidently of a Prieste who hath sometime ben maried that is to saie before his Priesthode For after Priesthode it was neuer bearde sithens the time of Christe that any Prieste might marie by the Lawe either of the Greeke or of the Latine Churche VVe therefore condemne the mariages of Priestes whiche be made after the takinge of holy orders and saie that he is no good and honeste man but an incestuous Aduouterer that marieth afterwarde The B. of Sarisburie To answeare al your trifles M. Hardinge it were too longe Wée refuse not the names of Oblation or Sacrifice Wée knowe that the Holy Ministration is Commonly so called by the Aunciente Fathers For that as Chrysostome saith it is the Memorie the Remembrance the Samplare the Token of that one Sacrifice that Christe once offered in his Body vpon the Crosse Howe be it the reason hereof that ye would séeme to wreast out of yâ— Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very simple and bewraieth in you either wante of skil or greate corruption For beinge learned in the Greeke tongue ye muste néedes knowe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a Sacrifice but a Ministerie or publike Seruice Plutarchus saithe thus Lictores quasi Litores dicebantur quo'd essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby it appeareth that the Common Hangeman of the Cittie was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche I trowe M. Hardinge yee would not haue to be called a Sacrificer a Sacrifice Pachymeres in his Annotations vpon Dionysius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Diaconos aut eos qui nunc Hypodiaconi appellantur He câ—lleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called Deacons or Subdeacons S. Paule speaking of Kinges Ciuile Princes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut Ministri Dei sunâ— I recken ye wil not saie that either Deacons or Subdeacons or Kinges or Princes had Authoritie to Minister the Holy Communion or as you saie to offer vp the Daily Sacrifice Where as S. Luke saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrantibus illis Chrysostome demaundeth this question Quid est Ministrantibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answeareth Praedicantibus Whereby it appeareth that the Apostles Sacrificinge was theire preachinge It had benne ouer mutche vaâ—itie to note theisâ— thinges had not your vaine quarrel geuen the occasion Certainely there is no mention in the said Councel of Gangra either of your Masse or of your External Sacrifice After Priesthood ye saie it vvas neuer heard sithence the time of Christe that any Prieste might Marrie by the Lavve either of the Greeke or of the Latine Churche This warrant were vndoubtedly true if euery your woord were a Gospel But what if your owne Glose that is to saie the very Ground mother of your Diuinitie stand against you saie Ye warrante vnwisely or if that mislike you vnaduisedly ye knowe not what Verily vpon the Popes owne Decrees ye shal finde it noted thus Multi ex hac Litera dixeruntâ— quâ—d Orientales possunt contrahere in Sacris Ordinibus Of these woordes many haue geathered that yâ— Priestes of the Easte Churche maie marrie being within Holy Orders Nicephorus saith that Eupsychius being a Prieste at Cesaria in Cappadocia married a Wife a litle before that he was Martyred The like he séemeth to write of Apollinaris the Elder that beinge a Prieste Married a Wife at Laodicea In the Councel holden at Ancyra there is a Canon written thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se coniugio copulari quia sic manere non possunt hi si postmodùm vxores duxerint in Ministerio maneant proptereà quâ—d â—is Episcopus licentiam dederit Deacons that receiue orders if at the time of theire admissâ—on they make protestation and saie they wil be married for that they cannot otherwise contine we if they aftervvarde Marrie let them remaine in the Ministâ—â—â— for that the Bishop hath already dispensed with them Chrysostome speaking of the Marriage of Bishoppes saithe thus Quamuis Nupâ—ae plurimum difficultatis in se habeant ita tamen Assumi possunt vt perfectiori vitâ—â—â—â—pedimento non sint Notwithstanding Marriage haue in it mutche trouble yet so it maie be Taken that it shal be no hinderance to perfite life He saith Marriage maie be Taken or chosen And he speaketh namely of the Marriage of Priestes Bishoppes Erasmus saithe The Priestes of the Greeke Churche this daie notvvithstanding theire Orders Marrie Wiues The like writeth Cornelius Agrippa against the Louanians Your owne Glose vpon yâ— Decrees â–ª as I haue alleged before noteth thus Dicunt quâ—d olim Sacerdotes poterant contrahere ante SiriciuÌ„ Thei saie that in olde times before Pope Siricius it was Laweful for Priestes to contracte Matrimonie Likewise Cardinal Caiâ—tane saith Nec ratione nec Authoritate probari potest quâ—d absolutâ— loquendo Sacerdos peccet contraheÌ„do Matrimonium It cannot be proued neither by Reason nor by Authoritie speakinge absolutely that a Prieste offendeth God in Maâ—â—â—nge a Wife So likewise saithe Anselmus in a Dialogue bitwéene the Maister and the Scholare touchinge these maters Defideramus certificaâ—i tua Sotione super Vulgari in toto Orbe quaestione quae ab omnibus pené quotidié ventilatur adhuc lis indiscussa celatur Scilicer An liceat Presbyteris post acceptum ordinem Vxores ducere Wee are desirous by your Answeare to be certified aboute this Common question that is nowe tossed through the worlde and as yet lieth vndiscussed I meane vvhether a Prieste beinge vvithin Orders maie Marrie a VVife Hereby it appeareth that in the time of Anselmus whiche was aboue a thousande yéeres after Christe this mater laie in question and was not yet discussed If ye knewe these thinges before M. Hardinge ye were to blame to dissemble them if ye knewe them not ye were to blame to controlle them I doubt not but it maie appeare by these fewe that sithenâ—e the time of Christes Resurrection sundrie Priestes beinge within Holy Orders haue married Wiues and that not onely in the Gréeke Churche but also in the Churche of Rome The Apologie Cap. 3. Diuision 9. The Auncient Emperoure Iustinian commaunded that in the Holy Administration al thinges should be pronounced with a cleare lowde
Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y◠Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let
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
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem
de Ecclesia qui Spirituales Christiani fuerunt relicta Corporali Ecclesia quam perfidi occupauerant violentia exierunt ab illis Magis autem illi exierunt à nobis sicut Iohannes exponit Non enim ille de Ecclesia exire videtur qui corporaliter exit sed qui Spiritualiter Veritatis Ecclesiasticae Fundamenta reliquit Nos enim ab illis exâ—uimus Corpore illi à nobis animo Nos enim ab illis extuimus Loco Illi à nobis Fide Nos apud illos reliquimus Fundamenta parietum Illi apud nos reliquerunt Fundamenta Scripturarum Nos ab illis egressi sumus secundum aspectum Hominum Illi autem à nobis secundum Iudicium Dei. Relicta est autem deserta ex quo de illa Corporali Ecclesia Spiritualis exiuit Id est de populo suo qui videbatur Christianus non erat Populus iste exiuit qui non videbatur erat Magis autem secundumquod diximus illi à nobis exierunt quà m nos ab illis Euen so touchinge this Nevve Hierusalem whiche is the Câ—urche they that were Spiritu Christian menne lecuinge the Bodily Churche whiche the wicked by violence had inuaded departed out from them Or as s S. Iohn expoundeth it they rather departed out from vs. For he seemeth not in deede to departe from the Churche that Bodily departeth but he that Spiritually leaueth the Fundations of the Ecclesiastical Truthe VVe haue departed from them in Body they haue departed from vs in Minde VVe from them by Place they from vs by Faithe VVee haue leafte with them the Fundations of the VValles They haue leafte with vs the Fundations of the Scriptures VVee are departed foorthe from them in the sighte of Man They are departed from vs in the Iudgemente of God But nowe after that the Spiritual Churche is gonne foorthe the Bodily Churche is leafte foresaken That is to saie from that people that seemed to be a Christian people and was not this people is gonne foorthe that seemed not out wardely but was so in dede Notwithstandinge as wee haue saide before they haue rather departed from vs then we from them Ye saie your Churche of Rome that nowe is and the Primitiue Churche is al One Churche Euen so the Moone bothe in the ful and in the wane is al One Moone Euen so Hierusalem as wel vnder Dauid as vnder Manass es was al one Cittie The Holy place whether the Maiestie of God or the Abomination of Desolation stande in it is al one place The Primitiue Churche saie you and the Churche of Rome that novv is is al one Churche Therefore wée saie the Churche of Rome that now is in Truthe and Religion ought to agrée with the Primitiue Churche Whether the Churche maie be brought to a fevve in number or no wée had occasion sommewhat to saie before The Anciente Father Irenaeus saithe Quemadmodum ibi in plurimis eorum qui peccauerunt non bene sensit Deus Sic hîc multi sunt vocati pauci verò electi As in the Olde Testamente in many of them that offended God was not pleased Euen so now in the Nevve Testamente many are called and fewe are Chosen In Consideration whereof S. Hierome crieth out in an Agonie within him selfe Tanta erit Sanctorum paucitas So smal shal be the number of holy menne One of your owne Doctours saithe as it is alleged once before Licet in hoc bello Daemonum cadaÌ„t Religiosi Principes Milites Praelati Ecclesiastici Subditi semper tamen manent aliqui in quibus seruatur Veritas Fidei Iustificatio bonae Conscientiae Et si non nisi duo viri Fideles remanerent in mundo tamen in illis saluaretur Ecclesia quae est Vnitas Fidelium Notwithstandinge in this warre of Diuelles bothe the Godly Princes and Souldiers and Ecclesiastical Prelates and Subiectes be ouer throwne yet euermore there remaine somme in whome the Truthe of Faithe and the Righteousnesse of good Conscience is preserued And notwithstandinge there vvere but tv voo Faithful menne remaininge in the worlde yet euen in them the Churche of God whiche is the Vnitie of the Faithful should be saued But for that wée saie vvee vvere brought vp emonge you in Darkenesse and Ignorance Yée enter out of season into a needelesse discourse of coÌ„parison of Learninge In the Liberal Sciences ye saie we are not comparable to the Learned menne of your side It was not our meaninge M. Hardinge to cal the Bright beames of your Liberal Learninge into question It appeareth yee woulde faine haue it blased and magnified to the vttermoste and no waie to be disgraced Wee meante onely the knowledge of God and the open ProfessioÌ„ of his Holy Woorde In comparison of whiche knowledge al other knowledge what so euer is meere darknesse How be it touchinge any kinde of the Liberal and Learned Sciences there was no great cause why ye shoulde either so highly rowse your selfe in your owne opinion or so greately disdeigne others Ye maie remember that your Prouincial Constitutions beginne with these woordes Ignorantia Sacerdotum It were no greate Maisterie to charge the Chiefe Doctoures of your side with somme want of Learning Ludouicus Viues saith Vt quidque Ius superioribus saeculis minùs tittum fuit studentium manibus ita purius ad nos peruenit For the space of certaine hundred yeeres paste the lesse any Booke came into your Learned studentes handes the purer and better it came to vs. Meaninge thereby that euery thinge was the woorse for your Learned handelinge Of Thomas Scotus Hugo and others of whom yée seeme to make so greate accoumpte your owne frende Catharinus saithe Scholastici multa ineruditè Comminiscuntur These Schole Doctoures imagine many mâ—ters vnlearnedly Erasmus saithe Portenta quae nunc passim legimus in Commentarijs Recention Interpretum tam impudentia insulsa sunt vt videaÌ„tur suibus ea scripsisse non Hominibus The monstrous folies that wee commonly reade in the Commentaries of the late Interpreters whereby he meaneth the very croppe and the woorthieste of al your Scholastical Learned Doctoures are so far without shame and so peeuishe as if they had benne vvritten for Svvine and not for menne One of your Doctoures saithe Apostolus dicitur ab Apos quod est Argumentum vel praeeminentia Stolon quod est Missio quasi praeeminenter Missus An other saithe Apocrisarij dicuntur Nuntij Domini Papae Nam crisis dicitur Secretum Apos dicitur Nuntius An other saithe Cathedra est nomen Graecum componitur à Cathos quod est Fides edra quod est Sponda An other saithe Eleemosyna dicitur ab Eleis quod est Misereri Mois quod est Aqua Peter Crab in his late Scholies vpon the Councelles saith thus Mulieres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Cohabitantes Sacculos Likewise againe he saithe Phrygium
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
not like to satisfie your longinge And yet they haue taken order for the amendemente of so many as they knowe Neither is any of the same about any point of our faithe but about thinges of lesse weight Your exaggeration of the termes so many so manifest so often confessed by them and so euident reporteth in one sentence your so many so manifest so often confuted by vs and so euident lies VVhen you folowe your hote humour and aske from what kinde of Idolatrie the Fathers of the Tridentine Councel haue reclaimed the people you go to farre VVhat so euer blasphemie ye vtter in bookes and Sermons against the adoration of the blessed Sacrament of the Aulter we knowe no kinde of Idolatrie vsed in the Churche Neither is any Idolatrie committed by vs in worshippinge of Sainctes in praieinge to them nor in the reuerence we exhibite to their Images as ye beare the people in hande As I can not wâ—l take a heare from your lieing bearde so wishe I that I could plucke malice from youre blasphemous harte The B. of Sarisburie Whether the Learned menne of oure side were shut te out from the right and libertie of youre Councel or no it maie soone appeare partly by that is already saide partly by that shal be saide hereafter Verily the Pope for his Premunire wil not suffer any Bishop to geeue voice in Councel on lesse he haue him firste solemnely sworne to the See of Rome and therefore they be al called his Creatures So Cicero saithe Verres when he hadde bribed and spoiled the whole Ilelande of Sicilia thought it not good to suffer his name or any parte of his dooinges to comme in hazarde but onely before a Iudge or Arbiter of his owne Therefore the Frenche Kinges Embassadoure as it is saide before protested thus openly euen in your saide Councel Minùs legitima minusque libera dicuntur fuisse illa Concilia qui aderant ad voluntatem alterius semper loquebantur These Councelles are coumpted neither so free nor so laweful as they ought to bee they that were there spake euermore to please an other by whiche Other he meante the the Pope And for that cause the Emperoures Maiestie by his Embassadoure Hurtadus Mendoza solemnely protested againste the assemblie of the same Councel His woordes he these Ego Iacobus Hurtadus Mendoza uomine Pientissimi Inuictissimi Domini mei Caroli Caesaris Romani Imperatoris ex illius speciali mandato ac nomine totius Sacri Romani Imperij aliorumque Regnorum ac Dominiorum suorum protestor Nullam posse esse Authoritatem assetorum legatorum Sanctitatis Vestrae corum EpiscoporuÌ„ qui sunt Bononiae Sanctitati vestrae maiori ex parte obnoxiorum atque ab illius nutu omninò pendentium vt in Religionis morum Reformationis causa c. legem praescribant I lamas Hurtado Mendoza in the name of the most godly and most mighty Prince my Lord Charles the Romaine Emperour by his special CoÌ„mission and in the name of yâ— vvhole Romaine Empiere and al others his Realmes and Dominions doo proteste that the Authoritie of the pretensed Legates of youre holinesse and of sutche other Bishoppes as be nowe at Bononia vnto whiche towne the Councel of Trident was then adiourned for the moste parte bounde vnto youre Holinesse and wholy hanginge vpon youre becke is of no force namely to make Lawes in cause of ReformatioÌ„ of Religion and maners And that it maie appeare in what obedience seruile subiection al Bishoppes be vnto the Pope Aeneas Syluius otherwise called Pope Pius the Seconde saith thus Quo'd si Episcopus Papae contradicat etiam vera loquendo nihilominus peccat contra Iufiorandum Papae praestitum If a Bishop speake against the Pope yea although he speake the truthe yet neuerthelesse he sinneth againste the Othe that he hath made vnto the Pope Therefore where as at the late Conference at Norenberg it was required by the Princes and States of Germanie that al Bishoppes comminge to the Councel might bothe be discharged from theire Othe made to the Pope and also sworne to speake and to promote the Truthe the Popes Legate there made answeare in greate disdeigne that it might not so bee For that so the Popes handes should be bounde Hereby M. Hardinge a blinde man maie easily see the fourme and Freedome of youre Councelles If the Bishoppes be Free to saie the Truthe then is the Pope leafte in Bondage Whether youre Fathers in the Chapter at Tridente sate there sixe whole Moonethes debatinge and reasoning about the Trinitie or no of certaine knowledge I cannot telle But certainely what thinge els they did either in al that time or longe after you can hardely shewe vs. Therefore if they did not this for as mutche as nothinge els appeareth of theire dooinges wee must imagine thei sate mute in a Muminerie and saide nothinge Notwithstandinge Cassander saithe thei bestowed one whole Sommer in greate and holy Disputations aboute meaner maters then the Trinitie I meane onely about the Communion of the Cuppe Martinus Kemnitius saithe Thei helde Disputations there and kepte greate sturre Seuen whole Moonethes togeather about the Iustification of Faith Workes yet in the end leaft it worse then thei founde it We saie You your selues haue espied mani disorders in your church of Rome as it is plain bi your ovvn Confessions To recken theÌ„ al in particular it were too long I haue partely touched theÌ„ heretofore Albertus Pigghius confesseth there be Abuses in your Masse The Frenche Kings Embassadour at youre laie Tridentine Chapter saithe thus Vel Praefectorum Ecclesiae incuria vel etiam ne quid grauius dicam praepostera Pietate irrepsisse in Ecclesiam res nonnullas Antiquatione Abrogatione vel Moderatione dignas fateamur necesse est Wee must needes confesse that either by the negligence of the Bishoppes or by some disordered opinion of Holinesse for I wil saie no more he meaneth falsehed and Mockerie and Wiltal Auarice certaine thinges are brought into the Churche woorthy either to be put awaie and abolished or at leaste to be qualified Picus Mirandula besoughte Pope Leo. 10. to abate the vaine Multitude of youre Ceremonies to refourme youre Praiers and to cut of youre Fables One of youre owne Louanian Felovves saithe Euen nowe a daies many good menne mislike so many Appeales to Rome Somme others finde faulte with your Pardonnes Somme with youre Simonie some with youre Stevves somme with youre licenceous keepinge and mainteininge of Concubines I wil not enlarge the mater further These and other like thinges are confessed by youre selues Other greater maters I wil not touche For in cases of Faith for your credites sake ye maie graunte no manner Erroure For otherwise it might be thought yee haue neither the Faith nor the Life of Christian menne Nowe therefore tel vs M. Hardinge what one Abuse of al the Abuses in your Masse what one
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
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ„ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâ—mino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ„ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God ‡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus
the Bishop of Lilybaeum or the Pope in whose name he gaue sentence a Ciuil Magistrate VVhat is impudencie what is licentious lieinge what is deceitful dealinge if this be not Of Iuuenalis Archibishop of Hierusalem and Thalassius Archebishop of Caesaria in Cappadocia thus mutche I saie They might wel haue a rebuke for misusinge them selues in the seconde Councel at Ephesus where they sate like Iudges without authoritie of thee See of Rome whiche as Lucentius saide in the Synode of Chalcedon was neuer orderly donne neither was it lauful to be donne they might I saie take a rebuke for so presuming besides the Popes authoritie but for as mutche as they mainteined not thiere fact but among other Bishoppes of the Eastcried out Omnes peccauimus Omnes veniam postulamus VVee haue al sinned VVee al beseche pardonne Yea for as mutche as Iuuenalis reiected the faulte vpon Elpidius who did not commaunde Eusebius the accuser of Eutyches to comme in and Thalassius saide he was not cause thereof it maie wel be they were pardonned although the honorable Iudges and Senate saide vnto them In Iudicio Fidei non est defensio In a Iudgement of Faithe this is no excuse But in case they were deposed then are we sure it was not donne by the Ciuil Magistrates otherwise then that they might allowe and execute the sentence of Deposition before geeuen The B. of Sarisburie If the Councel of Chalcedon seeme ouer longe with better reading yee maie make it shorter That Dioscorus Iuuenalis and Thalassius were al three condemned in that Councel that yee saie yee finde not Howe be it if â—ee had sought it better yee might soone haue founde it One of your owne Frendes of Louaine saithe that herein yee were toomutche ouerseene The very woordes truely recorded in the Councel are these Videtur nobis iustum esse eidem poenae Dioscorum Reuerendum Episcopum Alexandriae Iuuenalem Reuerendum Episcopum Hierosolymorum Thalassium Reuerendum Episcopum Caesariae Cappadociae subiacere à Sancto Concilio secundum Regulas ab Episcopali dignitate fieri alienos Vnto vs it seemeth right that Dioscorus the Reuerende Bishop of Alexandria and Iuuenalis the Reuerende Bishop of Hierusalem and Thalassius the Reuerende Bishop of Caesaria in Cappadocia shoulde be put to the same pounishemente and by the holy Councel accordinge to the Canons shoulde be remoued from their Episcopal dignities The which woordes yee might also haue founde fully reported in Euagrius Likewise also saithe Pope Leo touchinge the same De nominibus Dioscori Iuuenalis Eustachij vel potiùs Thalassij ad Sacrum Altare non recitandis dilectionem tuam hoc decet custodire Touchinge the names of Dioscorus Iuuenalis and Eustachius or rather Thalassius not to be rehearsed at the Holy Aultar whiche was the Communion Table yee must keepe this order But yee saie Notwithstanding these Bishoppes were condemned in the Councel yet the Ciuile or Laie Iudges condemned them not For they were there ye saie onely to see good order and to keepe peace This M. Hardinge is your owne onely idle gheaste without any manner further Authoritie onely grounded vpon your selfe Certainely the woordes of the Councel be plaine Gloriosissimi Iudices amplissimus Senatus dixerunt The moste Noble Iudges and moste woorthy Senate saide Likewise saithe Euagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lordes of the Emperours Councel decreed these thinges Neither were the Ciuile Iudges then so scrupulous to thinke thei might not deale in Cases of Religion as it maie wel appeare by theire woordes For thus they saie Gloriosissimi sudices Amplissimus Senatus dixerunt De Recta Catholica Fide perfectiùs sequenti die conuenienti Concilio diligentiorem Examinationem fieri opottere perspicimus The moste Noble Iudges and moste vvoorthy Senate saide Wee see that touchinge the Right Catholique Faithe the nexte daie when the Councel shal meete there muste be had a more diligente Examinatione And when the maters were concluded and published the Bishoppes of the East brake out into fauourable shootes in this sorte Iustum Rectum IudiciuÌ„ Vita longa Senatui Multi anni Imperatori Iuste and Righte is this Iudgemente Longe life vnto the Senate Many yeeres vnto the Emperoure For in al cases as wel Ecclesiastical as Temporal the Emperoure was Iudge ouer al. What so euer the Councel had determined without the Emperoures consent it had no force And therefore bothe the Bishoppes and other Temporal Iudges in the Councel vsed oftentimes to suspende to staie their Decrees in this sorte Videtur nobis iustum si placuerit Diuinissimo Pijssimo Domino nostro Vnto vs it seemeth right if it shal also like our moste vertuous and moste Godly Lorde the Emperoure In the ende thei conclude thus Omnibus quae acta sunt ad Sacrum Apicem referendis So that al our dooinges be remitted to the Emperoures Maiestie Al whiche woordes are borowed as the recte out of the Ecclesiastical storie of Euagrius Yee saie luuenalis and Thalassius might wel haue a rebuke for sittinge like Iudges in the Seconde Councel of Ephesus without Authoritie of the Pope O M. Harding either yee are mutche deceiued and prefume to speake before yee knowe whiche were great folie or els yee speake directely against your knowledge Conscience and willingely seeke to deceiue others whiche were greate wickednesse Verily ye might easily haue knowen that these three Bishoppes were condeÌ„ned not for intruding vpon the Popes authoritie as ye haue imagined but onely for Condemninge other Godly Bishoppes wickedly and without cause The woordes of the Councel are plaine Gloriosissimi Iudices dixerunt Vos quidem primitùs docuistis quia per vim necessitatem in pura Charta Coacti estis subscribere ad damnationem Sanctae memoriae Flauiani Orientales qui cum ipsis erant Reuerendissimi Episcopi clamauerunt Omnes peccauimus Omnes veniam postulamus The moste Nolse Iud 〈◊〉 lande yee haue here proued before vs that yee were driuen by force and violence in a â—â—anke paper to subscribe your names to the Condemnation of Flauianus of godly memorie The Bishoppes of the Easte and other Reuerende Bishoppes that were with them cried out VVe haue al offended VVe al desire pardoÌ„ne This in dede was theire faulte M. Hardinge Al that you imagine of vsurpinge the Popes Authoritie is but a fansie For the Popes Huge and Vniuersal Authoritie whereby nowe he clamenâ—a the whole Iurisdiction of al the worlde at that time was not knowen The same Councel of Chalcedon maketh him Equal in Authoritie and Dignitie with the Bishop of Constantinople The woordes be these Sedi Senioris Romae propter Imperium Ciuitatis illius Patres consequenter Priuilegia reddiderunt Et cadem intentione permoti Centum quinquaginta Deo amantissimi Episcopi aequa Sanctissimae Sedi Nouae Romae Priuilegia tribuerunt rationabiliter iudicantes Imperio Senatu Vrbem
Ornatam aequis Senioris Regiae Romae Priuiulegijs frui in Ecclesiasticis sicut illa Maiestatem habere negotijs Vnto the See of the Olde Rome in consideration of the Empiere of that Cittie Our Fathers haue accordingly geeuen Priuileges And vpon like consideration the hundred and fiftie godly Bishoppes haue geeuen equal and like Priuileges to the Cittie of Nevve Rome whereby is meante the Cittie of Constantinople For that thei thought it reasonable that the same Cittie of Constantinople being nowe adourned with Empiere and Senate shoulde also also haue Priuileges Equal vvith Rome the Elder and haue the same Maiestie and Authoritie in Ecclesiastical affaires that Rome hathe Thus yee see your Pope had not then a Power Peerelesse ouer al the Worlde but was made Like and Euen and Equal in al respectes to one of his Brethren Therefore if the Bishop of Rome were the Heade of the Churche then was the Bishop of Constantinople likewise y◠Heade of the Churche And if the Bishop of Romes Povver vvere Vniuersal then was the Bishop of Constantinoples Povver Vniuersal as wel as his For the Councel alloweth as mutche Ecclesiastical Authoritie to the one Bishop as to the other Nowe shortely to consider the whole substance of your talke Firste yee saie These three Bishoppes Dioscorus Iuuenalis and Thalassius were neuer condemned in the Councel of Chalcedon This yée sée is One Vntruthe Secondely yée saie The Ciuile Magistrate neuer condemned them This is an Other Vntruthe Thirdely yée saie Iuuenalis and Thalassius were rebuked for sitting as Iudges in Councel without the Popes Authoritie These are tvvoo other Vntruthes For neither had the Pope any sutche Prerogatiue at that time nor was this the Cause of theire Condemnation And yet as if ye woulde renne vs ouer with terroure of woordes yée crie out with a courrage vvhat is Impudencie what is Licenceous Lieing what is deceitful dealinge if this be not Touchinge these firy termes M. Hardinge I dare not Answeare you But as for Plaine lieinge without a difference if ye knowe not what it is looke through your owne Bookes ye cannot faile of it Verily it is to publishe Vntruthes so largely so liberally as you haue donne onely vpon affiance of the simplicitie ignorance of your Reader without regarde or feare of God or Man The Apologie Cap. 14. Diuision 2. In the Chirde Councel at Constantinople Constantine a Ciuile Magistrate did not onely sitte amongest the Bishoppes but did also Subscribe with them For saithe he VVe haue bothe readde Subscribed M. Hardinge The subscribing is not the matter but the iudginge Constantine subscribed to the Councel as now al Christen Princes beinge required ought to subscribe to the Tridentine Councel But Constantine vsed not this stile when he subscribed Definiens subscripsi I haue subscribed with geuing definittiue sentence For so to subscribe it apperteined onely to Bishops The Apologie Cap. 14. Diuision 3. In the Seconde Councel called Arausi canum the Princes Embassadours beinge Noble Men borne not onely spake their minde touchinge Religion but sette to theire handes also as wel as the Bishoppes For thus it is written in the later ende of that Councel Petrus Marcellinus Felix and Liberius being Most Noble Men and famous Lieurenantes Captaines of Fraunce also Peeres of the Realme haue geuen their consent and ser to their handes Further Syagrius Opilio Pantagathus Deodatus Cariattho and Marcellus menne of very greate honoure haue Subscribed M. Hardinge vvhat if al the laiemen of the worlde had subscribed by the worde of consenting or agreeing to the Bishops decrees eche one writinge thus as in that case the olde manner was consentiens subscripsi VVhat other thinge is proued thereby then that they thought it necessarie to allowe that whiche Bishops had determined VVhiche we wish ye woulde do The Apologie Cap. 14. Diuision 4. If it be so then that Lieutenantes Chiefe Captaines and Peeres haue had Authoritie to Subscribe in councel haue not Emperours and Kinges the like Authoritie M. Hardinge Kinges and Quenes not onely might but ought to subscribe when they are required The B. of Sarisburie Here M. Hardinge yée are driuen to many shiftes Somme of you saie that Princes Embassadours Ciuile Magistrates had no right to Subscribe in Councel but onely by licence sufferance of the Bishoppes Somme others haue found out a certaine difference in Subscriptions The Bishop yée saie Subscribed in one Fourme the Ciuile Magistrate in an other The Bishop thus Definiens Subscripsi By geuing my Definitiue Sentence I haue Subscribed The Laie Magistrate thus Consentiens Subscripsi Geuinge Consente hereto I haue Subscribed Thus haue you found out a knotte in a russhe diuised a Diuersitie without a Difference Certainely in the Olde councelles there appeareth onely one Fourme of Subscriptions no moe And afterwarde these Two Woordes Definiens and Consenriens wherein you imagine so greate a difference were vsed indifferently as wel of Bishoppes as of others as eche man was best affected Sommetime the Bishop Subscribed Cōsentiens Sommetime the Laieman Subscribed Definiens without seruple In the Councel of Chalcedon it is written thus Ego Dorotheus Episcopus Consensi Subscripsi I Bishop Dorothee haue Consented Subscribed Likewise it is written in the Councel of Parise Ego Probianus Episcopus Bituricēsis consensi Subscripsi I Probiane the Bishop of Bourges haue Consented and Subscribed Marius Victorinus saithe Nicenae Fidei multa Episcoporum milia Consenserunt Many thousande Bishoppes Consented vnto the Nicene Faithe Of the other side the Laie Prince in Councel hath had Authoritie not onely to Consente and agrée vnto others but also to Define and Determine and that in Cases of Religion as by many euidente Examples it maie appeare Euagrius saithe as it is before alleged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They y◠were of y◠Senate or the Lordes of the Councel Determined these thinges Sozomenus saithe Imperator Constantinus iussit decem Episcopos Orientis totidem Occidentis quos Synodus designasser ad Aulam suam venire sibi exponere Decreta Concilij vt ipse quoqque consideraret an secundum Scripturas inter se conuenissent de rebus agendis quae optima viderentur Determinaret The Emperour Constantine commaunded that tenne Bishoppes of the Easte and tenne of the Weaste chosen by the Councel shoulde repaire to his Courte and open vnto him the Decrees of the Councel that his Maiestie might consider whether they were agreed accordinge to the Scriptures and that he might further not onely Consente or agrée but also Determine and Conclude what were beste to be donne Aeneas Syluius whiche afterwarde was Pope Pius 2. saithe thus Visum est Spiritui Sancto nobis vnde apparet alios quà m Episcopos in Concilijs habuisse vocem Decidentem It seemeth good to the Holy Ghoste and to vs. Hereby it appeareth that somme other biside Bishoppes had a voice Definitiue in Councelles And againe he
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
Sinnes foregeeuen by Holy VVater In Pontificali Prouerb 11. Cyprian Lib. 1. Epist 3. Tertullian in Apologeâ—ico Roma 2. C. Plinius * So vvas Christe taken of the Phariseies ‡ The fundation of the Churche of God is not Peter but Christe The Churche aboue Goddes VVoord * Vntruthe Foâ— generally itâ—â— contrarie to 〈◊〉 Faithe of 〈◊〉 Luc. 22. ‡ It is easilâ—â— founde in 〈◊〉 Booke 〈◊〉 Lutherum * A commâ—â—â—rie biside 〈◊〉 Texte ‡ A proper Glose * Vanitie of Vanities For the Scriptures vvere knovven and beleued before there vvas any Churche in Rome Contra Epist Fundamenti ca. 5. ‡ It is no harde mater to finde it Reade the Ansvveare Syluester Prierias contra Lutherum The Churche aboue Goddes VVoord Alb. Pigghius in locis Communib De Ecclesia Nicol. Cusanus de Authoritate Ecclesiae CoÌ„cilij supra contra Scriptur Iohan. Maria Verractus Editus est Ann. 1561. Alb. Pigghius Hierar li. 1. a. 2. Alb Pigghius in controuersijs De Ecclesia Deuter. Cap. 17. Heruaeus De potesta Papae ca. 23 Nicol Lyra in Deuter. Cap 17. The Churche aboue Goddes vvoorde Augustin contra Epistolam Fundamen Cap. 5. August In Psalmum 57. Augustin De Vnitate Ecclesiae Ca. 2. Augustin contra Cresconi Grammat Li. 1. Ca. 33. Augustin De Vnita Ecclesiae Ca. 16. Augustin eodem loco Chrysostom in Matth. Hom. 49. Psalm 18. Roman 10. Psalm 76. Augustin contra Faustum Lib. 32. Cap. 19. The Churche aboue Goddes vvoor de Augustin contra Epist Fundam Ca. 5. Chrysostom in Matth. Hom. 49. August De Vnitate Ecclesiae Ca. 11. Summa Angelica in dictione Papa Theodoricus de Schismate Plutarchus * This is good plaine dealinge For in deede this Ansvveare is very sclender ‡ VVith M. Hardinges good instructions In dict Simonia Ver. vtrum actoritas * A vvoorthy distinction Hereby the Pope maie selle Bishoprikes and Benefices vvithout Simonie ‡ This kinde of Simonie standeth onely in sellinge of Orders and Sacramentes c. * Vntruthe shamelesse as shal appeare Esai 59. ‡ Ful discretely and vvel applied As if these vvoordes had benne meante of the Pope and his Successours The Pope cannot commit Simonie Bernardus de Consideratione Li. 3. Bernardus in Conuersione Pauli Sermo 1. Dè Ciuitate Dei Li. 18. Cap. 22. Viues In Sexto De Electione Elect potest Fundamenta In Glossa Durandus de modo Celebrandi Concil Ti. 20. Musculus in Iohan Cap. 6. Summa Angeli in Simonia Extra De Officio Iudicis Delegati Ex parte N. In Clossa The Pope cannot commit Simonie Aureum Speculum ff De Offi. praeroris L. Barbarius Colum. 2. ff Eod. Titulo Ead. L. Bartolus Theodoricus De Schismate inter Vrban Clement Lib. 2. Ca. 32. Felinus de Officio Iudicis delegati Ex parte N. A iuste and a reasonable cause wherefore the Pope maie selle Bishoprikes Deanries Abbies c. Extra De Simonia Ca. 1. Numero 6. Fol. 18. Abb. Archidiacon in Tract De Haeresi ver Et quia tanta est The Diuels VVoordes alleged vnder the name of S. Peter The Pope cannot commit Simonie Felinus De Offi. Iudicus delega Ex parte N. The Pope changeth Vice into Vertue Extra De Simonia Ca. 1. Hostien Extra De simnia Eisi questiones Hieronymus 1. Quaest 1. Eos qui. Esaie 59. Augustin De Natura Boni Ca 46. Hieronym in Michaeam Ca. 4. Hieremi 12. Matthae 21. * Learnedly proued The Churche of Rome is the vvhole Catholique Churche Tertull. in Apologetico By this vvhole discourse Christ and his Apostles maie be condemned 1. Ioan. â— Prouerb â— Eccles Hisit Lib. 6. Ca. 5. in Graecis ‡ A good excuse of Idolatrie * Yes verily Euen as the House of God and the Caue of Theeues vvere al One Temple Matthae 21. Luc. 1â— Ioan. 17. Matth. 16. Here M. Hardinge laieth out his heapes of Learninge ‡ A very Learned and a vvorthy Conclusion But vvoe be to them that calle Light Darkenesse and Darkenesse Lighte Esai â— Departing from the Churche of Rome Dist 12. Non Decit In Rubric Bernardus in Synodo Remensi In eadem Synod Paralipom Vrspergen Pa. 396. Aeneas Sylui. in Epist ad Casparem Schlickium Paralipom Vrspergen in Clemen 5. In Concil Trid. Antonius Marinarius Concil Trident. Episcopus Bitontinus Francis Zephyrus in Apologeticum Tertulliani Arnulphus aut Bernardus in Concil Remen Petrar in Rithmis Italicis Schola di Errori è Tempio di Eresia Departing from the Churche of Roâ—â— Hermaâ—â— Riddus De Maiorita Obedient Vnam Sanctam Subesse Romano Pontifici est de necessitate Salutis Clemens Apostolicar Constiâ—a Lib. 6. Cap. 4. Aeneas Syluius ad Rector vniuersitatè Colonien Paraliponena Vrspergens Pag. 435. Augustinus de Vnitate Ecclesi Ca. 10. Chrysostom in Matth. Hom. 49. Anselmus in 2. Thessalon 2. Ambros in Epist ad Theodos Vâ—sent Departing from the Churche of Rome August Contra Faustum Lib. 15. Cap. 3. Ambros Ansber in Apocalyp Li. 2. Cap. 2. Cyprian De Lapsis Sermo 5. Chrysostom ad populum vntioch n. Homi. 17. Chrysostom in Matth. Hom. 46. The Churche in fevve Irenaeus Lib. 4. Cap. 46. Hieron in Esai Lib. 8. Cap. 24. Fortalitium Fidei Lib. 5. De Summa Trinita Linwoode Ludoui Viues de Causis Corrupt Artium Lib. 5. Catharinus aduerius Petrum à Sold. Erasm in Scholijs in Hieronym ad Marâ—ellam Comparison of Learning Erasmus ad Archiepisc Toleta Extra de Elect. Electi Potest Signifi in Gloss Manipul Curat Pag. 101. Inter Decreta Felicis pp. Conc. Tomo 1. Pag. 168 In Donatione Constantini Herma Riddus Hierony In Reg. Monacho Ne ad Risum Provocentur Angelici Spiritus Hierony in Prouerb Li. 2. Ca. 19. Actor 8. 1. Cor in 2. 3. Esdr 4. 1. Cor. 13. Matth. 13. Hiere 14. Esai 41. Amos. 8. ‡ Vntruthe For vvee are not departed from the Catholique Churche Iob. 40. Cantic 6. Paralipomen Vrspergen in Clement 5. Departing from the Churche of Rome Hierony ad Fabiolam De. 42. Mansionibus Mansione 1. Beda in Apocal. Lib. 3. Cap. 18. Beda in Apocal. Lib. 3. Cap. 19. Example of Christe Apocal. 18. ‡ Thus mutche confessed is sufficiente * A suddaine Conclusion ‡ A vaine folie For a good man maie folovve Christe vvithout presumptuous Comparison Chrysost in Matthae Homil. 79. Origen in Ezechiel Homil. 7. Extra De TraÌ„slatio Episcopi QuaÌ„to Hostien Bernard De CoÌ„sideratio Lib. 2. ‡ Vntruthes notorious manifeste vnto the vvorlde ‡ Here M. Harfreely yeldeth vs the first six hundred and three score yeeres that is to saie the vvhole time of the Apostles Holy Fathers of the Churche * Reade the Ansvveare ‡ Vntruthe As shal soone appeare Esai 2. * Certainely vve receiued not our Faithe firste froÌ„ the Churche of Rome Augu. Epist 178. Augu. Epist 170. Chrysosto ad Popul Antiochen Homil. 14. Tripar Histor Lib. 4 Cap. 16. Sozom. Li 3. ca. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Faith brought to Rome oute of Graecia Basil In Epist
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.