would haue had him to surrender the Empire And taking his Father prisoner he committed hym to straight custodie without anie motion of the Pope therevnto as with whome also he was at Variance Then as touching the Shearing or thrusting him into A Moâ—asterie or famishing of Henrie the fourth lette hym that made these shamefull lyes shewe his Authour and defende hym selfe Who Apolog. so ilfauouredlie and monstrouslie put the Emperour Frederikes necke vnder hys feete and as thoughe that were not suffyciente added further thys Texte out of the Psalmes Thou shalt goe vppon the Adder and Cockatrice and shalt tread the Lyon and Dragon vnder thy feete Who this should be Conf. 188 your selues can not tell whiche are the onelie mainteiners of the tale For sometymes ye laie it to Innocentius the thyrde sometymes to Innocentius the eyght sometymes to Alexander the thyrde And the fact being so strainge and singular that it coulde not be but notorious yet ye haue so litle certeintie thereof that ye knowe not who should haue done it But the trueth is no graue writer maketh any mention of such behauiour of the Pope The Emperour Theodosius 〈◊〉 as Socraâ—es sayth did not only sit emongs the Bishopes but also ordered the whole arguiâ—g of the cause Here you speake of sitting 〈…〉 as though Thâ—odâ—sius had then ben at some General Councel You speake also of ordering the whole arguing of the cause as though him selfe had ben a moderatour of some disputation The plaine storie is Hist. 〈◊〉 9 ca. 19 Theodosius conâ—erred familiarly in his owne palace with the Bishope of Constantinople howe his people might be brought to an vnitie in faith And when the heretikes refused one good way which was to be tried by the testimonies of Auncient Fathers he went an other waie to worke with theÌ„ whiche was that eche of them should bring furthe in writing that which he had to say for his faith Which being don the Emperour read ouer theyr writings aÌ„d reiected the ArriaÌ„s MacedoniaÌ„s and Eunomians heresies and embraced and commended the iudgement of the Nicene Councel touching the consubstantiality of God the Sonne with his Father So that this historie serueth nothing to the mater of a General Councel nor proueth that an Emperour may sit there as Iudge emong the Bishops nor that Theodosius did vpon his owne heade and as Supreme Gouernour that which Socrates here reporteth of him but that he folowed the Councel of his Bishope Nectarius and the former decrees of the Nicene Councel Iustinian put doun from theyr Papal Throne two Popes Apolog. Syluerius and Vigilius notwithstaÌ„ding thei were Peters successours and Christes Uicars No Conf. 3. it was not Iustinian but his Ladie Theodora which was a great mainteiner of heretikes and when women theyr husbandes being alyue be so ferueÌ„t in sprite that they must haue such Popes as please them selues no wounder if Peters Successours be shamefullie handeled Charles the greate being Emperour held a prouincial Councel in Germanie Apolog. for putting awaye Images contrary to the second Councel at Nice This is so false Confut. 327 that the contrarie is most true For whereas the heretikes named Imagebreakers Abbas Vrsper Anselm Ryd PeÌ„cerus Carion Pantalâ—o had holden a CouÌ„cel at Constantinople for abrogating of Images directly against this impietie of theyrs Pope Adrian and Charles the greate held an other Councell at Frankeford in Germanie So muche it lacketh that Charles the greate should be a fauourer of Imagebreakers The fourth Chapiter conteinyng the lies made vpon the Auncient Fathers and other VVriters S. Augustin Apolog. wheÌ„ he disputed against PetiliaÌ„ an heretik of the side of the Donatistes let not these words Aug. de vnitate Eccl. c 30 quod he be heard betwen vs I say or you say let vs rather speake in this wise thus sayth the Lord there let vs seeke the Church there let vs boult out the cause THe question betwene S. Augustine aÌ„d the Donatistes was this Conf. 29. wher the Church should be Now to proue that the Church was not with the Catholiks the Donatistes were busie alwaies in rehersing how the Catholikes had burned the holie bokes aÌ„d had offred incense to Idols and had persequuted InnoceÌ„tes like as the protestaÌ„tes in these daies wheÌ„ the questioÌ„ is of the Supremacy of the Bishop of Rome thei vse to make a long tale how such a Pope was a NecromaÌ„cer and such a one a leacheroâ—s man and some other proude and ambitious Now although S. Augustine mighâ— and did also in sundry places say truelyâ— that the obiections of the Donatisteâ— were false Augu. de vnit Eccles ca. 2. IdeÌ„ lib. 2. coÌ„t epist. petil c. 8. and though he might brinâ— furth against them also greater examples of their faults yet considering thaâ— such oiections taken out of the euill life of the one side or the other doe not perteine to the question proponed And seeing that altercation and strife only waâ— mainteined thereby whiles eche partâ— would say â–ª the other lied and would noâ— ceasse to tell what they could one of thâ— other being not credited yet one of thâ— other S. Augustine therefore not desirous to chide but earnest to proue thâ— Churche to be on his side vseth thesâ— wordes De vnit Eccl. c. â— Let vs not heare This I saie or This thou saiest but let vs heare this saieth our Lord â–ª After which wordes these folowe whiche the Apologiâ— should not haue omitted Truly ther bâ— extant our Lordes bookes the authoritie of which we both do agree with al we both beleue we both serue and obey There let vs seeke the Church there vs boult out our cause For the Church it self to proue it selfe by her owne wordes is not conuenient And to credit her at the reporte and coÌ„meÌ„dation of a baser aÌ„d vnworthier witnes then her self is very dishonorable It remaineth therefore that her cause be examined by the Scriptures as whiche haue so great authority and are so generally receiued And truly it is exceading wel prouided of God that in theyr seueral causes the Church sâ—ould declare the scriptures and the scriptures the church And so wheÌ„ any maÌ„ beleueth the church and striueth with me vpon a text of the scripture I would say vnto him let vs haue no more these words I saie or you say but let vs heare rather this saieth the Church On the other side when one beleueth the scriptures as heretikes thinke they do and would reason with me about the Church where it should be I would answer Let not these wordes be hearâ— among vs I say or you say but let vs heare This saith the Scripture Therefore in this principall question betwene the Catholikes and the Donatists which was where the Church should be the best waye was only to appeale to Scriptures Againe the Donatistes admitteâ— the Scriptures but other thinges which S. Augustine alleaged out of laufull recordes either of the
by the name Apolog. of the highest Prelate the vniuersall Bishoppe or the head of the Churche S. Hierome ad Damasum Con. 247 The Councel of ChalcedoÌ„ â–ª and Victor de persequutione Vandalica these haue geauen the for sayd titles vnto the Bishoop of Rome Which of them euer sayd that both the swordes were committed to you Apolog. S. Bernard saiteth it lib. 4. de consideratione ad Eugenium Con. 247 Whiche of them euer sayed that you haue an Authority to cal Councels Apolog. There folowe a broune dosen moe of such which of them Con. 248 Which either nede no aunswer because the Catholik Church hath no suche Articles as you aske question of Or because it is not bound to answer euerie gentleman controllers busie questions although it be able either by expresse Authoritie or els by necessarie consequence to declare good and sufficieÌ„t cause and reason for euery thing that it aloweth But touching this present question Socrates Hist. Tripart lib. 4. ca. 9. doth plainely testifie against you What one error haue they amended From what kind of Idolatry haue they reclaimed the people Apolog. Here is a suspicioÌ„ reised of more thaÌ„ one error Con. 291. aÌ„d of more thaÌ„ one kind of Idolatry to be in the church and ther is no ê“batioÌ„ annexed to ê“ue that which is sayd But herein your bliÌ„dnes aÌ„d ignoraÌ„ce doth vtter it self that ye know not what is truth aÌ„d right worshippiÌ„g of God which obiect errors aÌ„d Idolatry to th'church of God in which church the techer of truth th' holy Ghost Ioan. 14â— is alwaies presideÌ„t and shal be vnto the worlds end Again if you coÌ„sider what hath ben don of late in general couÌ„cels aÌ„d what is don daily both by pÌ„ching aÌ„d writing against euil life and heresy you can not iustly find fault with the heades of the Churche as though they had no regard what the people did beleue and folowe Then further I say if you willo biect ignorance vnto the Catholykes that they knowe not what is true Religion then doth it remaine that you tel your owne mindes and answer theyr Confutations and Replies Before which tyme to insulte vpon them and to crowe out a lowde from what kinde of Idolatrie haue they reclaimed the people is to triumphe before the victorie and to goe merelie awaie with the sentence whiles the mater is a hearing yet in the consistorie But if you obiecte this crime to the Catholikes that they knowe wel inough what Idolatrie is and see the kindes of it and yet reclaime the people from no kind thereof this trulie is so heighnous and so vile a fault that ye shoulde haue euidentlie proued it before ye had so artificiallie concluded it For a plaine answere to whiche fowle suspition let any reasonable maÌ„ be iudge whether it be lykelie and possible that they which with great paines and daunger of bodie haue prouided verie Idolatours in deede to be conuerted vnto our faith would wittingly suffer an Idolatry to be at home before theyr eies aÌ„d yet not take a litle paine to opeÌ„ theyr mouth but once against it The FraÌ„ciscans and they of the societie of Ihesu haue and dâ—e take exceding greate paines about the barbarous people in the East and Weast India and with hazard of theyr temporal lyfe they venter to bring the Infidels to the knowledge of the life euerlasting Therefore surely it is bysides al reason and likelyhod that of so manie of the same order and profession as liue here in Europe emong vs no one should be fouÌ„d so honest so hardy or so faithful as to reclaime the people from theyr Idolatrie if anie were in them at all Why doe they so vncourteously or with such spite Apolog. leaue Princes out as though they were not either Christen meÌ„ or els could not iudge will not haue theÌ„ made acquainted with the cause of Christian Religion nor vnderstand the State of theyr owne Churches And why doe you so openly and so licentiously râ—yse a fowle suspition Con. 297 against the Cleargie where no cause is The teÌ„poral princes are solemly warned before of the general councel when soâ—uer it is to be kept Theyr Legats haue honorable and meete places for them in the Couâ—cel house that they may not be ignorant of that which is done in debating and examining the cause of religioÌ„ They be humbly and hartly thanked for theyr helpes and assistance and presence made in the cause of the Churche They be sent home with peace And say you that princes are so lefte out as though they were no Christen men whose Embassadours you maie vnderstand to be interteyned and vsed so honourably What ys the Pope Apolog. I praie you at this daye other than A Monarche Or A Prince Or what be the Cardinals who must be none other nowe but princes and Kinges Sonnes We neuer hearde anie wyse man call Con. 299 the Pope A Monarche But a Prince he is in deede either as the worde Prince maie signifie the Chiefe in all Priestelie function either as it signifieth a man so indued with Temporalties that he maie worthely be a Kinges felow But saie you what other is he than a Monarche or a Prince As who shoulde thinke that he sate imperiallie vnder his clothe of Estate and hearde Embassadours out of all quarters of the world and gaue kingdomes or toke them awaie at his pleasure and after such maters of weight dispatched then that he went to hunting hauking plaieing dauÌ„sing feasting c. as worldely Princes doe For such a thing do the coÌ„moÌ„ people imagine a Monarche or prince to be one that ruleth al and liueth in al pleasure That you therfore may be corrected of your lie aÌ„d the simple Reader of his error I say that the Pope is no Monarche at al. And I confesse boldly that he is a Prince by reason of the Temporall and greate IurisdictioÌ„ which he hath ouer S. Peters patrimonies but as Pius the fifthe that now liueth did answer agreably to his holines and wisdom Licet Princeps sum antiquius tamen Pastoris quà m principis nomen agnosco so to say the like in English I geue you to vnderstand that although the Pope be a prince yet he acknowledgeth and taketh the office of a Pastor to be the more former and principal with him than the Office of a Prince By this office then of a pastour he gouerneth and fâ—deth his flocke he sendeth non residents home to theyr cure he apointeth out Preachers and Bishopes for the new found lands he calleth CouÌ„cels endeth CouÌ„cels wheÌ„ it shal please him he goeth in visitatioÌ„ as this last yere he did through althe parish churches of Rome he excommunicateth such as wil not repent as he doth Courtesanes expelling them bodyly also out of the Citie he succoureth such as wil conuerte for which purpose his predecessor Pius the fourth of blessed memorie built a peculiar Cloister
had in his owne power to pleasure whom he listeth which is nothing so For if we shal consider the acte of the Priest as it is his owne Psonal so doth he according to his deuoute intention not by authoritie but by supplication obtaine a vertue and influence to come frome Christ to them for whom he specially offereth â— But himselfe also being a poore wretche and compassed with infirmitie he neuer learned of the Church so proudly to speake as that I am able to do this by my Masse Againe if it were true and if the Church did so teache that the Priest is able of his own self without asking leaue to make applications of Christes merits which in dede is not so yet to say that he maie applie al the merites of Christes passion is altogeather impossible For whereas there is no proportion betwen a finite thinge and an infinite the Priest which hath a limited Authoritie and such a power as hath an end how can he stretche it to the distributing of all the merites of Christes death whiche are endelesse and infinite Therefore I saie discharge your selues And concerning that absurditie by which you would encrease your readers indignation against our cause saying that we distribute and applye Christes merites when the parties thinke nothing on the mater that is not so vnreasonable as the vnwise brother would thinke it Whereas the praiers of the English congregation if in dede God accepted them maie procure strength in the Lorde vnto the brothers of France or Germanie although they were either a sleping or drinking It is a shameful parte and ful of infidelitie Apolog. that we see euerie where used in the Churches of our Aduersaryes that they wil haue innumerable sortes of mediatours Innumerable Conf. 12â— This is one plaine lye For the Churche knoweth but two the one when the party which commeth in betweene to entreate and make peace maie by equalytie or Authoritie haue to doe with both of whiche sorte Ihesus Christ alone is a mediatour being perfite God nothing inferiour to his Father and perfite Man nothing disdaining a man The other when by waye of requeste onelie and by intercession the freindes and acquaintaunce of both sides speake a good worde and fauorable for the partie distressed vnable by them selues to commmaunde or woorke anie thing but by the fauor and especiall grace of him whiche hath the better Of this sorte are all the Saintes of heauen aâ—d al good men in earth And poore men can not tell to whiche Saynct it were best to turne them first Apolog. Blessing to your hart that you care for the poore emong whom I neuer hard of anie which was in the doubt of whiche you speake But if it be so in anie it maie quickly be told him that he study not loÌ„g about the mater but praie generally in short wordes and say O all ye Saintes of God pray for me What would these men haue saied Apolog. when in al Councels newe ordres new decrees continually were deuised Marie we would haue stoode to the Catholike CouÌ„cels Confut. 186. in which new Credes from the old were neuer made but the old made more plaine by expounding in plainer words the faith that was before Some of the Fryers Apolog. and Monkes put a greate holynes in eating of fyshe and some in eating of hearbes some in wearing of shewes and some wearing of Sandales some goeing in a linen garment and some in wollen If by some ye meane special persons Confut. .143 I can not tel what nor where When ye name them to vs or wil send your charitable letters to them I warrant you they shal be spoken withal But whereas this appertaineth not to the common cause of the Church or the coÌ„trouersie and questioÌ„ betwene vs what Frier Tucke or Don Roger doe thinke priuatly therefore if by the worde one ye meane the whole orders of Friers and MoÌ„kes and make this sense that some orders of Friers put a great holines in fish aÌ„d some in flesh c. Then doe most shamefully and vilie slander them For S. Bernardan Abbate instructeth his Monkes after this sorte Corporum conuersio si sola fuerit Serm. 2. in capitâ— Ieiunij nulla erit that is the conuersion of the bodies if it be nothing but that it is nothing And by conuerâ—ion of the bodies he meaneth as it foloweth in the sermon the shauing of Monkes the coteÌ„ the Rule of theyr fastes and apointed howres of singing And Petrus a Soto the diuinitie Reader in Oxforth in Quene Maries tymes himself being a Dominican Frier and keeping himselfe faithâ—ully within his order yet he made no such accompt of externall thinges as you falsely sclaunder Monkes and Friers to make But as all learned men doe when they write of the true worshipping of God â–ª so he expresly sayth with the Apostle Tract de instâ— Sac. Iect 5. That Corporal exercise is profitable to little but Pietie and deuotioÌ„ is profitable to al thinges â— Tim. 4. And againe Rom. 14 The kingdome of God is not meate and drinke bâ—t Iustice and peace and ioy in the â—olygost Bring you furth now on the 〈◊〉 side that Religious meÌ„ put an holines in such externall ceremonies or rules aâ— you specifie Zuinglians and Lutherans vary not betwixt them selues vpon the principles fouÌ„dations of our ReligioÌ„ â–ª 〈…〉 God Apolog. 1. nor Christ nor the Holygost nor of the meanes to iustification nor yet euerlasting life but Upon one only question which is neither weighty nor greate Neither mistrust we or make any dout at all But they will shortly be agreed They vary about the body of Christ Confut. â— the one confessing a true presence thereof in the Sacrament The other withstanding it and faining Christe to be present by figure onlie This is one Neither in the Sacrament only doe they differ Nicolaus Gallus in the sibus hypo but also in questions of the law of the Ghopel of iustification and of good workes as Nicolaus Gallus a Lutherane protesteth against them Nowe whether the question of Christes presence be weightie or no let him be iudge whiche heareth Christ saying Nisi manducaueritis Ioan. 6. excepte ye eate the flesh of the sonne of man and drinke his bloud ye shal not haue lyfe in you c. This is the third This which foloweth I note not as a lie 〈◊〉 as a sensible and vain foly â–ª for the 〈◊〉 theÌ„selues striuiÌ„g euery day more aÌ„d more th' one against th' other aÌ„d as Amsâ—orphiê° a LutheraÌ„ witnesseth their coÌ„tradictioÌ„s beiÌ„g vnable by any possibility to be made agree togeather How ful of vaine hope are you which haue so litle doubt of theyr concorde that ye trust they will be agreed shortly They haue throweÌ„ vs into prison Apolog. into water into fyer and haue embrued themselues in our bloud not because we were either Adulterers or Robbers or Murtherers
once saie the word both partes wil submitte theÌ„selues vnto it because it is impossible that he should speake anie vntrueth His authoritie therefore being for so good cause so great with vs either ye can ê“ue that Christ hath fortold as ye report of him or ye can not proue it If ye can not what an impudencie is it againste Christ himself so to belie him and what an iniurie â—s it to the Reader so to abuse him by the name of Christe But if ye can shewe it where Christ hath foretold that our Churche shoulde erre doe so then and speake not so mightie woordes againste vs without anie prouing of them at all But howe is it possible that ye should proue them Christ hath a Church For this first ye will not denie that Christ hath a Church otherwise his Incarnation and Passion hath bene in vaine if he haue not her for whoÌ„ he toke flesh The Churc◠〈◊〉 visible aÌ„d shed his blud This church theÌ„ of Christ is it visible or no Visible it must nedes be because it coÌ„sisteth of meÌ„ â—nd meÌ„ are creatures coÌ„sisting not of pure and simple soules but of soules and bodies togeather And Christ saieth of it Math 5. The Citie can not be hid that is set vpon an hyl Being then visible The Churche hath order in it Sap. 11. shal ye see good order in it or no Vndoubtedlie he that hath made al things by nuÌ„ber weight and measure muste not let that to be without order which he estemeth most of al other thinges For 〈◊〉 is the bodie of Christe Eph. 4. compacted and knit togeather through euerie ioynt wherewith one ministreth to an other hauiÌ„g in it distinction of offices and duties to rule to obey to preache to heare to minister to receaue This Order then The order in the Church must continue Dan. 7. shal it for anie tyme be lacking in Christes Church or shal it continue to the worldes end It muste needes continue because the kingdome of Christ is euerlasting and no power is hable to destroie the order which he taketh The Apostle also most expresly telling vs that Christ hath geuen Apostles Prophetes Euangelistes Pastoures and Teachers â—ph 4. to finish and perfite the holy to worke in the ministery to build vp the bodie of Christ. Which bodie whereas it caÌ„ not be perfited vntill al they be borne that shal be saued soules it foloweth that this Order which I speake of must continue so long vntil all meete togeather in vnity of faith and knowledge of the Sonne of God which wil not be til al be borne that shall so meete togeather and that is at domes day and not before These grounds then so standing I say vnto you for as much as the Church of Christ consisteth of a visible cumpanie of men which is kept in order and vnitie by reason that euery one knoweth his place and keepeth himselfe within his boundes least he loose his place and for as much as this cumpanie and order must continue to the worldes end without dissolution or distruction I say therfore vnto you that either our Catholike Church is the true Church of Christ or els that Christ hath no Church at al. For besides our Church ther is none that hath bensene to coÌ„tinue in any form of religioÌ„ euer sensth ' Apostles time hitherto As in exaÌ„ple before Luther brake out froÌ„ his cloister and Rule ther was not in al the world anyone cuÌ„pany of Luther aÌ„s ZuiÌ„gli aÌ„s Caluinists or any other sect that braggeth at this day of the light aÌ„d knouledge of the gospel Wel ther might be in corners some faithles meÌ„ and womeÌ„ that in hart were heretical like as at this present if harts were sene many shuld be fouÌ„d eueÌ„ in EnglaÌ„d it self to dout of th'iÌ„mortality of the soule aÌ„d th' IncarnatioÌ„ of Christ c but ther was no opeÌ„ coÌ„gregatioÌ„ of theÌ„ nor apê“ued form of ministratioÌ„ emoÌ„g theÌ„ nor any face or shew of a Church For yourselues do say that Martin Luther aÌ„d Hulderik ZuiÌ„glius wer the first that came to the knowledge aÌ„d preaching of the Gospel so that if they were first it foloweth that before they came ther was no congregatioÌ„ of ê“testaÌ„ts in al the world or if it were it was not visible or if it were visible it had no true preachers or if it had true preachers Luther aÌ„d Zuinglê° need not to be praised of you for most excelleÌ„t meÌ„ eueÌ„ sent of God to geue light to the world because there were in the coÌ„gregatioÌ„s of the sincere in the Lord as illumined preachers of the word as they But wher as the truth is as you say that Luther and ZuiÌ„glius were the first that cam to the knoulege aÌ„d prechiÌ„g of the Gospel which is none in dede and wher as it remaineth to this day not oÌ„ly in the bokes that are writeÌ„ but in the memories of meÌ„ that knew those daies that before Luther and ZuiÌ„glius made a tumult in ReligioÌ„ ther was not in al ChristeÌ„doÌ„ any other ê“fessioÌ„ of faith thaÌ„ was sene in our Church which we know to be Catholik it foloweth that your church caÌ„ not possibly be the Church of Christ the coÌ„tinuaÌ„ce of which your church caÌ„ so litle be ê‘ceiued that yourselues know it begaÌ„ to com furth in Frier Luther and Sir ZuiÌ„glius time In whiche Churche there was so little order that ye can name neither SuperintendeÌ„t nor minister nor preacher nor broâ—her of it that liued before the most excelleÌ„t meÌ„ Luther and Zuinglius and which Churche was so inuisible that ye neuer sawe so much as any forme of communion table pulpit vestiment or other thing vsed in it Yet we see this by experience that when a cumpany of heretikes doth mete togeather they wil not be longe without theyr preacher euerie one is so readie to be preacher and they can not be without some place and they wil make harde shifte but they will haue a good place which is the cause that so many requestes haue bene made to Gouernours of certaine Countries and so manie Religious houses and Churches haue bene hewed and squared for the receiuing of the newe Ghospel Therefore if there was anie congregation extant of this your Church before Frier Luther lay with Nonne Katerine and begate manie foule and fi lt hic opinions of his owne braine and if that Church was the true Apostolik Church and had so continued from the beginning theÌ„ had they places to resort vnto and they vsed such order as they had receiued of theyr Forefathers and you are hable to name the place and tel vs theyr Order But we can he are of no such thing ergo there was no Church of yours at all as then Add then now vnto this that Luthers Church began with Luther and so furth euery Church sens Luther hath begon with the Diuiser of it And consider that the true Church of Christe can haue no suche
for thee â—eter I haue praied that thy faith should not â—aile and thou being once turned confirme thy bretherne Againe to S. Peter he committeth his whole flocke saying Ioan 21. feede my lambes fede my sheepe To S. Peter then as the singularly chosen the promises are made and the priuileges are by praier obtained aÌ„d the charge by expresse worde is committed Nowe for confirmation of these wordes consider the effectes that haue folowed what heresie was euer mainteined by the See of Rome What question was there euer in the Church of Christ and not referred to that See and determined or pacified by it What See hath continued in al tempestes but onlie the See of Rome Who can shewe theyr succession from the Apostles but onlie the Bishopes of Rome What See is preferred in the writinges of holy Fathers but the See of Rome onlie That is the Chaire vnto which perfidiousnes can haue no accesse 〈…〉 That is the chaire of vnitie in which God hath put the doctrine of veritie 〈…〉 That is the Chaire in which euill men are constrayned to speake good thinges that the faith of the Christians may be out of doubt with them whiles it shall depend vpon the infallible promises of God and not vpon the deceiptful coniectures of men This Churche therefore being the Church which we cal Catholik in which the chiefe Master of the worke laied S. Peter as the first stone next to himselfe and in which there is a continual rew of Bishops one vpon an other to the meruelous strengthning and beautifieng of the whole building against which Church it is impossible that any wind or weather should so preuaile as it might ouerturne it for it is builded vpon a sure Rocke in which Church also there is the presence of the Holyghost sent of our Sauiour to teach it all truth and to tarie with it for euer these thinges being most euident and consequent what a blaspheâ—ouse lye is it to say that Christ hath told longe before that this Churche should erre For what other thiÌ„g is that to say but to blaspheme either the wisedoÌ„ of God as though he had not erected a church that should not erre or his power as though he could not bring it to passe or his Charitie as though he would not or his veritie as though he had not sayed poynting to S. Peter Math. 1â— vpon this Rock I wil build my Churcâ—e and againe I haue prayed for thee Peter Luc. 22. that thy Faith might not faile But for this tyme this is inough to note only the blasphemie he that wil see is more largely betraied and conuinced let him reade Doctor Saunders booke lately set furth of the Rocke of the Church The 12. Of the Contradictions Martin Luther Hulderycke Zuinglius Apolog. â—74 a being most excellent men euen sent of God to geue light to the worlde firste came vnto the knowledge of the Gospell ERgo before their tyme Confut. ther was a generall darknes in the world I wysse it is not so harde a matter to find out Gods Church Apolog. .24 for the Church of God is set vpoÌ„ an hill glistering place Ergo Luther and Zuinglius could not be the first that shoulde see the Church Confut. except either Christ had no Church at all in the world wheÌ„ Luther was borne or except a Citie set vpon an hil and for that purpose vndoubtedly sette that it might be sene should not yet be sene before Luther came in with his lanthorn We saye we haue no meede at all Apolog. 125. by our owne workes and dedes Ergo it booteth not to labour Confut. except it be for nothing God hath plucked vs out from the power of darknes Apolog. 225. to serue the liuing God to cut away all the remanents of synne and to worke out Saluation in feare and trembling Ergo that is not without some meede and rewarde Confut. by which we worke our saluation Our Aduersaries must be heaued froÌ„ their mother Apolog. 194. that is from this vaine coloure and shadow of the Church Ergo ye should vtterly dâ—spise the Church Confut. especially as it is now if yoâ—r aduersaries mother be of no substance but a vaine colour only To say truely Apolog. 192. we doe not despise the Chuâ—che of these men how so euer it be ordered by them now adayes â—rgo the Catholiks Church is no vaine colour of a Church Confut. seing that your selues dare not despise it 〈◊〉 popes had neuer hitherto leisure to 〈…〉 and earnesâ—â—â—e of those matters Apolog 19. 〈◊〉 some other cares do let them and â—iuers waies pul them Item â—61 they compt these thinges to be but coÌ„mon and trifling studies and nothing to appertaine to the Popes worthines Ergo being so carelesse Confut. they would neuer haue perceiued the case of their Religion nor procured men to defend it There haue ben wylily procured by yâ— Bishop of Rome Apolog. certaine persons of eloquence inough and not vnlearned neither which should put their helpe to this cause now almoste despaired of Item In deede they perceyued that their owne cause did euery where goe to wracke Ergo it appeareth Confut. that the Popes haue had care of the cause of Religion In this point that is lifting vp the Sacrament consisteth nowe all theyr Religion Apolog 250. Ergo al is not in salt Confut. water c. In these thinges they meane salt water Apolog. 255. Oyle spittle Palme they haue set all their Religion Ergo all is not in lifting vp the Sacrament Confut. What fault haue they once acknowledged and confessed Apolog. 209. Why burden ye then vs with not amending manifest and ofte confessed faultes Confut. Of so many Apolog 291. so manifest so often confessed by them and so euident errours what one haue they amended Why aske you then Confut. what faulte we haue once confessed For so much as we were most ascertened of God his will Apolog. 327. and compâ—ed it a wicked thing to be careful and ouercuÌ„bred about yâ— iudgments of mortal men Therefore ye should haue neuer called a Synode of mortal men Confut. Yet it foloweth Therefore we thought good to remedie our Churches by a prouincial Sinod Apolog. But what neded a remedy by a Synod Confut. if mortal mens iudgmentes are not to be cared for Our cause against the wil of Emperoures from the beginning Apolog. .15 against the willes of so many Kinges in spite of the Popes and almost maugre the head of al men hath taken encreace c. You neuer nede then Confu to aske leaue that your Gospel may procede if it be so victorious and triumâ—hant that maugre the head of al men almost it take encrease Let them geue the Ghospell free passage Apolog 133. let the trueth of Ihesu Christ geue his clere light
hys Prophetes often and ernestly commaundeth the King c. To wryte out the booke of the Lawe for hym selfe Ye bring this place to proue Conf. 303 that temporal Princes haue as much to doe with Religion as Bishoppes and Priestes For the Kinge saye you muste write out the Lawe Deut. 17. But whie leaue ye out that whiche foloweth accipiens exemplar takynge the Copie of the Priestes of the Trybe of Leuie By which woordes it is clearlie perceyued that it is not in the Kynges handes to meddle with Scriptures but as he receaueth them of his betters in that authoritie the Priestes King Ioas bridled the riot and arrogancie of the Priestes Apol. We finde no such wordes in the text Conf. 307 4. Reg. 12. Iosue receiued coÌ„maundements Apolo specially touching religion We haue readen the whole Chapiter Iosue 1. Confut. .305 and we find no suche specialities there but onelie that he shoulde passe ouer Iordane And diuide the lande of Promise and be of good cumforte and strength with other lyke woordes all to the Temporall Gouernement of the â—eople but of Religion Sacrifice Praying for the people expounding the Law c. no one sentence Yea rather as it appereth in the first setting of him in his office the scripture saieth expressly 〈◊〉 any thing be to be done for this Iosue Eleazar the Priest shal aske counsel 〈◊〉 the Lorde Nu 27. At his worde vndoubtedly at the Priests he shal goe furth and come in c. Which of the two then 〈◊〉 nerer to God aÌ„d worthier by his office He that speaketh himselfe with God or he that heareth God his word by any interpretatour He which geaueth the commaundement or he which must obey it Doe no more so with the scriptures aÌ„d if none shal let you to make your own sense vpon them yet neuer take so much vpon you to put in the text it self which is not of the Scripture And further consider whether this be not to adde and take awaie from the Scripture to make that of the plural nuÌ„ber which is of the singular only To suppresse those wordes which being put in doe dissolue the knoâ— of the question To put that in whiche is not at al in the text To alleage sayinges that can not be found And to misconstrue sentences that are founde And then when you haue considered all this conferre therewith that which ye finde in the Apocalipse of S. Iohn that If any man adde vnto these things Apo vl God shal lay vpon him the plagues that are written in this booke And if anie man diminishe of the wordes of the booke of this prophecy God shal take his part out of the booke of life and out of the holy Citie and from these things which are writteÌ„ in this booke The 7. Chapiter conteining the flat lyes of the Apologie There haue ben wittely procured by the Bishop of Rome certaine persons of eloquence enough Apolog. not vnlcarned neither which should put their helpe to his cause now almost desperate NAme the Pope which hath procured them Confut. 9 Name the Persone which haue ben procured and ye shal either confesse your faultes or stand gyltie for two lyes Proue also that he wylely procured ani meÌ„ to help his cause because this word wylely maketh your lye aÌ„d slauÌ„der more greeuous For either you meane that he did it in dâ—de and that he would not be sene to doe it either that he did it boldly and manifestly but yet vsed a witty and subtil meane vnto it ConcerniÌ„g the first he neded not to be ashamed to defend his cause He might boldly without reproch choose any of the lerned aÌ„d eloqueÌ„t Catholiks for that purpose For the faith which the whole Churche opeÌ„ly coÌ„fesseth â–ª what dishonesty at al is it to coÌ„maund aloud that the best lerned shuld declare it and by declaring of it coÌ„meÌ„d it that wheÌ„ iust cause is geueÌ„ of it it mai be knoweÌ„ for a truth sufficieÌ„tly pued ConcerniÌ„g the second it were a small part of policy to labour by a fancy to perswade the whole world in a falsitie Princes desirous to restrain the gospel sought many wayes Apolog. but preuailed nothing now almost the whole world doth begyn to opeÌ„ their eies to behold yâ— light What place hath your gospel in Spain Conf. 1â— What place in Italy What successe hath your gospel in France WheÌ„ Lady Marie was once proclaimed Queene how preuailed your preachiÌ„g Did ye not flee beyond sea into free Cities And why into those more thaÌ„ into ani other but because ye preuaile not with Princes but such as cal you to their fauour of whoÌ„ yet ther are so few and so weak in al ChristeÌ„dom that in the rekning they make a litle somme And now say you the whole world almost doth begyn to open their eyes A worshipful begining after xvâ— yearis But why say ye not without almost that al the whole world begiÌ„neth to opeÌ„ their eyes You haue a coÌ„science I trow in making a lye and therfore you add almost How much theÌ„ lacketh I pray you If Loâ—aÌ„ Paris Bonony Padua SalamaÌ„ca CoÌ„pluâ—uÌ„ and other great Vniuersities but smal â—ortioÌ„s of the whole if these were lightened by your gospel would ye put out your almost What meane ye by this almoste Perchance all is ouercomed with you sauing Rome itselfe and the small Cities about it Nay haue ye not greate and Princely states as of Florence Vrbine Genua Ferrara Millaine Venice Treuers Mentes Colone Salisburg and the Catholike Cantones And sundrie Countries as Bauarie Sauoy Burgundie Loraine Brabrant Flaunders Holland Artoys Henaut Friseland Guelderland Cleueland Prussia Carinthia And many Ilandes as Sicilia Corsica Sardinia Maltha and the ZelaÌ„ds And many kingdoms as Naples FraÌ„ce Spaine Pole Bohemie Hungary and Portugale and the Empire it selfe which see well enough how darke your gospel is But no matter for these small peeces What say you then to the new Indians which alone are greater than all whom we haue rekened If you lacke but them alone haue you all the world all most No This is so great a lye that â— might turne it backeward and say the whole world almost doth defie your Gospel All theyr trauayle hath in a manner come to naught Apolog. How say you to the late general CouÌ„cel Conf. 15 â–ª which had so woÌ„derful good successe and which is so executed in Rome it selfe that not only the Bishopes but Cardinals also are sent to theyr cures and goe obediently vnto them No bodye driuing it forwarde and without anie wordly helpe King Harry the eygth then is no body with you the Duke of Saxonie Lantgraue of Hesse King Edwarde the sixth the Villaines of Boheme the Hugonites of France c. Al these then are no body On the other syde our cause againste the wil of Emperours If Charles alone had not geuen more to clemencie which ouercommeth most of all noble personages
when they haue the greatest victorie thā to iustice wher had the Dukes of Saxony and other your defendours bene From the beginning against the wills of so many Kinges Euery Anabaptist in Brabāt or Scotlād liueth against the Prīces wil because he generally wisheth euery heretike out of the way for feare of infecting the good Chistiās yet ther is another wil in Prīces which if they would folow no heretike could haue peeped vp in all Christēdom but he shuld haue ben quikly dispatched In spite of the Popes That is true in one sense because in deed very spite hath moued diuers mē to refuse his authority but in an other it is false For if he for exāple had stomaked the matter he had held them for excōmunicate which should haue the name of Kīg Hēry in their bokes like as on the cōtrary side it was high treason to haue the name of Papa in any writing or Calēder And almost maugre the head of al men hath taken encrease Here again commeth in almost No if men had resisted it in deede it had neuer ben receiued But partly through couetise of Church goods partly through werines of straight liuing partly through hatred of superiour powers and partly through curiosity to heare what newes came out of Germanie the merchandise of heretikes had an open vent And by litle litle spread ouer into al countries and is come at the length euē to princes Courtes and palaces Neuer say at length For euen from the begining therof it was in the Courts of Princes as of King Henrie the viij Duke of Saxony c. And by plaine force of law the greater part of our owne country is kepte yet stil in it The holy Fathers did alway fight against the heretikes with no other force Apolog. then with the holy Scriptures It is false Confut. 27. as it appeareth by the first Nicene Coūcel declaring the cōsubstantiality of God the Sōne with his Father The second Councell at Constantinople resorting to the writinges of theyr for fathers for profe of the Godhead of the holie Ghost The Councel at Ephesus defining our blessed Ladie to be Deiparam the Mother of God and not only Christiparam the mother of Christ And the Councel at Calchedon where the fathers cried out aloud against Eutyches denieing the two natures in Christe and asking in what Scriptures laie the two natures Ea quae sunt Patrum teneantur Those things which the Fathers haue thought let them be kepte If there had bene any whiche would be but a looker on and abstaine from the holy Cōmunion Apolog. him did the old fathers and Bishops of Rome in the Primatiue Church before priuate Masse came vp excommunicate as a wicked person and as a Pagane How proue ye this Con. 92. Marie out of a decree of Calixtus or as ye should say Anacletus Yet he speketh not of al the people but of the clergy onli ▪ which he apointeth to attend vpon the Bishop at the aultar which are to saie seuen fiue or three Deacons likewise Subdeacons and other ministers Neither are they excommunicated if they doe not receiue but willed to be kept without the Church dores a far lesse punishment so far furthe at the least that it proueth you a lyer Our aduersaries at this day haue violently thrust out and quite forbydden the holy Communion Apolog. They haue so forbidden it Conf. 9◠that seeing th◠slewth of the common people they haue made an expresse law that whosoeuer doth not communicate at Easter shal not be taken for a Christian. And bysides if it be to far for you to goe to Rome it selfe whereas the examples of the primitiue Churche continue in theyr best practise you maie aske of the Churches of Flāders and Brabāt and if there be not more receiuing at euerie principal feast in the yere thā is church for church in the whole yeare with you then let me be reproued And this ofte receauing of Catholike people can not stand wyth a violent thrustyng out and a forbidding the holy communion as you belie the Clergie Now if by the holy communion ye meane not the receiuing of the Sacrament as Catholykes vse but receiuinge vnder bothe kindes neither in that sence speake you truely For no violence was vsed whiles one kind only was ministred no commaundement driuing the Christians at the first vnto it but their owne willes and deuotions allowing it neither by anie later Canon of the Churche are both kindes so quite forbidden but that vpon good aduise and charitable consideration both may be graunted The Bishoppes of Rome doe carie the Sacramentall bread aboute Apolog. vppon an amblyng horse whither so euer them selues iourney What if he would ryde twelue miles or seuen miles out of Rome Confut. 111. doth he carie the Sacrament with him vppon an horse No forsothe Ergo not whether so euer he iourneieth Againe howe doth he carie it In lyke sorte as noble men carie theyr necessaries with them vpon Sūpter horses or packe vp in casketes trūkes or males anie of theyr singular and pretiouse iewelles Surelie the simple and plaine Reader maie thinke vpon the credite of your woordes that the Pope when he rydeth out of towne carieth the Sacrament inclosed vp with him and set vppon some horse as though it were perteyninge to his household prouision Yet the truthe is farre otherwyse for in solemne and greate processions onelie the Sacrament is cariede about But I truste a Procession is none of the Popes iourneys neither muste his holines be sayed to ryde out of towne whē he goeth about the Cytie in his Bishoppelie Ornamentes for praiers sake onelie and deuotion Now when such high feasts do come the mōstrāce or pix for the Sacramēt being verie greate and massy is sette in deede vpon an horse not as a cariage of the Popes but as conteining a Sacrament of the Christians Which that it might be the better in syght and with more ease caried about therefore hath it pleased the deuotion or inuention of no euil mē to prepare a fayre horse to carie vppon his backe the pix in which that bodie is kepte vnder the forme of bread whiche disdayned not to ride vpon an Asse Matt. 21 ▪ whē it came into Hieruselem in visible forme of fleash They say Apolog. and sometyme do perswade fooles that they are able by theyr Masses to distribute and apply to mens commoditie all the merites of Christe his death yea although many tymes the partyes thinke nothing of the mater and vnderstand ful litle what is done Name them that doe saie so Confut. 115. and you shal be discharged of a lie and they punished for their words For the Catholiks alow not these phrases we are able to distribute by our Masses c. As who should say the Priest were no more a sinfull mā nor an hygh minister at the most vnder God but were in dede a certaine God and
put case these Abbates and Bishops haue no knowledge Apolog. What if they vnderstaÌ„d nothing what religion is nor howe we ought to thinke of God I put case the pronouncing and ministring of the lawe be decayed in Priestes and good counsell faile in the Elders as the Prophete Micheas saieth the nyght to be vnto them in stede of a vision and the darkenesse in stede of propheÌ„siyng Or as Esaias saieth what if all the watchmen of the Citie are become blinde What if yâ— salt haue lost his propre streÌ„gth and sauerines And as Christ sayeth be good for no vse scant worth the casting on the dunghill The lesse knowledge you would make the bishops and Abbats to haue Con. 280. the more miracle it wil be that without knowledge they haue such learning as their bookes and preachings and doinges doe testifie Take for an example the Catholike Bishops of England Is there among them all any one against whom you may come with your textes of Micheas Esaias or Christ our Sauiour Yet you put the case they haue no knowledge I aunswere that your case is a verie hard one But yet to remedie somewhat this matter if our Bisshops should be so vnlearned and ignorant I thinke it were better for the common wealth to set them to Schole than to put them in prison Or if they be nothing mete for lerniÌ„g to set them rather at libertie being suche as can hurte the procedinges nothing for lacke of good life and knowledge than to kepe them in so preciselie and politikely as though euerie worde that they should speake were able to coÌ„found an heretik Howe then if the Pope haue seene none of these thinges Apolog. and haue neuer reade either the Scriptures or the old Fathers or yet his owne Councels I aunswer â–ª but first Con. 284 I will also put a case What if there were no shame in a man What if there were no regarde of the sight of God What if in all thinges he should seeke for this onlie howe to fill the peoples eares and to make them gather of an exceading greate word somewhat at the least Wâ—â—ld there be anie discretion or staie in suche a one of putting cases of deniyng moste manifeste truthes of slaundering worthie persons and goeyng against sense and reason So is it with the Authours of the Apologie For how theÌ„ say they if the Pope haue neuer readen either the scriptures or the old fathers or yet his owne CouÌ„cels How then Are ye not ashamed to put such a case as neither euer yet happened nor euer is like to come to passe by any reason Shew the occasion of this your suspition and feare Declare your selfe to be of greater experience and consideration than those are which quake for feare where no cause is Name anie one Pope that hath not bene so learned that you might welthink him to haue readen the Scriptures Ye can name none at al. You put only a case with how then if he hath neuer readen the Scriptures And I aunswer that if it be so it is a great miracle And that except you bring furth some certificate of it it is not to be beleued But neither you meant it I suppose to affirme it only ye thought it enoughe to speake much as thoughe you could bring furth somwhat And to leaue it to your Reader to suspect somwhat although you proued nothing I confesse vnto you I can not tel what to saye to such What thens and What yfs But if you haue any arte in iudging of them I pray you if the skye should fal were not many larkes like to be taken And if such kindes of What yfs as you haue put might be folowed in other examples were not manie fooles like to be made and preferred by it and many Wyll Sommers would they not be found in England which would quickly saie what if all the Councell be vnlearned And what if poore knaues haue as great a gift of wisedome and knowledge as the Noble and Learned of the world Thus far concerning this matter The 11. Chapiter confuting a blasphemous Lye BY manie smal practises at length an habite is goten and he that refrayneth not his tongue and thought in the lesse shal make it so fond and slipperie that it will offende in the greater And the Apologie of England whyles it toke not good heede inough to speake trulie of men it is come to that blind audacitie that it belieth God him selfe For this cause therefore that the Authours thereof maie the better consider of theyr rashnes and the Indifferent Reader may the more plainelie see that he muste not truste euerie Sprite I place this lie by it selfe as a singular one without felowes and without coÌ„parison and I call it as it deserueth a Blasphemous lye For thus they saie in defence of theyr discession from the Catholike Church Though we haue departed from that Church whiche these men cal Catholike Apolog. by that meanes get vs enuy amongst them that want skyl to iudge yet thys is inough for vs it ought to be inough for euerie wyse and good man and one that maketh accompt of euerlasting life that we haue gone from that Churche which had power to erre which Christ who can not erre told so long before it should erre Where find ye this in anie Ghospel Con. 322 Or why tel ye not your Reader of it that he also might perceaue it Or why directe ye him not to the place at the leaste where he might seeke it Can it be any other than wicked impudencie to make Christ saie that which he neuer saied If Christ hath foreâ—old it in deede that our Churche shoulde erre shewe vs that and there is nothing to be replied Fathers Councels Stories Apologies Replies Reioynders al other labours maie be spared onelie that place were to be shewed where Christ hath so plainly coÌ„founded vs. For this you maie be sure if ye can proue that our Church maie erre you shal perswade al the sort of vs to forsake it and get vs to an other of whiche we maie be sure it can not erre But forasmuch as ye can bring furthe no such word of Christ why make ye such a wretched crake as though ye were departed from a church that may erre to a better congregation or as though Christ should beare witnes vnto the goodnes of your doeynges by his foretelling that our Churche should erre Here ye are to be pressed aÌ„d here should ye be enforced to aunswer For by this place it will quickely be seen who hath woÌ„ne or who hath lost For if it were S. Ambrose or S. Augustin that did affirme anie thing the Catholike would so farre accepte it as he should see other Fathers to agree to it and the heretike woulde so litle make of it that if all the fathers bysides did saie with them he woulde not be bound to folow theyr authority because they al were meÌ„ But if Christ