Praedicandum est omnibus vt credant Patrem Filium Spiritum Sanctum Vnum esse Deum Omnipotentem The Gospel must be preached vnto al to the ende they may knowe that the Father the Sonne and the Holy Ghoste is one God Almighty To be shorte euen in our late Fathers daies this was counted a Catholique Fourme of Faithe and was commonly taught in al Scholes Vnum Crede Deum Beleeue that there is One God If this were then wel spoken and vniuersally vsed euen in the Churche of Rome without rebuke I truste M Hardinge of his Courtesie wil nomore blame vs for speakinge wel As for these Phrases I beleeue In God I beleeue In Christe although in deede they be better more effectual carrie more force then the other yet are they not neither so peculiare and special to God alone nor so precisely vsed as M. Hardinge imagineth For it is written in the Eâ—odus as it is noted by the skilful in the Hebrewe tongue Populus credidit In Deum In Mosen The people beleeued In God and In Moses And God him selfe saide vnto Moses as it is likewise noted in the Hebrewe Descendam vt populus In te credat I wil goe downe that the people maiâ— beleeue In thee S. Basile saithe Baptizati sunt In Mosen crediderunt In illum They were Baptized In Moses and beleeued In him And Hosius saithe Quid si In Sanctos quoque rectè credi docet Paulus What if Paule teache vs that wee may also wel beleeue In Sainctes And they of M. Hardinges side haue euermore wel liked this Fourme of Speache Credo in Sanctam Ecclesiam I beleeue In the Holy Churche Wherein also perhappes they wil allege these woordes of Socrates and of some others Credo In vnam Catholicam Ecclesiam I beleeue In one Catholique Churche Notwithstandinge beside S. Augustine and others Paschasius saithe Credimus Ecclesiam quasi Regenerationis Martem non Credimus In Ecclesiam quasi Regenerationis Authorem Recede ergo ab hac persuasione blasphemiae Non enim licet nec In Angelum Credere Wee beleeue the Holy Churche as the Mother of Regeneration But wee beleeue not In the Churche as the Authour of Regeneration Leaue therefore this persuasion of Blasphemie For it is not lauful to beleeue no not In an Angel Likewise S. Augustine saithe Credimus Paulo non credimus In Paulum Credimus Petro non credimus In Petrum Wee beleeue Paule but we beleeue not In Paule Wee beleeue Peter but wee beleeue not In Peter Hereby wée maie sée that whether wée saie Wee beleeue that God is God or we beleeue In God both these phrases are vsed of the godly and are therfore both good Catholique Yf M. Hardinge finde any wante or imperfection in our woordes let him supplie it with good fauoure so he condemne not either S. Paule or Hermes or Origen or Hilarie or Charles the Greate or other Catholique and godly writers as wel Gréekes as Latines who as I haue shewed haue vsed the like Certainely the General Confession of al our people and of our whole Churche is this VVee beleeue In God VVee beleeue In Christe VVee beleeue In the Holy Ghoste But M. Hardinge saithe wée grate ouer busily vpon the Article of Christes Ascension into Heauen What then Should wée haue leafte it out Verily that would haue benne some good countenance to your cause â–ª Anâ— therefore when Pope Nicolas would haue brought vs your newe Article of Trasubstantiation into the Crede he should firste haue vtterly remoued this whole Article of Christes Ascension For these twoo Articles maie not wel stande togeather by any construction in one Crede As for vs wée haue saide nothinge herein but that hath often ben saide and auouched by the Holy Learned Fathers Damasus the Bishoppe of Rome in his Creede grateth hereon as mutche as wée His woordes be these Deuicto mortis imperio cum ea Carne in qua natus passus mortuus fuerat resurrexit Ascendit ad Patrem sedetque ad Dextram eius in Gloria Hauinge ouercome the empiere of deathe with the same fleashe wherein he was borne and suffred and died and rose againe he Ascended vnto the Father and sitteth at his Right hande in Glorie Whiche woordes S. Hierome in larger manner expoundeth thus Ascendit ad CoeluÌ„ Sedet ad Dextram Dei Patris manente ea Natura Carnis in qua natus passus est in qua Resurrexit Non enim exinanita est Humanitatis Substantia sed glorificata Christe Ascended into Heauen and sitteth at the Right hande of the Father the same Nature of Fleash wherein he was borne and suffred and rose againe remaininge stil For the Substance of his Humaine Nature was not donne away but glorified Howe be it gentle Reader for thy better satisfaction herein I muste referre thée ouer to my Former Replie to M. Hardinge Here foloweth a piteous outcrie that wée haue shamefully corrupted S. Augustines woordes shiftinge in Oporter in steede of Potest What newe fansie is suddainely fallen into M. Hardinges heade I cannot tel S. Augustines woordes as they be alleged by Gratian are these Corpus in quo Resurrexit in Vno loco esse Oportet The Body wherein Christe rose againe muste needes be in One place Here is not Oportet in stéede of Potest as M. Hardinge saithe but Oportet as it should be for Oportet If there haue benne any corruption wrought herein it hath benne wrought by Gratian welneare foure hundred yeres agoe and not by vs. Yet is Gratian one of the highest Doctours of M. Hardinges side And wil M. Hardinge make vs beléeue that his owne Catholique Doctours would be so bolde to corrupte S. Augustine As for this Verbe Oportet if it were wanting in the place alleged yet might it wel and easily be supplied of other places S. Peter saithe Oportet illum coelos capere vsque ad tempora restitutionis omnium The Heauens Must conteine or hold him vntil the time that al thinges be restored So saithe Cyrillus Christus non poterat cum Apostolis versari in Carne postquà m Ascendisset ad Patrem Christe could not be conuersante with his Apostles in the Fleash after he had Ascended vnto the Father Likewise saithe S. Augustine Christus secunduÌ„ PraesentiaÌ„ CorporaleÌ„ in Sole in Luna in Cruce simul esse non potuit Christe according to the Presence of his Body could not be in the Some in the Moone and on the Crosse at one time And againe Ne dubites Christum esse in aliquo loco Coeli propter Veri Corporis modum Doubt not but Christ is in some One Place of Heauen bicause of the measure or fourm of a very Body Therefore the Olde Learned Father Origen saithe Non est Homo qui est vbicunque duo vel tres in eius nomine fuerint congregati neque Homo nobiscum est omnibus
One place according to the Nature of his Manhed Wherefore dooth Cyrillus saie Secundum Carnem Solam abiturus Crat Adest autem semper virtue Deitatis According to the Fleash onely he woulde departe But by yâ— power of his Godhed he is euer present Wherfore doth Gregorie saie Verbum Incarnatum Manet Recedit Manes Diuinitace Recedit Corpore The woord Incarnate bothe abideth with vs and departeth from vs. It abideth with vs by the Godhed It departeth from vs by the Body or Manhed Wherefore dooth S. Augustine saie Ibat per id quod Homo erat Manebat per id quod Deus erat Ibat per id quod Vno Loco erat Manebat per id quod vbique erat Christ departed by that he was Man and aboade by that he was God He departed by that that was in One Place He aboad by that that is in al Places If ye wil yet stand in doubte what these Holy Fathers meante by yâ— Manhed of Christe that departed from vs let S. Augustine open bothe his owne and their meaninges Thus he writeth in expresse plaine woordes touching the same Secundum Carnem quam Verbum assumpsit secundum id quòd de Virgine natus est Secundum id quòd à Iudaeis prehensus est quòd ligno confixus quòd de Cruce depositus quod linteis inuolutus quòd in sepulchro conditus quòd in Resurrectione manifestatus me non semper habebitis vobiscum According to the Fleash that the Woorde receiued according to that he was borne of the Virgine according to that he was taken of the Iewes According to that he was nailed to the Tree taken downe from the Crosse lapte in a sheete laide in the graue and was declared in his Resurrection these woordes are true Ye shal not haue me alwaies with you Likewise againe he saithe Dominus noster absentauit se Corpore ab omni Ecclesia Ascendit in Coelum Our Lord as touching his Body Absented him selfe from his whole Churche and Ascended into Heauen To be short if it be so hainous an errour in this case to vse these woordes Godhed and Manhed wherefore is not Fulgentius him selfe reproued for so often vsing the same These be his woordes Secundum Humanitatem suam Localiter erat in Terra Secundum Diuinitatem Coelum impleuit Terram Vera Humanitas Christi Localis es Vera Diuinitas semper immensa est Caro Christi absque dubitatione Localis est Diuinitas tamen eius vbique semper est Permansit in Christo Immensa Diuinitas Suscepta est ab eo Localis Humanitas Quomodò Ascendit in Coelum nisi quia Localis Verus est Homo Quomodò adest Fidelibus nifi quia idem Immensus Verus est Deus Christe according to his Manhoode was placed in Earthe but according to his Godhed he filled bothe Heauen and Earthe The Manhoode of Christe is conteined in Place The Godhed of Christe is Infinite and in al places The Pleash of Christe is doubtelesse in One place The Godhead of Christe is for euer in euery place There remained stil in Christe the Infinite Godhed There was receiued of him a Local Manhoode How Ascended he iâ—to Heauen sauing that he is very Man conteined in Place How is he present with the Faithful sauing that he is Infinite and True God Last of al he saithe Vnus idemque Christus Secundum Humanam Substantiam aberat Coelo cùm esset in Terra dereliquit Terram cùm Ascendisset in Coelum Christe being One accodinge to the Substance of his Manhoode was absent from Heauen when he was in Earthe and forsooke the Earthe when he Ascended into Heauen Thus many times M. Hardinge ye haue these woordes in one place togeather in Fulgentius him selfe The Godhed the Manhoode very God very Man The Fleash of Christe The Substance of the Manhoode And these â—e the selfe same woordes that you reproue Blotte out therefore for shame that vnaduised note in your Margine Looke better to your Booke Woorke hereafter more discretely and trouble not neither Pennemenne nor others without cause Otherwise the Penneman wil tel you what birde bare the feather that made you a Penne. The Apologie Cap. 1. Diuision 2. Wee beleeue that the Holy Ghost who is the thirde Person in the Holy Trinitie is very God not made not created not begotten but proceding from bothe the Father and the Sonne by a certaine meane vnknowen vnto man and vnspeakable and that it is his propertie to mollifie loften the hardnesse of mans hart when he is once receiued thereinto either by the holesome preaching of the Gospel or by any other waye that he doth geue men light and guide them vnto the knowledge of God to al way of Truthe to newnesse of the whole life and to euerlasting hope of Saluation M. Hardinge As wee acknowledge this article to be true and Catholike so we demaunde of these Defenders how they can proue the same Haue they either expresse Scripture for it or any of the first foure general Councels whiche be estemed of most Authoritie VVe are sure they haue not Therefore we do them to vnderstand and if they heare vs not we aduertise the Readers that feare God and loue his truth that al truthe necessarily to be beleued expressed in the Scripture and that other Councels be to be receiued besides the foure first which are allowed in England by Parlament The B. of Sarisburie Consider M. Hardinge notwithstanding ye euermore tel vs of Fathers Fathers yet how contrarie oftentimes ye are in iudgement to the same Fathers You saie that the Godhed of the Holy Ghost cannot be proued by expresse Woordes of the Scriptures and thereof ye saie ye are right sure Yet S. Augustine nothinge douteth but it may wel be proued by plaine Scriptures Thus he saith Spiritus Sanctus est Deus Vnde Petrus cùm dixisserâ— Ausus es mentiri Spiritui Sancto continuò sequutus adiunxit quid esse Spiritus Sanctus ait Non es mentitus Hominibus sed Deo The Holy Ghost is God Therefore Peter when he had saide vnto Ananias thou hast enterprised to lie to the Holy Ghost he followed readily and tolde him what was the Holy Ghost and saide Thou hast not sied vnto Man but vnto God Againe he saithe Ostendit Paulus Deum esse Spiritum Sanctum idò non esse Creaturam S. Paule sheweth vs that the Holy Ghost is God and therefore is no Creature Likewise againe he saith Ne quisquam Spiritum Sanctum negaret Deum continuò sequutus ait Glorificate portate Deum in Corpore vestro Least any man should denie that the Holy Ghost is God Paule added immediately these woordes Glorifie you therefore and beare God in your Body Here haue wée S. Augustines Yea and M. Hardinges Nay S. Augustine assureth vs he hath Scriptures to proue the Godhed of the Holy Ghoste M. Hardinge saithe wée
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
M. Hardinge here moueth and the whole contention of the Arians Epiphanius writethe thus Nomen Substantiae simpliciter nudè in veteri Noua Scriptura non proponitur Sententia autem eius nominis vbique ocâ—urrié This woorde Substance plainely and nakedly is not founde neither in the Olde not in the Newe Testamente But the sense and meaninge of that woorde is founde euerywhere In this conference and Iudgemente of the Holy Scriptures wée néede oftentimes the discretion and wisedome of Learned Fathers Yet notwithstandinge maye wée not géeue them herein greater crediâ—e then is conuenient or then they them selues if it were offered would receiue Wée maye reuerently saye of them as Seneca in the like case sommetime saide Non sunt Domini sed Duces nostri They are our Leaders but not our Lordes They are not the Truthe of God it selfe but onely witnesses vnto the Truthe Therfore S. Augustine saithe Alios Scriptores ita lego vt quanâ—alibet Sanctitate Doctrinaque praepolleant non ideò verum putem quòd ipsi ita senserint sed quòd id mihi vel per alios Authores Canonicos vel probabili ratione persuadere potuerint Other writers or Fathers bisides the Holy Scriptures I reade in this sorte that be theire Learninge or Holinesse neuer so greate I wil not thinke it true bicause they haue thought so but bicause they are hable to persuade me so either by other Canonical writers or els by some likely reason Likewise againe he saithe Hoc genus literatum noÌ„ cum credendi necessitate sed cum iudicandi libertate legendum est This kinde of writinges of the Holy Doctours and Fathers must be readde not with necessitie to beleeue eche thinge but with libertie to iudge of eche thinge And to that ende he saithe Ne Catholicis quidem Episcopis consentiendum est sicubi fortè falluntur vt contra Canonicas Dei Scripturas sentiant Wee maie not consente vnto the Bishoppes notwithstandinge they be Catholique if they iudge contrarie to the Holy Canonical Scriptures In this authoritie and credite wée haue and ought to haue the Holy Fathers Nowe let vs sée whethér the Bishoppes and others in these Councelles confuted these Heretiques as wée saye by the Scriptures or els as M. Hardinge séemethe to saye for wante or weakenesse of the Scriptures vsed therein the Authoritie of the Fathers Firste the Emperour Constantinus in the Councel of Nice instructinge the Bishoppes there howe they might beste debate theire quarrelles and ende al striues saithe thus vnto them Euangelicae Apostolicae Literae Veterum Prophetarum Oracula perspicuè nos instituunt quid oporteat sapere de voluntare sensu Dei. Ponentes ergo contentionem ex diuinitùs inspiraris oraculis quaeramus solutionem eorum quae proponuntur The Euangelistes and Apostles Writinges and the saieinges of the Olde Prophetes doo clearely instructe vs what iudgemente wee ought to haue of the meaninge and wil of God Therefore saieinge a fide al contention out of those Heauenly Oracles let vs seeke for the assoilinge of our questions Socrates also touchinge the same Councel of Nice saithe thus of the Arian Heretiques Explicantes Sacrosanctas Scripturas saepe illos euertimus By openinge and expoundinge the Holy Scriptures oftentimes wee ouerthrewe them Likewise S. Augustine disputinge againste the same Arians refusethe as I haue saide before bothe Councelles and Fathers and appealethe onely to the Scriptures Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cum ratione concertet Neither wil I allege the Councel of Nice against you nor shal you allege the Councel of Ariminum againste me By the Authoritie of the Scriptures let vs weigh mater with mater cause with cause reason with reason Touchinge the Councel holden at Constantinople against Macedonius and the Diuinitie of the Holy Ghoste Athanasius saithe Ne interroges sed solùm ex Sacris literis condiscas Sufficiunt enim documenta quae in illis reperias Neuer mooue question hereof but onely learne of the Holy Scriptures For the onely proufes that ye shal there finde are sufficient to warrant the Godhed of the Holy Ghoste So likewise saithe Euagrius of the other twoo Councelles of Ephesus and Chalcedon Ex Euangelicis Apostolicis de Domino vocibus scimus Viros illos Diuinos constituisse Wee knowe that these Godly Fathers concluded this mater by suche woordes as the Euangelistes and Apostles haue vttered of our Lorde Therefore the Auncient Father Origen saithe Vide quà m propè periculis illi sint qui negliguÌ„t exerceri in Diuinis Literis ex quibus Solis examinationis huiusmodi agnoscenda discretio est Consider in what daunger they be that haue no care to reade the Holy Scriptures For by the same Scriptures Onely the iudgement of this trial must be allowed Euen so saithe Chrysostome Etiamsi in ipsis Veris Ecclesijs quae Dei sunt dixerint Christum apparuisse nolite eis credere dicentibus ista de me Non enim digna est Diuinitatis meae haec notitia OsteÌ„dens per haec quòd ab ipsis saepè Veris Ecclesijs excunt seductores Proptereà ne ipsis quidem credendum est nisi ea vel dicant vel faciant quae conuenientia sint Scripturis Yea if they saie that Christe hathe appeared in the very true Churches of God yet beleeue them not For this is no woorthy or sufficient knoweledge of my Godhed By this he sheweth that out of the very true Churches oftentimes come foor the deceiuers Therefore wee maie not beleeue no not them that speake vnto vs in the name of the Churche onlesse they speake and doo suche thinges as are agreeable to the Scriptures In like manner againe saithe Origen Necesse nobis est in restimonium vocare Sancras Scripturas Sensus quippe nostri enarrationes sine ijs restibus non habent fidem Wee muste needes calle to witnesse the Holy Scriptures For our iudgementes and expositions without those witnesses carrie no credit And to leaue al other like authorities that might he alleged for shorte conclusion S. Augustine saithe Solis Canonicis Scripturis sine vlla recusatione coÌ„sensum debeo I owe my consente without gaine saieinge not vnto the Doctours or Fathers but Onely vnto the Canonical Scriptures But the Bishoppes in those Councelles saithe M. Hardinge brought foorthe and folowed the expositions of the Auncient Learned Fathers And wherefore might they not What man euer taught or saide the contrarie Yet notwithstandinge they alleged them not as the fundations or groundes but onely as approued and faitheful witnesses of the Truthe Whiche thinge if M. Hardinge happily wil denie maie easily appeare by the woordes of Cyrillus pronounced and published openly in the Councel of Chalcedon Gratulamur nobis mutuò quòd nostrae vestrae Ecclesiae Fidem habent
we keapte it and vnderstode it before ye were borne and before youre heresie was hearde of But a Deuil comminge from hel for who is authour of diuision but Satan hath caried you awaie into an other Gospel whereas in deede there is but one true Gospel And here let any indifferent man consider howe vprightly you alleage S. Paule You write that Paule warneth you not to geue eare to an Angel comming from heauen if he goe about to drawe you from any parte of this Doctrine Of whiche this Doctrine meane you Of this whiche you haue declared in this Apologie Did S. Paule euer reade youre A pologie Howe then pronounced he of it that sentence VVee meane saie you by this Doctrine the Doctrine of the Gospel If you meane so wee saie the same But wee tel you that S. Paule spake not of euery Gospel generally but of a certaine Gospel qualified For he saieth Si quis vobis euangelizauerit praerer id quod accepistis anathema sit If any man preache a Gospel vnto you besides that ye haue receiued be he accursed Heare you the Gospel S. Paule speaketh of It is not euery Gospel It is a Gospel preached and receiued If ye preache that Gospel whiche ye receiued we ioine handes with you But if ye preach a Gospel whiche ye haue receiued of no Apostle nor Apostoiique preacher and whiche was not hearde of in the earth when Luther ranne out of his Cloister and forsooke his Religion then be ye assured that ye are the menne who are holden for accursed of S. Paule The B. of Sarisburie Here M. Hardinge ye woulde faine scape awaie with a Childishe Cauil Paul ye saie speaketh of a Gospel qualified whereby ye meane a Gospel deliuered and receiued As if ye woulde saie The Gospel of Christe onlesse it be deliuered by you is no Gospel But S. Paule meante not the Doctrine deliuered from hande to hande or from Pope to Pope But the Doctrine deliuered and receiued in the Scriptures And in this sense he saithe of him selfe Quod accept à Domino Hoc tradidi vobis The thinge that I haue receiued of the Lorde the same haue I deliuered vnto you In like sorte he calleth him selfe an Apostle not of menne nor by menne but by Iesus Christe Howe be it what neede many wordes The case is cleare S. Augustine saithe plainely Paulus ait Si Angelus de Coelo vobis annuntiauerit praeterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit If an Angel from Heauen preache vnto you any other thinge then ye haue receiued not by Tradition or by deliuerie from youre Elders but in the Scriptures of the Lavve and of the Gospel accursed be he These wordes be plaine M. Hardinge and quite disgrace al your Gloses Hereto Chrysostome addeth further Non dixit Paulus Si contraria annuntiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the daunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quà m oporteat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbe and frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers and wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone leadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of Cōstantinople 150. at the Ephesme coūcel 200. At that of Chalcedō 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith he A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus we saie Councelles are often against Councelles And if wee make rekening of number the Arian Heretiques haue had moe Councelles then the Christians S. Hierome saithe Spiritus Sancti Doctrina est quae Canonicis literis prodita est Contra quam si quid statuant Concilia nefas duco That is the Doctrine of the Holy Goste
that is set abroade in the Canonical Scriptures Againste whiche Doctrine if Councelles determine any thing I thinke it vvicked S. Chrysostome saithe further in more earneste sorte Plus aliquid dicam Ne Paulo quidem obedire oportet si quid dixerit proprium si quid humanum I wil saie more Wee ought not to beleeue no not Paule him selfe if he speake any thinge of his owne or if he speake onely as a man And to encrease the vncertaintie hereof the whole weighte and iudgemente of Councelles hangeth nowe euermore vpon the Pope as it maie appeare by these woordes of the Conclusion of the late Chapter at Trident Saluasemper in omnibus Sedis Apostolicae Authoritate The Authoritie of the Apostolique See in al thinges euermore reserued But Platyna saithe as it is alleged before Acta priorum Pontificum sequentes Pontifices semper aut infringunt aut omnino ' tollunt The Popes that folowe doo euermore either breake or wholy abrogate the Decrees of the Popes that were before Whether the Scripture bee wel alleged or otherwise thereof ye saie the people maie not Iudge For Christe saithe The Scholar is not aboue his Maister Certainely M. Hardinge the simplest of al the people notwithstandinge by youre restrainte he maie not iudge of the Scriptures yet he maie easily iudge of you either that ye vnderstande not or that ye vnaduisedly abuse the Scriptures Whether it be the Woorde of God or no the people ye saie maie not Judge And that ye proue euen by the Scriptures God knoweth ful handsomely and ful discretely applied For the Scholar ye saie is not aboue his Maister Thus we maie learne by the Logique of Louaine that Populus is Latine for a Scholar that Scripture is Latine for a Maister And thus by youre vaine premisses without sense ye proceede vainely and conclude nothinge O M. Hardinge haue some regarde to that ye write The simpleste maie soone espie your dooinges Ye can no longer thus mocke the worlde with shewes of woordes Christe spake not these woordes of the vnderstandinge of the Scriptures but of persequution for the Scriptures For thus the woordes lie togeather When they shal persecute you in one Cittie flee into an other c. The Scholar is not aboue his Maister Nor the Seruant aboue his Lorde If they haue called the Maister of the house Beelzebub howe mutche more wil they so cal his housholde seruauntes Alas where learned you to frame sutche Argumentes The Apostles beeing the Scholars can nomore escape persecutioÌ„ then could Christe that vvas the Maister Ergo The people cannot vnderstande vvhat they reade in the Scriptures Here is neither Antecedente nor Consequente nor Sequele in Reason For the honour of yâ— Vniuersitie haue better regarde vnto your Logique Ye bewraie the weakenesse of youre cause when yee so sclenderly abuse the Scriptures The Apologie Cap. 22. Diuision 4. Chrysostome saithe There be many oftentimes vvhiche boaste them selues of the Holy Ghoste but truely vvho so speake of their ovvn head do falsely boast that thei haue the sprite of God For like as saith he Christe denied he spake of him selfe vvhen he spake out of the Lavve and Prophetes euen so novve if any tiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the aunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quà m oporâ—eat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbeand frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers as wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone â—eadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of CoÌ„stantinople 150. at the Ephesine couÌ„cel 200. At that of ChalcedoÌ„ 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith be A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus
we saie Councelles are often against Councelles And if wee make rekening of number the Arian Heretiques haue had moe Councelles then the Christians S. Hierome saithe Spiritus Sancti Doctrina est quae Canonicis literis prodita est Contra quam si quid statuant Concilia nefas duco That is the Doctrine of the Holy Goste that is set abroade in the Canonical Scriptures Againste whiche Doctrine if Councelles determine any thing I thinke it vvicked S. Chrysostome saithe further in more earneste sorte Plus aliquid dicam Ne Paulo quidem obedire oportet si quid dixerit proprium si quid humanum I wil saie more Wee ought not to beleeue no not Paule him selfe if he speake any thinge of his owne or if he speake onely as a man And to encrease the vncertaintie hereof the whole weighte and iudgemente of Councelles hangeth nowe euermore vpon the Pope as it maie appeare by these woordes of the Conclusion of the late Chapter at Trident Salua semper in omnibus Sedis Apostolicae Authoritate The Authoritie of the Apostolique See in al thinges euermore reserued But Platyna saithe as it is alleged before Acta priorum Pontificum sequentes Pontifices semper aut infringunt aut omninò tollunt The Popes that folowe doo euermore either breake or wholy abrogate the Decrees of the Popes that were before Whether the Scripture bee wel alleged or otherwise thereof ye saie the people maie not Iudge For Christe saithe The Scholar is not aboue his Maister Certainely M. Hardinge the simplest of al the people notwithstandinge by youre restrainte he maie not iudge of the Scriptures yet he maie easily iudge of you either that ye vnderstande not or that ye vnaduifedly abuse the Scriptures Whether it be the Woorde of God or no the people ye saie maie not Iudge And that ye proue euen by the Scriptures God knoweth ful handsomely and ful discretely applied For the Scholar ye saie is not aboue his Maister Thus we maie learne by the Logique of Louaine that Populus is Latine for a Scholar that Scripture is Latine for a Maister And thus by youre vaine premisses without sense ye proceede vainely and conclude nothinge O M. Hardinge haue some regarde to that ye write The simpleste maie soone espie your dooinges Ye can no longer thus mocke the worlde with shewes of woordes Christe spake not these woordes of the vnderstandinge of the Scriptures but of persequution for the Scriptures For thus the woordes lie togeather When they shal persecute you in one Cittie flee into an other c. The Scholar is not aboue his Maister Nor the Seruant aboue his Lorde If they haue called the Maister of the house Beelzebub howe mutche more wil they so cal his housholde seruountes Alas where learned you to frame sutche Argumentes The Apostles beeing the Scholars can nomore escape persecutiō then could Christe that vvas the Maister Ergo The people cannot vnderstande vvhat they reade in the Scriptures Here is neither Antecedente nor Consequente nor Sequele in Reason For the honour of y V Uniuersitie haue better regarde vnto your Logique Ye bewraie the weakenesse of youre cause when yee so sclenderly abuse the Scriptures The Apologie Cap. 22. Diuision 4. Chrysostome saithe There be many oftentimes vvhiche boaste them selues of the Holy Ghoste but truely vvho so speake of their ovvn head do falsely boast that thei haue the sprite of God For like as saith he Christe denied he spake of him selfe vvhen he spake out of the Lavve and Prophetes euen so novve if any thinge be pressed vpon vs in the name of the Holy Ghost saue the Gospel vve ought not to beleue it For as Christe is the fulfillinge of the Lavve and Prophetes so is the Holy Ghost the fulfillinge of the Gospel Thus farre goeth Chrysostome M. Hardinge They alleage out of Chrysostome that who so euer speake of their owne doo vntruely attribute to them selues the Spirite of God But they remember not howe they who are gathered together in the name of Christe doo not speake of their owne because Christe who is the truthe hath promised to be in the middest of them Nowe if they tel vs that the Fathers at Trent were not gathered together in the name of Christe howe mutche more truly maie wee reply to them that the temporal menne assembled together at Auspurg at Marpurg at VVormes at Smalcald at Baden at VVestminster or any where els came not together in the name of Christe I require but a man of common sense to sitte Iudge in this cause They can not possibly bringe any thinge out of the Scriptures or auncient Fathers for maintenance of this their great case The B. of Sarisburie Ye builde ouer boldely M. Hardinge on Christes promises God is true what so euer he promise But oftentimes menne are false Christe hath promised to be present where so euer twoo or three be geathered togeather in his name But it appeareth by the woordes of the Prophete Dauid that Councelles oftentimes meete togeather againste God and againste his Christe The Prophete Michaeas saithe Sic dicit Dominus de Prophetis qui errare faciunt populum meum Abominantur iudicium omne rectum peruertunt Super Dominum requiescebant dicentes Nunquid non est Dominus in medio nostri Thus saithe our Lorde of the Prophetes that deceiue my people They abborre Iudgement they ouerthrowe al that is right And yet they reaste them sēlues vpon oure Lorde saienge Is not oure Lorde in the middest emongest vs This is youre defence M. Hardinge Whether the VVorde of God be with you or againste you yet ye saie ye haue stil the Sprite of God and oure Lorde him selfe is in the middest emongest you But this boldnesse by Chrysostomes Iudgement is presumptuous and daungerous And therefore his counsel is that if any thing be pressed vpon vs by the name of the Holy Ghoste sauinge onely the Gospel of Christe wee shoulde not beleeue it In like sense S. Augustine saithe Sua illi si docere veliut nolite audire nolite facere If they bringe any Decree or Fantasie of theire owne heare it not Doo it not Thus the Olde Frenetique and Fanatical Heretiques when they founde them selues conuinced by the euident testimonies of Goddes VVoorde they appealed to the Spirite of God whiche they saide euen as you saie euermore assisted them and coulde not faile them Hereof S. Augustine writeth thus Videris ergo id vos agere vt omnis de medio Scripturarum authoritas auferatur suus cuique animus author sit quid in quaque Scriptura probet quid improbet id est vt non Authorirati Scripturarum subijciatur ad Fidem sed sibi Scripturas ipse subijciat Non vt ideò illi placeat aliquid quia hoc in sublimi Authoritate scriptum legitur sed ideo rectè scriptum videatur quia hoc illi placuit Ye see therefore this is youre drifte that al
ca. 19. Pius in Dialog Fol. 21. Dist 97. Ecclesia In sexta Synodo Constan Act. 4. In eadem Synodo Actione 1. Nicol. Cusanus de Donatione Constantini Legates PardoÌ„nes Citatur ab Agrippa de vanita Scientiar Nicol. Machiauel in Historia Concil Aphrica Cap. 105. * Vntruthe For they depende of the deceitfulnesse of man not of the povver of God Matth. 16. ‡ Vntruthe For Christe neuer gaue the Pope povver to deale Pardonnes * Vntruthe ioined vvith open folie For this vvas the onely vvaie to strengthen the Saracenes Marsilius Pataninus The very true cause of the â—â—uision of the Empiere Platyna in Leone 3. ‡ Vntruthe For S. Gregorie saithe Antichristus ipsas summas huius Saeculi potestates obtinebit * A nevve Sinne against the Holy Ghoste ‡ Vntruthe easy to be seene Reade the Ansvveare * A Diuine Povver in the Pope Iohn 12. 14. 16. Depofinge of Kinge Matthae 4. Apocalyp 17. In eodem Cap. Apocalyp 13. Augustin in Psalm 9. August in eundem Psalm Gregor in Iob. Ca. 41. Lib. 33. Ca. 22. Chrysostom In. 2. Thessaloni 2. Homil. 4. Clemen Lib. 2. De Appellationib Pastoralis Distin 22. Omnes In Sexto Li. 3. Ti. 16. De Statu Regularium Antonius de Rosellis Auentinus in Adriano 4. Clemen in Proâ—mi In Glossa Platyna in Liberio 2. Tomo Conciliorum In vita Syluerij Vigilij Heruaeus De potest Papae ca. 13. Appendix Eutropij in Syluerio Vrspergen Anno 1045. Heruaeus De Potest Papae Ca. 13. Paulus Aemylius Lib. 2. Gaguinus Plutarch in Catone Vticen Benuenutus Imolensis in Augustali Paulus Aemylius Lib. 3. Paul Aemylius in Chronice Benuenutus Imolen in Augustali Nihilo foelicior Patre In eo defecit Imperium in Gente Carolorum * Not altogeather so euil A proper qualification ‡ A ioily vvaie to fraie a Kinge * By this Diuinitie if any Kingedome refuse to be subiecte and thral to the See of Rome the Pope maie geue the same avvaie at his pleasure Philippus Bonifacius 8. Paralip Vrspergen In vita Bonifacij 8. In Sexto Idem in Platyna Sabel Aenead 9. Lib. 7. Martinus Polonus Dist 81. Si qui. In Glossa Abbas Vrspergen Paulus Aemyl Platyna Sabellicus Nauclerus Poison in the Sacramente Lib. 8. In scholijâ— in PlatinaÌ„ In Chronographia Paralipom Vrsperg Ann. 1313. Bapt. Egnatius Auentinus Carion Supplementum Chron. Textor in Officina Veneno extincti Matthias Parisien An. 1211. * A proper Schole of Humilitie Platina in vita Adriani ‡ Phy forshame cannot the pope learne Humilitie but by a draughte * Vntruthe For it is not sur mised by vs but recorded by your ovvne vvriters Sabellicus saithe Vt sedentis genitalia ab vltimo Diacono attrectentur Chrysostom in Matthae Homil. 74. Hieronym in Epist ad Galathas Cap. 4. Kisse the Popes foote Gregor Lib 4. Epist 38. Ceremoniar Li. 1. Sectio 5. Ca. 3. Deuotè osculatur Ceremoniar Li. 1. Sectio 5. Ca. 6. Ceremoniarium Lib. 3. Cap. 2. Seneca Pomponius Laetus in Diocletiano Alexander ab Alexandro 2. Thessalon 2. Matthae 4. Antoninus in Summa Par. 3. ti 22. Ca. 5. §. 4. Plutarch in Alexandrâ— * Vntruthes tvvoo togeatherâ— Reade the Ansvveare ‡ Al this is a great vntruthe and a shamelesse Fable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Greeke euen for a Pope * Vntruthe most manifeste For it is thus Ordred in the Popes ovvne Pontifical and in his ovvne Booke of Ceremonies The Popes Bridle The Popes Stirope Ceremoniarium Lib. 1. Cap. 8. Etiamsi Imperator aut quiuts maximus Princeps adesset Sellam ipsam cum Pontifice in humeris aliquantulum portare debet Ceremoniar Li. 1 sectio 5. Ca. 4. Dum Imperator haec vtilitatis Officia vult exhebere c. Tandem cum aliquibus bonis verbis recipieÌ„do permittit c. Ceremoniarium Lib. 1. Cap. 8. * Ceremoniar Li. 1. Sectio 3. ‡ Ceremoniar Lib. 2. Cap. 10. Etiamsi Rex aut Imperator sit * Ceremoniar Li. 1. Sectio 3. ‡ Ceremonia Li. 1. Sectio 13. ca. 2. Auentinus in Fredericho 1. ‡ In this One litle Marginal note M. Hardinge hath vttered foure Vntruthes altogeather Reade the Ansvveare ‡ Sabellicus Decadis 2. li. 1. 1220. Historiae rerum Venâ—taruÌ„ lib. 4. Franciscus Dandalus ‡ Vntruthe For he vvas then a Senatour of very greate Honour And at the nexte Election vvas chosen Duke * The offence stoode onely in healpinge their Neighbour beinge a bannished man into his Countrie ‡ Yet the right and state of bothe these Kingedomes is in his hande * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation Folio 186. a. Decades Seconde Decade Franciscus Dandalus Firste Booke Anno Do. 1220. Hierony Aduersus error Iohan. Hierosolymit Hierony De optimo genere interpretandi Not Duke August De Consensu Euangelist Lib. 2. Cap. 17. Iohan. 2. Hierony De Errorib Origenis Hierony in Ezechielem Lib. 9. Cap. 30. Franciscus Dandalus Genes 35. Augu. in quaest super Genesim Quaest 117. Matth. 2. Chrysost in Matthae Homil. 2. Clemens Stromat 1. Tertul. Contra Iud. cos Irenaeus Lib. 2. Cap. 34. 40. Matth. 26. Hilarius in Psalm 54. Donatio Constantini Dorman Fol. 22. Dorman Fol. 24. M. Hardinge Fol. 308. b. Athanasi in Apolog. M. Hardinge Fol. 309. a. willingly Chrysostom in 1. Corin. Homil. 21. Vrspergen Sabellicus Ennead 9. Lib. 3. Beno Cardinalis Gnavve boanes No Dogges vnder the Popes Table Clem. Lib. 2. De Senten re iudica Cap. 2. Sabellicus Ennead 9. Lib. 7. Rom. 1. Hierony Aduersus Pelagianos Lib. 1. * Vntruthe For the stories be plaine Reade the Ansvveare ‡ Vntruthe easily reproued by good Recordes Henricus Impera 4. Henricus Impera 5. * Manifeste Vntruthe See the Ansvveare ‡ Vntruthe For this vvas not the cause But the Pope vvoulde haue geuen the same him selfe ‡ Vntruthe For then he was at no variance with yâ— Pope * This Ancient Doctour is yet aliue and vvriteth vvoorthily for his hiere Gregor Heimburgen Carion An. 1103. Vrspergen Anno 1105. Vrspergen eod loco Pag. 257. Carion Auentinus Vrspergen Pag. 239. Carion Platyna in Seuero Papa Vrspergen Pag. 264. Auentinus Vrspergen Pag. 235. Sabellicus Enneadis 9. Lib. 3. Carion Helmoldus Matth. Palmer Synesius Plato Pope Hildebrande Socrat. Lib. 3. Cap. 22. Beno Cardinalis Auentinus Vrspergen ‡ As though for the moste parte they liued like Angelles In praescriptio CoÌ„tra Haeret. * VVhat faulte can ye finde in the Popes preachinge He neuer preacheth Treadinge on the Emperours necke * Vntruthe shamelesse as it shal appeare Carion Non tibi sed Petro. Et mihi Petro Aurelius Victor Pomponius Letus Budaeus de Asse Matthias à Michouia De Sarmatia Cap. 12. Platyna Textor in Officina Platyna Platyna in Syluestro 3. Constantien Concilium
it and to iudge of it not accordinge to the skil and habilitie of the VVriter whiche is but simple but accordinge to the weight and woorthinesse of the Cause The poore labours haue benne mine the Cause is Goddes The goodnesse of the one wil be alwaies hable to countreuaile the simplicitie of the other God euermore enflame and directe your Maiestie with his Holy Sprite that the Zele of his House maie thorowly deuoure your Graceous harte that you maie safely walke in the waies of your Father Dauid that you maie vtterly abandon al groaues and Hille Aultars that you maie liue an Olde Mother in Israel that you maie see an ende of al dissensions and stablishe peace and Vnitie in the Churche of God Amen Your Maiesties moste Humble Subiecte and Faithful Oratoure Iohn Sarisburie I. S. ¶ Good Christian Reader I haue heere sette before the certaine principal flowers of M. Hardinges modeste speache Taste no more than maie wel like thee And iudge thereof as thou shalt see cause M. Hardinge in the Preface before his Confutation of the Apologie The manner of writinge whiche I haue here vsed in comparison of our Aduersaries is sober softe and gentle c. And in respecte of theire heate bitternesse and railinge as many telle mee ouer colde sweete and milde Againe in the same Confutation There is no man of Wisedome or honestie that woulde with so immoderate vpbraidinges empaire the estimation of his modestie Fol. 300. b. M. Hardinge Your Diuellishe spite Reioinder fol. 18. b. Your Diuellishe vvickednesse Reioinder prefa to the Reader Your Diuellishe Villanie Confuta fol. 256. b. Your railinge vvoordes of Sathans prompring Reioinder 67. 2. You are ioined to Sathan Sathan your Scholemaister Reioin 12. b. Yee are moued by the instincte of Sathan Confuta 43. b. 255. a. Your Father the Diuel Conf. 2. a. Your Babylonical Tovver Confut. 42. a. Your Nevve Church sette vp by Sathan Con. 42. a. The Diuel hathe you faste bounde Con. 24. a. Yee are of the Schole of Sathan Con. 69. b. Your Sathanical Sprité CoÌ„futa 111. b. Yee are the Children of the Diuel Con. 115. a. A Page a Slaue a Clavvebacke of the Diuel Confuta 131. a. Yee are the limmes of Antichriste Con. 202. a. Yee are the practised Ministers of Antichriste Confu 195. b. Yee haue taken a paterne from Sathan â–ª Con. 323. b. Your reprobate Congregation Con. 338. a. Your Synagoge of Sathan Con. 341. b. Your confuse â—entes of Sathan Con. 334. Your Synagoge of Antichrist and Lucifer Confuta 212. b. The Heard of Antichriste Confu 48. a. The Nouice of the Diuel Confu The Diuel and his Ministers 116. b. Yee haue learned of the Diuel Con. 128. b. Your Father the Diuel Confu 348. b. Sathan your Maister Confuta 348. b. Sathans broode Con. 348. He hathe conceiued hatred by the inspiration of Sathan Con. 288. b. Sathan holdethe you captiue Con. 342. b. The Sptite of Sathan is in you 172. a. Yee are faste bounde in Sathans fetters Con. 68. a. Yee are enimies of Vnitie Con. 55. b. Enimies of the Sacrifice Confu 67. a. Yee are loose Apostates Confu 323. Sacrilegious Churcherobbers 323. Theeues Con. 155. b. Abominable Con. 17â— a. Lecherous Lourdaines 75. b. Profane Helhoundes Confuta 114. b. Despisers of God C. 131. b. Your vvicked and blasphemous Sprite Your darke and malitious Soule Reioind 104. Your heresies blasphemies Sathanismes Your filthy railinge rabble Con. 75. b. Coluinistes Sathanistes Confu 81. b. Your vvicked Chamsâ— broode 114. b. Your profane malice C. â—29 b. Your vilenesse 135. a. Your damnable fide 135. a. Your blasphemous tongues Your detestable blasphemies Your Diuellishe rabble 209. b. Your Turkishe Huguenotes vvoorse theÌ„ Infidels 282. b Your Malignante Churche Your Congregation of Reprobates Con. 269. b. Your vile heresies 339. a. Your Diuellishe stoutenesse of harte Your Turkishe and Heathennishe harte 295. b. Your Turkishe doctrine ibi Yee bragge Lucifer like 173. b Yee speake villanie Youre quarrel is againste Christe Con. 178. b. Yee vvould saie if ye durst that Christe is the Abomination of desolation and Antichriste is the True God 194. a. VVhen vvere there euer suâ—che Theeues in the Churche of God 201. a. Your Doctrine is Heresie your life is iniquitie 172. b As crafty knaues in a Comedie Reioind 22. a. Vaine bragginge Vanitie Scurrilitie extreme impudencie passinge madnesse proude vauntinge Goliathlike Re. in pre 2. He is a foole 186. Reasonlesse vvitlesse Reioind 192. a. Foolishe Negatiues R. pre Thei are Apes Con. 1. b They are Asses Any sotte vvould be ashamed to make sutche argumentes Con. 51. b. He hath on his fooles coate if he plaie the Vise vvel and Verletlike Re. 251. b. The canker of this false doctrine Reioind prefa False Gospellers Re. pre Vnshamefaste 94. a. Impious Impudente 123. a. Yee are paste al shame 186. a A greate Lier Boldenesse in Lieinge Yee Lie for a vantage Your fchole of Lieinge Yee professe Lieinge False Lies Impudente Lies Vaine Lies Bolde Lies Lovvde Lies Fovvle Lies Shamelesse Lies Railinge Lies Manifeste Lies Notorious Lies Sclaunderous Lies Horrible Lies VVee vvil proclaime you a Lier 258. b. Your Libertie of lieinge Your Arte of lieinge 218. b. Your Figure of impudente Lieinge 253. a. Yee be desperate in youre Lieinge 277. b. You Lie in the plural number 303. a. And vvhat shal I saie more but al is Lies 255. b. Leaue your Railinge Re. VVe like not your Railing 80. a. I leaue your vile eloquence to your selfe 111. b. Your Railinge termes Your vile eloquence Your scoldinge tale Your spiteful vvoordes Con. 149. b. Your rancoure Your spite Your filthy Railinges Your vile vpbraidinges Con. 175. Your Malitious Railinge 184. b. Your false cankered sclauâ—ders 184. b. Cease your barkinge Reioind prefa to the Râ—a The poison of your tongue Reioind prefa Your droppe of poison Your Serpentine tongue Reioind 67. a. Sutche crakinge Chalenlengers Re. prefa Your Railinge Sprite Spit out your Malice Spit out your poison Reioind prefa Your hote raginge Sprite Con. 3. a. Spit foorthe youre galle Confu 23. a. Your Heresies and Villanies Con. 10. b. Your vaine boaste in vvickednesse vvrought by the povver of SathaÌ„ 19. b Your filthy railinge rabble 75. b. It liketh your filthy Sprite 101. a. Yee cursed Chananees 121. b VVhat crake yeâ— 128. b. The Diuel the Scholemaister of your Malice 168. a. Luther that filthy Freeze 192. a. your bavvdy Bale 168b Brentius that shamelesse railinge Hereuque 288. a Cough vp the cromme of your Heresie Re. 167. b. Cough out that vile poison Re. 80. Your Diuellishe Blasphemie and Villanie 256. b. A blaste of your railinge Sprite 266. b. Luthers stinking sinke 42. b Zuinglius rabble 42. b. Your vile spiteful blasphemous talke Re. prefa If there vvere any spaike of shame in you 94. a. The stinking breath of your vile vvoordes m. b. This DefeÌ„der is like a mad Dogge 207. b. Your vile venemous and lothesome stuffe 246. b. I vvold I
knoweth that Tertullian speaketh namely and onely of suche Aliens and Strangers as knewe not the Truthe of God Whether of these two woordes it shal like him to leaue vs the sense is al one it forceth nothing If he wil néedes refuse this woorde Ignotus so that he receiue the other woorde Extraneus and graunte that he and his felowes be Strangers to Goddes Truthe it shal be sufficiente Howe be it he addeth farther that they of his side are nowe no Strangers but knowe God as his deare frendes and kinsfolke Euen so saide the Phariseis of them selues Nunquid nos Coeci sumus What be we blinde too But Christe answeared them Yf ye were blinde then had ye no sinne Now ye say that ye see Therefor your sinne remaineth stil And againe I am come to Iudgemente into the worlde that they that see maie be made blinde And againe The Children of the kingdome shal be throwen foorthe into vtter darknesse Yet further M. Hardinge saithe After that the Gospel had benne sounded abroade by the Apostles and theire Successours then was the Truthe nomore a Stranger or a Pilgrime in Earth Whereby he woulde closely conclude that his Churche of Rome can neuer erre But this is too vaine a Paradise For Daniel speakinge of the later daies saithe Veritus prosternetur in â—erra The Truthe shal be ouerthrowen in the Earthe Chrysostome saithe Abornihatio Desolationis stabit in Sanctis Locis Ecclesiae The Abomination of desolation shal stande in the Holy places of the Churche S. Augustine saithe Vsque ad huius sâ—eculi finem inter persecutiones mundi consolationes Dei peregtinando procurrit Ecclesia Vntil the worldes ende the Churche goeth foreward as it were in a Pilgrimage bytweene the persecutions of the worlde and the comfortes of God And againe Tota Ciuitas Dei peregrinatur in terris The whole Cittie of God which is the Churche is a Stranger and a Pilgrime in the Earthe Verily as longe as Satan the Prince of darkenesse is Prince of this world so longe the Truthe of God passeth in this world as a Stranger and beinge emonge Strangers as Tertullian saithe easily findeth enimies is it intreated He saithe further Caeterum vnum hoc gestit ne ignorata damnetur This onely thinge Truthe desireth that noman condemne her before he knowe her The Apologie Cap. 2. Diuision 1. Wherfore we ought to beare it the more quietly whiche haue taken vpon vs to professe the Gospel of Christe if we for the same cause be handled after the same sorte and if we as our Forefathers were longe agoe be likewise at this daye tormented and baited with raylinges with spiteful dealinges and with lies and that for no desert of our owne but onely bicause we teache acknowledge the Truthe M. Hardinge O blessed folowers of the Patriarkes Prophetes Apostles Martires and Christe him selfe that suffer so much persecution in your innocencie hauinge deserued nothinge at all and onely bicause ye acknowledge and teache the Truthe But Sirs by your leaue how foloweth this VVherfore of your former common place so largely treated This is your fowle faulte whiche you make in your Logike Howe proue ye this argument The Truthe is persecuted and the professours of the Truthe haue euer bene euill treated wherefore wee ought to beare it quietly beinge likewise handled for the same cause c. If you make this argument whiche ye seeme priuely to make leauinge out the Minor The professours of the Truthe be persecuted for the Truthes sake wee be professours of the Truthe Therefore we suffer persecution for the Truthes sake Yf ye saye thus we embarre you from your Conclusion by deniynge your Minor whiche ye can neuer proue And if ye reason thus whiche waye also ye seeme to vse The professours of the Truthe suffer persecution VVee suffer persecution Ergo wee are professours of the Truthe VVe graunt your Minor is true but your argument is naught So might all Heretikes saye and by that argument proue them selues right beleuers VVherefore vntil ye proue that ye succede the Patriarkes Prophetes Apostles Martyrs and Christe himselfe in professinge the Truthe boast not as ye doo of your Forefathers For not they whome ye name in your Proeme but Hus VViklese Peter Bruse Berengarius VValdenses Albingenses Donatistes Aëâ—ians Manichees and suche the like Heretikes iustly condemned of the Churche were your Forefathers The B. of Sarisburie M. Hardinge pretendeth Logique and endeth in Sophistrie The argument wée make wherewith he playeth so pleasantly is founded vpon these woordes of Christe The Scholare is not aboue his Maister nor the Seruant aboue his Lorde If they haue persecuted me they wil persecute you Al these thinges shal they doo vnto you for my names sake bicause they knowe neither my Father nor me The Minor is this wée succede the Apostles and Martyrs and are the professours of the Truthe Whiche Minor by M. Hardinges iudgement we can neuer proue But Goddes holy name be blessed for euer The greatest parte of Christendome this daye seeth this Minor is true and that bothe we are the professours of Goddes knowen Truthe and you the professours of manifest salsehed Touchinge the Donatistes and Manichees and al other like condemned Heretiques and Heresies we vtterly abhorre them euen as the gates of Hel. As for Iohn Wicklese Iohn Husse Valdo and the reste for ought wée knowe I beleue settinge malice aside for ought you know they were godly menne Theire greatest Heresie was this that they complained of the dissolute and vitious liues of the Cleregie of woorshippinge of Images offeined Miracles of the tyraÌ„nical pride of the Pope of Monkes Freeres Partans Pilgrimages and Purgatorie and other like deceiuinge and mockinge of the people and that they wisshed a reformation of the Churche Wée succede not them nor beare theire names Wée succede him whose woorde wée professe whose woorde M. Hardinge they of your side haue so often condemned and vnder a colour of false Translation haue burnte for Heresie Hereof we fourme our argument in this sorte Christe the Sonne of God was persecuted carried as a Lauuye vnto the Slauterhouse for speakyng the Truthe Therefore it behooueth vs for the same cause sufferinge the like to take it with patieuce So saithe S. Peter Christe died for vs leauing vs an example that we should folowe his steppes If wee suffer patiently for dooinge wel this thinge is thankes woorthy before God So the holy Father and Martyr Ignatius comforted him selfe when he was in the middes of his tormentes laÌ„ incipio esse Discipulus Christi Now beginne I to be Christes Disciple So Tertullian Quid debeo nisi sanguinem quem pro me fudit Filius Dei What thinge owe I els but the Bloude whiche the Sonne of God hath shedde for me The like comforte in like cases Christe geueth to his Disciples Reioice ye saithe he and he gladde for your rewarde is greate in Heauen For
thinges wel done vpon very good reason For shortely to saie the truthe these folke falsely accuse and sclaunder al our dooinges yea the same thinges which they them selues cannot denie but to be rightly and orderly donne and for malice doo so misconstrue and depraue al our saienges and dooings as though it were impossible that any thinge could be rightly spoken or donne by vs. They should more plainely sincerely haue gonne to woorke if they would haue dealte truely But nowe they neither truely nor sincerely nor yet Christianly but darkely and craftily charge and batter vs with lies and doe abuse the blindenesse and fondenesse of the people togeather with the ignorance of Princes to cause vs to be hated and the Truthe to be suppressed This lo ye is the power of darkenesse and of men whiche leane more to the amased wonderinge of the rude multitude and to darkenesse then they doo to Truthe Light and as S. Hierome saithe doo openly gainsaie the Truthe closinge vp theire eies and wil not see for the nonce But we geue thankes to the most good and mighty God that sutche is our cause where against when they would fainest they were hable to vtter no despite but the same whiche might as wel be wreasted against the Holy Fathers against the Prophetes against the Apostles against Peter against Paule and against Christe him selfe M. Hardinge The Catholikes doo not burden you with ought wherein by their owne iudgementes they condemne themselues as ye sclaunder them not onely here but oftentimes in your Booke For if they iudged otherwise they would not wittingly do against their iudgemente That is the special propertie of an Heretike whom S. Paule hiddeth al men to a voide knowinge that he that is suche is peruerted and seemeth euen condemned by his owne iudgement They shewe bothe your blasphemous Heresies and your wicked actes Luther ye knowe powred out his Heresies and villanies c. Your robbinge of Churches persecutinge of men for standinge sâ—edfastly in the faithe of the Holy forefathers your incestuous mariages of Monkes Friers and Nonnes your breache of solemne vowes for fleashly pleasure your prophaninge and abandoninge of Holy Sacramentes your contempt of auncient and godly ordinaunces and discipline of the Churche and suche other thinges of like estimation For in deede the catholikes doo persecute you if suche deserued entreatinge of euill persons maye be called persecution and al good folk besides wee grâ—â—te and shal so doe so longe as they love the Truthe and keepe them in the vnitie of the Churche Yet with no other minde doo they persecuâ—e you then Sara did Agar then Christ the Iewes whom he whipt out of the Temple then â—eter did Sâ—nom Magus The B. of Sarisburie Yewis M. Hardinge it might please you to remember that Bartholomaeus Latomus a Doctour of your side confesseth in writinge to al the worlde yâ— our request touchinge the Holy Ministration vnder Bothe Kindes accordinge to Christes first Institution is iuste and reasonable That Gerardus Lorichius an other of your owne side saithe Sunt Pseâ—docatholici qui Reformationem Ecclesiae quoquo modo remorari non verentur They be false Catholiques and this M. Hardinge he speaketh of you beinge one of your owne they be False Catholiques that hinder the Reformation of the Churche by al meanes they be hable He saithe you be false Catholiques far contrary to the common opinion and concludeth in the ende that the wilful mainteinance and sequel of your Doctrine in this pointe is as he calleth it Haeresis Blasphemia pestilens execrabilis An Heresie and a Blayhemie against God Pestilent and Cursed That others of your â—de confesse that this your vse of Ministration vnder one kinde whiche nowe ye cal Catholique began first not of Christe or his Apostles or any Ancient Learned Father but onely of the errour or as he better termeth it of the simple Deuotion of the People That Albertus Pighius the stoutest gallante of al your Campe graunteth there haue benne and be many Abuses in your Passe notwithstandinge ye haue tolde vs far otherwise That Pope Pius oftentimes graunted and vsed commonly to saie He sawe great causes why Priestes shoulde be restoared to the libertie of Mariage That Pope Adrian by his Legate Cheregatus confessed openly at Norenherg in the General Diet of al the Princes of Germanie that al the il of the Churche came firste à culmine Pontificio From the toppe Castle of the Pope And to be short M. Hardinge it might haue pleased you to remember that your selfe in your first Booke in the Defence of your Priuate Passe haue written thus Mary I denie not but that it were more commendable and more Godly on the Churches Parte if many well disposed and examined woulde be partakers of the blessed Sacramente with the Prieste Al these thinges M. Hardinge be they â—ses or Abuses Reasonable or Vnreasonable Right or Wronge Better or woorse Be they neuer so wicked neuer so Blasphemous neuer so cursed yet be they stoutly defended stil and no hope offered of amendement With what Conscience of your parte he onely sâ—eth that sâ—eth the Conscience You graunte ye persecute your brethren where ye haue the Swerd and maye persecute but as Sara did Agar as Christe did the Iewes and not otherwise Verily M. Hardinge that Christe or Sara were persecutours I haue not greatly heard But I remember Chrysostome saithe thus Nunquid Ouis Lupum persequitur aliquando Non sed Lupus ouem Sic enim Caim persecutus est Abel non Abel Caim Sic Ismael persecutus est Isaac non Isaac Ismael Sic Iudaei Christum non Christus Iudaeos Haeretici Christianos non Christiani Haeresicos Ergo ex fructibus corum cognoscetis eos What doothe the Sheepe perscute the Woulfe at any time No but the Woulfe doothe persecute the Sheepe For so Caim persecuted Abel not Abel Caim So Ismael persecuted Isaac not Isaac Ismael So the Iewes persecuted Christe not Christe the Iewes So the Heretiques persequute the Christians not the Christiaus the Heretiques 〈◊〉 ye shal knowe them by their fruites S. Augustine saithe Non eo modo persecutionem passi sunt Pseudoprophetae ab Elia quomodo ipse Elias à Rege nequissimo Neither were the Palse Prophetes so persecuted by Elias as Elias was persecuted by the wicked Kinge Surely Chrysostome saithe Quem videris in sanguine persequutionis gaudentem Lupus est Whome so euer ye see â—eioicinge in the Bloudde of persequution he is the VVoulfe But yée pretende greate good wil and saye Ye persecute and murder your Brethren for Loue as Christe persequuted the Iewes So I trowe Aristophancs saithe Philippides tooke a cudgel and beatte his Father and al for loue How be it M. Hardinge neither are you armed as Christe was armed nor was Christe armed as you are armed I must saye to you as S. Augustine saithe vnto the Heretiques the
c. Folo winge the Holy Fathers wee doo al with one accorde teache men to confesse one and him selfe the Sonne our Lorde Iesus Christe persite him selfe in Godhead and perfite himselfe in Manhood And for Auctoritie of the Fathers in high pointes of Faith a Bishop in that reuereÌ„d assemblie named Eudoocius pronounced a notable sentence sayeing thus Euery one that consentethe not to the exposition of the Holy Fathers doothe alienate him selfe from al Pristely Communion and from the presence of Christe Thus wee haue alleaged the foure first general Councels whiche S. Gregorie honourethe as the foure Gospels But the thinge beinge so euident as it is and so welkuorwen euen to your selues if ye be learned the Auctorit it of these chief Councels maie suffice The B. of Sarisburie Here M. Hardinge ye haue taken in hande a néedelesse labour For you knowe right wel wee despise not the Authoritie of the Holy Fathers but rather in this selfe same place haue alleged togeather S. Augustine S. Hierome and S. Ambrose thrée of the moste Auncient and approued Fathers and throughout the whole discourse of this Apologie in the Defence of the Catholique Truthe of our Religion nexte vnto Goddes Holy Woorde haue vsed no prouse or Authoritie so mutche as the expositions and iudgementes of the Holy Fathers Wée despise them not therefore but rather geue God thankes in theire behalfe for that it hathe pleased him to prouide so woorthy instrumentes for his Churche and therefore wée iustly reproue you for that so vnaduisedly and without cause ye haue forsaken the steppes of so Holy Fathers These foure General Councelles wherein you dwel so longe as they make nothinge against vs so in sundrie pointes they fight expressely against you Firste they were summoned by the Emperours Constantinus Theodosius 1. Theodosius 2. and Martianus and not by any right or authoritie of the Pope as hereafter it shal be shewed in place conuenient more at large Iulius the Bishop of Rome was summoned by the Emperours write to appeare at the Councel of Nice as wel as others And Pope Leo afterwarde was charged by like Authoritie to appeare at the Councel of Chalcedon In the Councel of Nice the Bishop of Rome was not President but Eustathius the Bishop of Antioche In the same Councel of Nice the Bishop of Rome hathe his Authoritie and Iurisdiction made equal and leuel with the other thrée Patriarkes And in the Councel of Chalcedon the Bishop of Constantinople is made equal in Authoritie with the Bishop of Roome To be shorte the saide Councel of Chalcedon for this laste and some other like causes Leo the Bishop of Rome would not allowe Which thinge notwithstandinge the Councel standethe stil in force whether the Pope wil or no. These be the foure fiste General Councelles whiche M. Hardinge comparethe in Authoritie with the foure Euangelistes But these Heretiques Arius Nestorius Macedonius and Euiyches in these foure General Councelles vtterly despised al the Auncient Fathers and boasted them selues saithe M. Hardinge of the Scriptures and euermore cried out Scriptures Scriptures Touchinge the Arians that they alleged certaine doubteful and darke places of the Scriptures to serue theire purpose it is certaine and manifeste But that either they despised or that the Catholiques against them auouched the Eropsition and authoritie of any Father M. Hardinges onely woorde muste be our Warrante For neither allegethe he any one Author for prouse hereof nor yet namethe any of al these Fathers Notwithstandinge let vs graunt these Heretiques cried out as M. Hardinge saithe Scriptures Scriptures Euen so did the same Heretiques likewise crie out euen as nowe M. Hardinge doothe Fathers Fathers Socrates saithe Et Ariani Originis libros citabant in Testimonium vt illi quidem iudicabant sui Dogmatis And the Arian Heretikes alleged the Learned Father Origens Bookes as they thought for proufe and witnesse of theire Doctrine The Heretique Eutyches saide Ego legi scripta Beati Cypriani Sanctorum Patrum Sancti Athanasii I haue readde the writinges of S. Cyprian and of other Holy Fathers and of S. Athanafius Likewise the Eutychian Heretique Carosus saide Ego secundum expositionem treceÌ„torum octodecim Patrum sic credo fic Baptixatus sum Aliud quid mihi dicas nescio This is my Faithe accordinge to the exposition of the three hundred and eighteene Fathers in the Councel of Nice In this Faithe was I Baptized What ye should saye more to me I cannot telle Euen so saide Eutyches him selfe Sic à Progenitoribus meis accepi credidi In hac Fide Baptizatus sum signatus vsque and hunc diem in ea vixi in ea opto moti Thus haue I receiued of my Forefathers and thus haue I beleeued In this Faithe was I Baptized and signed and in the same haue I liued vntil this daye and in the same I wish to die Thus S. Augustine saithe the Donatian Heretique Cresconlus alleged the authoritie of S. Cyprian Thus the Nestorian Heretiques alleged the authoritie of the Councel of Nice To be shorte thus the Heretique Dioscorus cried out in the open Councel of Chalcedon Ego habeo Testimonia Sanctorum Patrum Athanasij Gregorij Cyrilli Non transgredior in aliquo Ego cum Patribus cijcior Ego defendo Patrum Dogmata Ego horum habeo testimonia non simpliciter aut transitorie sed in ipsorum libris I haue the Testimonies of the Holy Fathers Athanasius Gregorius Cyrillus I alter not from them in any pointe I am throwen foorthe and bannished with the Fathers I defende the Fathers Doctrine I haue theire iudgementes vttered not by chaunce or vnaduisedly but remaininge expressed in theire Bookes I doubte not M. Hardinge but you maye hereby easily sée that the Heretiques ye speake of cried not onely Scriptures Scriptures as ye saye but had leasure also sometimes to crie as you doo Fathers Fathers that as wel to purpose and as rightly as you of longe time haue vsed to crie hauinge in déede in the cases wée speake of neither Scriptures nor Fathers To come neare the mater wée saie not that al cases of doubt are by manifeste and open woordes plainely expressed in the Scriptures For so there should neede no exposition But wée saye There is no case in Religion so darke and doubteful but it maie necessarily be either proued or reproued by collection and conference of the Scriptures S. Hierome saithe Moris est Scripturarum obscuris manifesta subnectere It is yâ— order of the Scriptures â–ª after harde thinges to ioine other thinges that bee plaine S. Augustine like wise saithe Solet circunstantia Scripturarum illuminare sententiam The Circunstance of the Scripture is woonte to geue light and to open the meaninge The like rule Tertullian also geuethe Oportet secundum pluâ—a intelligi pauclora The fewer places muste be expounded by the moe Therefore touchinge this woorde Homousios whiche
Father Athanasius Nos ista Hausimus à Magistris diuinitùs afflatis qui Sacros Libros euoluerunt These thinges haue we learned of our Maisters or Fathers inspired from Heauen whiche haue Readde and perused the Holy Scriptures For S. Augustine very wel saithe Secundum hos Libros de coeteris Literis vel Fidelium vel Infidelium liberè iudicamus Accordinge to those Bookes of the Scriptures wee iudge frankely of al other writinges whether they be of the Faitheful or of the Vnfaitheful Therefore S. Hierome saithe Omni studio legendae nobis sunt Scripturae in Lege Domini meditandum die ac nocte vt probati trapezitae sciamus quis numus probus sit quis adulterinus Wee muste Reade the Scriptures with al diligence and muste bee occupied in the Lawe of our Lorde bothe daie and nighte that wee maye become perfite exchangers and be hable rightly to discerne what Monie is lawful and what is Counterfaite S. Hilarie saithe Hoc proprium est Apostolicae Doctrinae Deum ex Lege ac Prophetis in Euangelijs praedicare This is the very order of the Apostles Doctrine in the Gospel to Preache God out of the Lawe and the Prophetes Otherwise touchinge the discourse of natural reason S. Ambrose saithe No Creature either in Earthe or in Heauen is hable to reache the deapthe of these thinges Thus he saithe Mens deficit Vox silet non mea tantùm sed Angelorum Supra potestates supra Angelos supra Cherubim supra Seraphim supra omnem sensum est The minde is astonned the voice faileth not onely mine but also of the Angelles It is aboue the powers aboue the Angelles aboue the Cherubius aboue the Seraphins and aboue al manner vnderstandinge And therefore he saithe as it is alleaged once before Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum Sed audio I woulde not ye shoulde beleeue mee Lette the Scriptures be readde I saye not of mee selfe In the beginninge vvas the VVoorde but I heare it spoken And againe he saithe in the same Booke vnto the Emperour Gratian Facessat nostra Sententia Paulum interrogemus Let our Iudgemente stande aparte and let vs aske S. Paule the question But M. Hardinge saithe VVhoso euer maketh this argumente whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argumente It seemeth no greate pointe of Wisedome M. Hardinge to vpbraide others with folie without cause God encrease bothe you and vs in al wisedome and vnderstandinge in Christe Iesu How be it our Argumente howe so euer it hathe pleased you to fashon and to handle it as we meante it and made it had no sutche Folie Wherefore what so euer Folie is nowe come to it it is your owne it is not ours For wée denie not the Learned Fathers expositions and iudgementes in doubteful cases of the Scriptures Wée reade them our selues Wée folowe them Wée embrace them and as I saide before wée moste humbly thanke God for them But thus wée saie The same Fathers opinions and iudgementes for as mutche as they are sometimes disagréeable one from an other and sometimes implie contrarieties and contradictions therefore alone and of them selues without farther authoritie and guidinge of Goddes Woorde are not alwaies sufficient Warrantes to charge our Faithe And thus the Learned Catholique Fathers themselues haue euermore taught vs to esteeme and to weighe the Fathers The Ancient Father Origen saithe thus as it is reported before Ex Solis Scripturis examinationis nostrae discretio petenda est The discussinge of our Iudgemente muste be taken Onely of the Scriptures And againe Sensus nostri enarrationes sine Scripturis testibus non habent fidem Our Iudgementes and Expositions without witnesse of the Scriptures haue no credite Likewise S. Augustine Ego Solis Canonicis Scripturis debeo sine vlla recusatione consensum My consent without exception I owe not vnto any Father were he neuer so wel learned but Onely to the Holy Canonical Scriptures His reason is this Nam cùm Dominus â—acuerit quis nostrum dicat Illa vel illa sunt Aut si dicere audet vnde probat For where as the Lorde him selfe hath not spoken who of vs can saie It is this or that Or if he dare saie so howe can he prooue it And therefore he concludeth directly and in like woordes with S. Ambrose Ego vocem Pastoris inquiro Lege hoc mihi de Propheta Lege de Psalmo Recita de Lege Recita de Euangelio Recita de Apostolo I require the voice of the Shephearde Reade me this mater out of the Prophete Reade it mee out of the Psalmes Reade it out of the Lawe Reade it out of the Gospel Reade it out of the Apostles The Apologie Cap. 10. Diuision 1. Wherefore if wee he Heretiques and they as they woulde faine be called be Catholiques why doo they not as they see the Fathers whiche were Catholique men haue alwaies donne Why doo they not conuince and maister vs by the Diuine Scriptures Why doo they not calle vs againe to be tried by them Why doo they not laye before vs howe wee haue gonne awaye from Christe from the Prophetes from the Apostles and from the Holy Fathers Why sticke they to doo it Why are they afraide of it It is Goddes cause Why are they doubteful to commit it to the trial of Goddes Woorde Yf wee be Heretiques whiche referre al our controuersies vnto the Holy Scriptures reporte vs to the selfe same Woordes whiche wee knowe were sealed by God him selfe and in comparison of them sette litle by al other thinges what so euer maye be diuised by menne how shal wee saye to these folke I praye you what manner of men be they and howe is it meete to calle them whiche feare the iudgement of the Holy Scriptures that is to saie the Iudgement of God him selfe and doo preferre before them theire owne dreames and ful colde inuentions and to maintaine theire owne Traditions haue defaced and corrupted nowe these many hundred yeeres the ordinances of Christe and of the Apostles M. Hardinge VVe doo so For they condemned those that went against the Tradition of the Fathers and so doo wee The Scriptures consiste not in inke and paper but in the sense VVhiche sense the Holy Ghoste by Christes promise hath taught the Churche Epiphanius refutinge the Heretikes whiche named them selues Apostolikes saithe that the Scriptures haue neede of Speculation that is to witte to be wel studied and considered to the ende the force and power of euery argument maye be knowen It behoueth vs also saithe he to vse the Tradition For wee can not haue al thinges of the Holy Scripture Thus Epiphanius By Tradition without doubte he meaneth the sense and vnderstandinge receiued of the Fathers For that is the Keie of the VVoorde of God
as S. Peter taught by report of S. Clement This sense and vnderstandinge of the Lawe had the Ministers of the Lawe to whome the Traditions of Moses and of the Elders came as it were by handes Nowe wee require you to admitte this Tradition that is to saye the Catholike sense and vnderstandinge of the Scriptures whiche hathe benne deliuered vnto vs by the Holy Fathers of al Ages and of al Countries where the Faithe hath benne receiued And then we wil calle you againe to be tried by the Scriptures This haue the Catholikes layde before you oftentimes and this doo we shewe you in this Confutation He that despiseth you despiseth mee saithe Christe of his Churche Ye despise the Catholike Churche and therefore ye despise Christe What neede so many questions Sirs Your hote Rhetorike sheweth more courage in woorde then Victorie in deede Ye calle vs foorthe to the Scriptures as it were to the fielde Ye strike vs downe with woordes before ye come to encounter To shewe your brauerie in the moâ—stre ye referre your controuersies vnto the Holy Scriptures ye reporte you vnto the woordes sealed by God himselfe but we the Catholikes as ye pretende sticke at it we be afraide of it we doubte of thâ— mater we feare the Iudgement of Holy Scriptures we preferre our owne dreames and colde inuentions VVel nowe that ye haue tolde your lusty tale heare our sober answeare Oftenâ— times the true Scriptures are stretched foorthe to serue euil and false purposes The Iewes went about by the Scriptures to prooue that Christe was not so muche as a Iâ—ophete For they saide Searche the Scriptures and see that a Prophete riseth not out of Galiley By the Scriptures they would needes shewe him woorthy to die We haue a Lawe quod they and by our Lawe he ought to die because he hath made him selfe the Sonne of God The Diuel by alleaginge Scripture would haue deceiued our Sauiour him selfe and saide vnto him Scriptum est It is written The Arians were ful of the Scriptures and by the same as S. Ambrose writeth went about to prooue that Christe the author of al goodnesse was not good It is written quoth they Nemo bonus nisi vnus Deus None is good but onely God Likewise the Macedonians the Nestorians the Eutychians Now in this case your selues dooinge the like what may wee doo better then honour the Scriptures and seeke for their right Sense and Vnderstandinge Scriptum est It is Scripture saith S. Ambrose to the allegation of the Arians I acknowlege but the letter hath not the errour woulde God the Arians interpretation had not Apices sine crimine sunt sensus in crimine The letters be without crime the sense is in crime From the vnderstanding commeth Heresie not from the Scripture the sense not the woorde becommeth to be a crime saith S. Hilary Sithens then al standeth in the sense let vs agree first vpon the sense and interpretation of the Scriptures and then if we be not as ready as ye come foorth when ye liste vpbraide vs hardely and say lustely as here ye doo why sticke they to doo it why are they afraide of it As for the true sense and interpretation of the Scriptures where shal wee finde it but as before wee saide in the Catholike Churche The Churche hauinge Christe remaininge with it al daies to the ende of the worlde hauinge by promise of Christe the Sprite of truethe remaininge in it for euer hauing by Goddes owne ancient promise bothe the woordes whiche the Father hath put in the mouthe of Christe and the Sprite whiche he putte in him whereby it may vnderstand the meaninge of Goddes woordes wee maie not now seeke for the true sense vnderstanding and interpretation of the Scriptures any where but in the Churche Your owne Doctour Iohn Caluine him selfe â–ª whom ye folowe and esteeme so mutche admonisheth very wel and saithe it is specially to be noted that out of the Churche there is no light of the sounde vnderstandinge of the Scriptures This ground beinge laide on whiche eche parte must stande and be tried in crowe no more againste vs boast your selues no more VVe feare not the iudgement of the Holy Scriptures Nay it is your selues that feare this iudgment For your owne conscience telleth you that on this ground ye are the weaker side Yf ye stande with vs on this grounde ye shal neuer be able to defende your Maister Iohn Caluines doctrine touchinge Baptisme whiche hâ—â—â—aketh to be of so litle force against the manifest Scripture Let euery one of you saithe S. Peter be Baptized in the name of Iesus Christe to Remission of Sinnes Keepinge this grounde ye shal be borne from your Doctrine touchinge Absolution denyinge the Prieste to haue power to absolue penitentes by his Priestly Auctoritie but by Preachinge the Gospel to them contrarie to the plaine Scripture VVhose Sinnes ye â—orgeue they are forgeuen to them VVhose ye retaine they are reteined Yf ye refuse not this grounde ye shal be forced to restore the Sacrament of extreme Vnction â–ª and the vse of Holy Oyle againe whiche ye haue abandoned For what haue ye to saye against the Scripture It any sicke amonge you Let him cause the Priestes of the Churche to come in to him anointinge him with Oile in the name of our Lorde Abâ—dinge in this grounde ye shal be driuen to forsake your Zwinglian doctrine whiche putteth Signes and Figures I onely in the Sacrament of the Aultar for the True and Real Body of Christe there 2 presente contrarie to the 3 cleare Scripture This is my Bodie Beinge on this grounde ye shal soone geue ouer the maintenance of the Doctrine of your special Faithe and of your Iustification by Faithe onely as beinge contrary to the plaine Scripture Man is iustified by woorkes and not by Faithe onely To conclude for to shewe in howe many pointes ye maye be confuted by euident Scriptures it were in maner infinite if ye wil admitte this for a good grounde as ye midste needes admitte then shal ye not mainteine the Presumptuous Doctrine of your certaintie of Grace and Saluation contrary to that S. Paule counselleth VVith feare and tremblinge woorke your Saluation The B. of Sarisburie Whereas wée make reasonable requestâ— that God maye be vmpéere in his owne cause and that al our controuersies maye be iudged and tried by the Holy Scriptures M. Hardinge thereto answeareth thus The Scripture standeth not in the Wordes but in the Sense and the same Sense is continued by Tradition in the Churche Otherwise he saithe the Iewes the Arians the Nestorians the Eutychians and al other Heretiques were alwaies hable to claime by the Scriptures To conclude he maketh vp a greate emptie heape of the force of Baptisme of Holy Oile of Extreme Unction of Absolution of Signes of Figures of Onely Faithe and as it liketh him to calle it of the Presumptuous
Facilè patior vt quae Christus nobis dedit Salutis adiumenta eorum vsus Necessarius dicatur quando scilicet datur facultas Quanquam Semper admonendi sunt Fideles non aliam esse cuiusuis Sacramenti Necessitatem quà m Instrumentalis Causae cui nequaquam alliganda est Dei vittus Vocem sanè illam nemo pius est qui non toto pectore exhorreat Sacramenta res esse Superfluas I can wel suffer that what so euer healpes of Saluation Christe hath geuen vs the vse thereof be coumpted Necessarie I meane when we maye haue oportunitie and time to vse them How be it thus mutche the faitheful muste be warned that the Necessitie of any Sacramente is none otherwise but as of a Cause Instrumental vnto whiche Cause wee maye not in any wise binde the Power of God But that the Sacramentes be thinges Superfluous no Godly man can abide to heare it Where you further charge M. Caluine for saieinge The Children of the Faithful are borne Holy ye shoulde rather herewith haue charged S. Paule For thus he saithe Nunc Liberi vestri Sancti sunt Nowe are your children Holy Ye should haue remembred M. Hardinge that these be S. Paules woordes and not M. Caluines His meaninge is that the Children of the Faitheful notwithstandinge by Nature they be the Children of Anger yet by Goddes Frée Election they be Pure and Holy This is S. Paules vndoubted Doctrine Whiche notwithstandinge be neuer neither despised the Sacramentes of Christe nor leadde the people â–ª as you saie to Mahomete or Epicure Here at the laste M. Hardinge to returne as he saithe to his Keies first beginneth with the spiteful woordes and scorneful scoffes and light Sprite of Sir Defender whiche he saithe he learned in the Schoole of Sathan nowe lieth bounds in Sathans fetters To answeare al sâ—tche M. Hardinges vanities it were but vaine Wise menne wil not greatly weigh these childishe Tragedies But he saithe The Prieste holdeth a Consistorie is a Iudge ouer the sinnes of the People But beinge a Iudge he cannot discerne Sinnes onlesse he knowe them Neither can he knowe them but by Confession Therfore saithe M. Harding VVee tel them that Confession of al Deadly Sinnes is of the Institution of God and not of Man Mary he saithe touchinge the manner of Confession secretely to the Priest alone it is moste agréeable to Natural Reason that secrete Sinnes be Confessed secretely Here I beseche thée good Christian Reader note this one thinge by the waye M. Hardinge contrarie to common order hathe brought vs the Institution of God without any manner Woorde of God And thus he saithe Wee tel them as if his bare tellinge should stande for proufe Verily notwithstandinge Christe gaue his Apostles Power of Bindinge and Loosing yet it appeareth not yâ— he spake any one woord of Secrete Confession And Gratian a Famouse Doctour of that side doubteth not to saye Latentia peccata non probantur Necessariò Sacerdoti Confitenda It is not proued that Priuie sinnes ought of Necessitie to be Confessed vnto the Prieste And againe Datur intelligi quòd etiam ore tacente Veniam Consequi possumus Wee are geuen to vnderstande that although wee vtter nothing vvith our mouthe yet wee may obteine pardonne or Absolution of our sinnes Therefore notwithstanding al this M. Hardinges tellinge his owne Doctour Gratian telleth him that Auriculare Confession is not of Goddes Institution But wherefore speaketh M. Hardinge so precisely and specially of Deadly Sinnes Or why maie not his Venial Sinnes comme likewise in the rekeninge as wel as others In déede it is specially prouided in yâ— late Chapter at Tridente that Litle Petite Sinnes néede not to be vttered in Confession And Rob. Holcote saithe De Venialibus Confiteri magis est Supererogationis quà m Necessitatis To make Confession of Venial Sinnes is more of Deuotion then of Necessitie And Thomas of Aquine saithe Quidam probabiliter dicunt quòd per ingressum Ecclesiae Consecratae homo coÌ„sequitur Remissionem peccatoruÌ„ Venialium Somme saie and that not without good reason that a man maye obteine Remission of his Venial Sinnes onely by entriâ— into a Churche that is Consecrate And it is pourposely noted in the Glose vpoÌ„ the Decretales Venialia tolluntur vel per Orationem DominicaÌ„ vel per Aquam Benedictam Venial Sinnes may be remoued either by a Pater noster or by Holy Water And therefore perhaps M. Hardinge wil saie accordinge to the iudgemente of these and others his owne Doctours that his Litle Prety Venial Sinnes ought not of dewtie to be rekened but maie otherwise be remitted and haue no neede of Christes Bloude This is a shorter waie to Heauen then either Christe or his Apostles euer taught vs. Howe be it al this errour séemeth firste to haue growen of mistakinge these woordes of Beda Coaequalibus quotidiana Leuia grauiora verò Sacerdoti Pandamus Let vs open our smal and daily Sinnes vnto our felowes and our greate Sinnes vnto the Prieste For the reste M. Hardinges Resolution maie stande withe good fauoure For séeing his Auricular Confession can holde no better by Diuinitie that it may séeme to holde by somme what he did wel to saye It holdeth wel by Natural Reason M. Hardinge saithe The Prieste can be no Iudge without particulare knowledge of euery Sinne Nor can he knowe without hearing Nor can he heare without Confession For answeare hereto Chrysostome saithe as he is before alleged Medicinae locus hic est non Iudicij Non Poenas sed Peccatorum Remissionem tribuens Deo Soli die Peccatum tuum Here is a place of Medicine and not of Iudgemente rendring not punishement but Remission of Sinnes Open thine offences to God Onely But if the Prieste can be no Iudge without knowledge then doubtelesse M. Hardinge your Priestes for the more parte can be no Iudges For your owne Peter Lombarde saithe Scientiam discernendi Omnes Sacerdotes non habent Al Priestes haue not knowledge to discerne bitwene sinne and sinne And many of them be vtterly ignorant and knowe nothinge Notwithstandinge be the Prieste neuer so wise or wel learned yet howe is be hable to enter into the breaste of man and to knowe the Secretes of the harte S. Paule saithe What man knoweth what is in man but the sprite of man that is within him Salomon saithe God Onely knoweth the thoughtes of menne S. Paule saithe God Onely searcheth the Harte and reines And S. Augustine pourposely speakinge hereof as it is saide before saithe thus Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicam Howe knowe they when they heare me speake of mee selfe whether I saie Truthe or no Therefore the Prieste iudginge that yâ— he cannot knowmuste néedes wander vncertainely and be a very doubteful Iudge Neuerthelesse admittinge the Prieste to be a Iudge yet if it may be proued either that he
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
his Resurrection The like wée saie of the Holy Supper Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie but VVine or Breade maie haue this Power as wel as VVater Of this whole mater wée shal speake hereafter more at large But if Breade and VVine as M. Hardinge saithe haue no Power to woorke Resurrection what Power then can his Accidentes and emptie Fourmes haue to woorke the same For touching the Body of Christe it selfe his own Doctours could haue tolde him that it enteth not into our Bodies For thus it is noted published for sounde and certaine Doctrine vpon the Decrees Certum est quòd quà m citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine and out of doubte that as soone as the Accidentes or Fourmes are touched with the teethe straight waie the Body of Christe is taken vp into Heauen Hereof wee maie reason thus Christes Body is suddainely taken vp into Heauen and is not receiued into our Bodies and that as it is noted here is true and certaine The Breade and Wine by M. Hardinges Doctrine are vtterly consumed no parte of the Substance thereof remaining There is nothing leafte there but Fourmes and Accidentes Hereof it must needes folow by this Doctrine that the same bare Fourmes Accidentes haue Power to woorke our ResurrectioÌ„ But it is wel knowen and confessed in al Schooles that the Substance is better and woorthier then is the Accidente Therfore wée maie conclude The Accidente may doo it Ergo. the Substance maie mutche more doo it For the reste M. Hardinge saithe The Substance of the Breade is quite remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie other then his owne haue proued them better True it is that M. Hardinge saithe Bitwéene the Sacramente and the thinge it selfe that is to saie bitwéene the Sacramente and the Body of Christe represented by the Sacramente there is great difference For in déede and verily and in precise manner of speache neither is Christes Body the Sacramente nor is the Sacramente Christes Body S. Augustine saith as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta noÌ„ essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Onlesse Sacramentes had a certaine likenesse of the thinges wherof thei be sacramentes without question thei were no Sacramentes And in consideration of this likenesse oftentimes they beare the names of the thinges them selues Therefore after a certaine manner of speache and not otherwise the Sacramente of the Body of Christe is Christes Body Hereof I haue written more at large as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differeÌ„ce saith thus Non iste Panis qui vadit in ventrem Sed Panis Vitae Aeternae qui animae nostrae Substantiam fulciâ— Not this Breade of the Sacrament that passeth into yâ— belly but the Body of Christe it selfe whiche is the Breade of euerlastinge Life whiche reliueth the Substance of our Soule and is signified by the Sacramente Rabanus Maurus saithe Aliud est Sacramentum aliud vis Sacramenti Sacramentum in Corporis alimentum redigitur Virtute Sacramenti aeternae Vitae dignitas adipiscitur The Sacramente is one thinge The Povver of the Sacramente is an other thinge The Sacramente is changed into the foode or norishemente of the Body by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life Likewise S. Chrysostome In Sacris Vasis non ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Holy Vessels is conteined not the Very Body of Christe it selfe but a Mysterie or Sacramente of his Body So greate difference there is bitwéene the Sacramente the Body of Christe The Sacramente passeth into the Belly Christes Body passeth into the Soule The Sacramente is vpon Earthe Christes Body is in Heauen The Sacramente is corruptible Christes Body is glorious The Sacramente is the Signe Christes Body is the thinge Signified For wante of this distinction M. Hardinge wandreth blindely in the darke he knoweth not whither Therefore S. Augustine saith speaking purposely hereof Ea demum est miserabilis animae seruitus Signa pro rebus accipere This is a miserable bondage of the sâ—ule to take the Signes in steede of the thinges that he signified Whether and in what sense the wicked maie be saide to eate the Body of Christe it shal be discussed hereafter more at large As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures and Holy Fathers Of plaieinge false Lessons of teachinge as be saithe horrible lies and of subuertinge the people with al other the like furniture wee wil leaue it freely and wholy vnto the Authour The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode SacrameÌ„tally findinge theÌ„ selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of
Hardinge this thinge woulde haue had somme better proufe Why allege you not either S. Augustine or S. Ambrose or S. Chrysostome or S. Hierome or somme other Catholique Father to this pourpose Your simple woorde is no good warrante Ye proue that thinge that is Vniuersally confessed and needed no proufe but that ye shoulde proue ye leaue vnproued This in Sophistrie is called Petitio Principij The simplest shifte that can be vsed Damascenes Maior is Confessed and true But your Minor and Conclusion are bothe Vntrue For whereas you saie of your selfe The Accidentes haue their Beinge by them selues wee saie the same Accidentes haue theire Beinge in the Breade and Wine as in theire Subiectes Sundrie of your owne felowes haue saide Accidentia illa sunt in Aere tanquam in Subiecto These Accidentes are in the Aire as in theire Subiecte Therefore by theire iudgement they haue not theire Beinge as you saie by them selues You maie also remember that your Maister him selfe neuer durste precisely to determine this mater but onely passeth it ouer darkely and doubtefully as beinge not wel resolued what to saie His wordes be these Mihi videtur fatendum Accidentia illa existere sine Subiecto It seemeth vnto me or es I can gheasse these Accidentes haue theire Being without a Subiect M. Hardinge VVee muste 〈◊〉 beholde saithe Euthymius a Greeke Doctour the Nature of the thinges whiche be set before vs but the vertue or power of them The B. of Sarisburie Euthymius although one of the meanest Doctours saithe right wel and as the Learned Fathers saide before him But M. Hardinge doo you take your Authours at al aduentures as they comme to hande or doo you consider what they saieâ— Tel vs. I beseech you in your fantasie what are those thingê yâ— Euthymius saithe are set before vs Whether are they the Body and Bloude of Christe or clarour Accidentes If it be Christes very Body and Bloude substantially Really in deede VVhy shoulde vvee not consider the Nature of them what haue they offended you Or what imperfection finde you in them Cyrillus saithe Caro Christi Natura viuifica est The Fleashe of Christe by Nature hath power to geue Life And Christe him selfe saithe My Fleashe is Verily Meate and My Bloude is Verily Drinke Therefore the Nature hereof is wel woorthy to be considered But if there be nothinge there set foorthe but onely your bare and naked Accidentes What Povver What Vertue is there in them What Doctoure or Father euer taught vs that wee should haue Remission of Sinne and be saued by your Accidentes But as I saide Euthymius writeth wel folowinge herein the Doctrine of the Ancient Learned Fathers S. Basile saithe Si qua Gratia est in Aqua ea non est ex Natura Aquae sed ex praesentia Spiritus If there be any Grace in the VVater of Baptisme it is not of the Nature of the VVater but of the presence of the Sprite Cyprian speaking of yâ— Oile saith thus Sanctificatis Elementis iam non propria Natura praebet effectum Sed Virtus Diuina potentiùs operatur It is not Nature that geueth effecte or force vnto the Elementes beinge Sanctified but the Diuine Povver woorketh more mightily So saithe S. Chrysostome Petra erat Christus Non enian ipsius Petrae Natura Aqua scatutiebat Sed alia quaedam Spiritualis Petra omnia operata est hoc est Christus The Rocke was Christ For it vvas not by the Nature of the Rocke that the VVater gusshed out but a certaine other Spiritual Rocke wrought al these thinges that is to saie Christe In like manner the Anciente Father Origen speakinge of the Power and Vertue of Our Lordes Supper saithe thus Illud quod Sanctificatur per Verbum Dei per Obsecrationem non suapte Natura sanctificat vtentem The thinge that is Sanctified by the VVoorde of God and by Praier sanctifieth not him that vseth it by the Nature of it selfe By these and other like aduertisementes these Godly Fathers meante to withdrawe Our mindes from the outwarde corruptible Creatures to the Spiritual and Inwarde vnderstandinge of the Sacramentes Therefore Euthymius in the same place saithe Panis habet Similitudinem quandam ad Corpus Vinum ad Sanguinem The Breade hathe a certaine Likenesse vnto the Body and the VVine a certaine Likenesse vnto the Bloude M. Hardinge VVhen it pleased our Sauiour Christe at his laste Supper to institute this blessed Sacramente at whiche he toke Bread and VVine and turned them into his Body and Bloude he would in such wise aduance these Creatures to a muche excellenter condition as they shoulde lose no whit of their former Vertues For the sonne of man came not to destroie but to saue and as S. Augustine saithe is not cause that any thinge tend vnto not beinge The B. of Sarisburie At the laste M. Hardinge hathe founde somme Scripture and that God wote ful aptely he applteth to serue his pourpose The Sonne of Man saithe be came not to destroie but to saue Ergo The Breade and VVine lose no white of theire Former Vertues Here I beséeche you M. Hardinge what came the Sonne of Man to saue Muste wee beléeue be came from Heauen to Saue your Accidentes Was this the cause of Chrictes comming It this the Religion ye haue Learned in Louaine S. Paule saithe Nenquid de bubus cura est Deo Hathe God any special care for Oxen Might not one mutch beter saie Hathe God any care for your Fourmes for your Shevves for your empty Accidentes Perhaps ye wil saie I presse you ouer heauily Ye meante that Christe came to Saue Breade and Wine How be it so ye cannot saie For by your Doctrine the Nature and Substance of the Breade and the Wine by the comminge and presence of Christ are quite abolished nothinge remaining but onely the Accidentes But be it that Christe came to Saue these Creatures Then is your Religion mutche like vnto the Diuinitie of the Olde Heretiques called the Manichees Of them S. Augustine writeth thus Herbas atque arbores sic putant viuere vt ea sentire credant dolere cùm laeduntur nec aliquid inde sine cruciatu corum quenquam posse vellere They thinke that Herbes and Trees haue life so for foorthe that they beleeue they haue sense and feelinge and suffer gnefe and paine when they be hurte and that noman can pul or plucke ought from them without theire smarte And againe he saithe Nec oua sumunt quasi ipsa cùm frangunturt expirent They Eate no Bgges imagining that when they be broken theire life or Soule passethe from them These be mere folies M. Hardinge Christe him selfe saithe Hée came to Saue not your Accidentes but Sinners not Breade and VVine but the thing that vvas loste And wil ye tel vs that your Accidentes were loste Or that Breade and VVine were sutche sinful
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
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
thinges at your Handes To be shorte hereof Christe him selfe saithe thus Euery plante that my Heauenly Father hath not planted shal be pluckte vp by the Rootes The Apologie Cap. 18. Diuision 1. Wee make our Praiers in that tongue whiche al our people as meete is maie vnderstande to th ende they maie as S. Paule counselleth vs take common commoditie by Common Praier euen as al the Holy Fathers and Catholique Bishoppes bothe in the Olde and Newe Testamente did vse to Praie them selues taught the people to Praie too leste as S. Augustine saithe Like Parottes and Ouselles vvee shoulde seeme to speake that vvee vnderstande not Neither haue we any other Mediatour and Intercessour by whom wee maie haue accesse to God the Father but onely Iesus Christe in whose onely name al thinges are obteined at his Fathers hande But it is a shameful parte and ful of Infidelitie that wee see euery where vsed in the Churches of our aduersaries not onely in that thei wil haue innumerable sortes of Mediatoures that vtterly without the Authoritie of Goddes Woorde So that as Ieremie saithe the Sainctes be nowe as many in numbre or rather aboue the numbre of the Cities and poore menne cannot tel to whiche Saincte it were beste to turne them firste And though there be so many as they cannot be tolde yet euery one of them hath his peculiare duetie office assigned vnto him by these folkes what thinge they ought to aske what to geeue and what to bringe to passe But bisides this also in that their doo not onely wickedly but also shamefully calle vpon the Blessed Virgine Christes Mother to haue her remember that she is a Mother and to commaunde her Sonne and to vse a Mothers authoritie ouer him M. Hardinge VVee haue but onely one Mediatour to Saluation Iesus Christe by whose merites God is reconciled vnto vs. But where ye saie that besides the same one Mediatour â–ª ye haue none other that may Prai or make Intercession for you that pointe of false beleefe ye may keepe for your selues VVe had rather holde with S. Paule who as he praied for al Christen menne so he doubted not to saie to the Corinthians that he hoped to escape danger A diuuantibus vobis in Oratione pro nobis by the helpe of you in Praier for vs. If one good man maye helpe an other in this life by Praier whiles he hath yet some what of his owne to be careful for muche more the Sainctes whiche are dissolued and raigne with Christe can healpe vs with their perfite Praier Ye can tell I trowe that S. Hierome made this argumente within litle of twelue hundred yeeres paste Neither make we them Gods as ye woulde seeme to saie by the place whiche beinge spoken by the Prophete Hieremie of very Idolles ye applie to the frendes of Christe VVhome Dauid saithe to be vnto him moste honorable and their dominion to be moste stronge There is no cause why yee shoulde wonder if diuerse Cities doo gladly acknowledge some one Holy Angel Apostle Martyr or Confessour as their chiefe Patrone and Frende For if as it is written Michael the Archangell was once Prince of the Iewes and stoode alwaies for the children of Gods people it is not to be doubted but that Christen people haue nowe also their Patrones To this purpose some apply that whiche is written Fulgebunt iusti tanquam scintillae in arundineto discurrent iudicabunt nationes dominabuntur populis regnabit dominus illorum in perpetuum The iuste men shal shine and like sparkes of fire in drie kickes shal runne abroade they shal iudge nations and beare rule ouer peoples and our Lorde shal reigne ouer them for euer S. Ambrose is of that opinion plainely where he saithe writinge vpon S. Luke Sicut Angeli praesunt ita ij qui vitam meruerint Angelorum As the Angels be ouer Nations so they also whiche deserue the Life of Angels Concerninge the offices that ye saie wee appointe vnto the Sainctes ye muste vnderstande that as God hath shewed by any Miracle what good woorke he hath wrought by this Saincte rather then by that so the people desire to obteigne of God by the same Sainctes Praier that thinge wherein they maie coniecture that God hath geuen him moste grace And because our Lady the blessed Virgine Mary hath more grace geuen to her then any other Creature excepte ye can name a greater grace then to be the Mother of God therefore all Christen Nations are moste bolde to desire in Praier to be reliued by her Intercession and Mediation of her Praier made to her Sonne Iesus Christe who we doubte not heareth her moste gladly as nolesse intendinge to doo good by her continually to vs then we are sure that by her he hath done for vs those greate benefites whiche continually we doo receiue for so muche as he tooke Fleashe of her And seinge that Christe is the firste begotten amonge many Brothers wee that are called into one Heretage with him and by him maie take harte to accompt Christes Mother for our Mother specially whereas he saide vnto Iohn his Disciple and in him to all the Children of Grace beholde thy Mother If nowe any spirituall man suche as S. Bernarde was deepely consideringe the greate honour and dignitie of Christes Mother doo in excesse of minde spiritually sporte and dally as it were with her biddinge her to remember that she is a Mother and that thereby she hath a certaine right to commaunde her Sonne and require in a moste sweete manner that shee vse her righte is this either impiously or impudently spoken Is not he rather moste impious and impudent that findeth faulte there with If euer any of you had practised in contemplation any of that swetenes whiche is in Canticis Canticorum ye shoulde haue founde that there the spiritual Soule is bolder with God her Creator and spouse then S. Bernarde euer was with our Lady beinge but a Creature and a member of the same Churche with him The B. of Sarisburie Ye saie There is one onely Mediatoure of Saluation but there are many Mediatoures of Intercession And thus with this prety simple distinction ye conueigh your selfe awaie inuisible in a clowde But to cutte of quarrels M. Hardinge Let vs haue that one onely Mediatoure of Saluation and then afterwarde take to you your other Mediatoures of Intercession at your pleasure Howe be it if Christe onely be the Mediatoure of Saluation wherefore then doo you thus cal vpon the Blessed Virgine Christes Mother Salua omnes qui te glorificant Saue thou al them that glorifie thee Here ye intrude vpon Christes office and make the Holy Virgine a Mediatoure not onely of Intercession but also of Saluation Wherefore saie ye thus of Thomas Becket of whose Saincthoode for ought that I knowe ye maie wel stande in doubte Tu per Thomae Sanguinem
pertinet ad Sacramentalem vel Corporalem Manducationem This Saieinge of the Sixthe of Iohn perteineth nothinge directely to the Sacramental or Corporal Eatinge It was somme ouersight of your parte M. Hardinge to seeke to proue the Eatinge of the Sacramente by those woordes that by your owne Doctours iudgemente perteine nothinge to the Sacramente Christe saithe further Onlesse ye Eate the Fleashe of the Sonne of Man and Drinke his Blonde ye shal haue no Life in you If there be none other Eating of Christes Body whereby wee shal liue but onely your Fantastical and Fleashely Eatinge with Mouthe and Teethe then I beséeche you what Life hathe Abraham Isaac Iacob Moses Aaron and other Holy Patriarkes and Prophetes that were before the comming of Christ What Life haue a great number of Holy Martyrs What Life haue Christian Children that being Baptized in the Bloud of Christe departe this Life before they can receiue the Sacramente that is to saie by your strange Exposition before they haue Really Substantially Eaten the Fleashe of Christe Wil ye saie They haue no Life Or wil ye condemne them al to Euerlasting Deathe Or muste wée thinke they shal neuer rise againe Certainely S. Augustine saithe precisely Qui Manducat habet Vitam qui non Manducar non habet Vitam VVho so Eateth the Fleashe of Christe hathe Life and who so Eateth it not hathe no Life Hereof wee muste needes conclude by your Diuinitie that Abraham Isaac Iacob Moses and other Godly Fathers that neuer receiued the Sacramente haue no Life but are deade for euer without hope of Resurrection But to leaue your Fantasies M. Hardinge the cause of Our Resurrection as S. Paule saithe is the Sprite of God that dwelleth in vs. Origen saithe Resurgemus propter Spiritum habitantem in nobis Necesse est enim Spiritui reddi habitaculum suum VVee shal rise againe bicause of the Sprite that dwelleth within vs For of necessitie the Sprite muste haue his House restoâ—red vnto him S. Augustine saithe Haec mea tota Spes est omnis fiducia Est enim in ipso Iesu Christo Domino nostro Vniuscuiusque nostrum portio Caro Sanguis Vbi ergo portio mea regnat ibi ego me regnare credo This is my whole hope and al my truste For in Christe Jesu our Lorde is Fleashe and Bloude whiche is a Portion of eche of vs. Therefore vvhere a Portion of mine reigneth there I beleeue that I reigne too S. Cyril saithe Quamuis Mors propter peccatum in Naturam nostram insilijt tamen quia Filius Dei Homo factus est omnes profectò Resurgemus Although Deathe be fallen into our Nature yet bicause the Sonne of God is made Man doubtelesse wee shal al rise againe Likewise againe he saithe Sic vos effeci participes Diuinae Naturae cùm Spiritum meum fecerim habitare in vobis Christus enim in nobis est per Spiritum Corruptionem nostram in Incorruptionem CoÌ„mutans So I made you Partetakers of the Diuine Nature vvhen I caused my Sprite to dvvel in you For Christe is in vs by his Sprite changinge our Corruption into Incorruption Thus the Sprite of God is the Cause and the woorker of our Resurrection And to comme neare vnto you yâ— Sacramentes of Christe are also Meanes and Instrumentes and Seales hereof but not the Causes S. Cyril saithe Quòd Mystica Communio Resurrectionis quaedam fit Confessio verbis Christi ipsius probatur Ait enim Hoc est Corpus Meum Hoc in Memoriam Mei facite That the Mystical CoÌ„munion is a certaine Confession of yâ— Resurrection it is proued by the woordes of Christe him selfe For he saithe This is my Body Doo this in Remembrance of mee And therefore in the Councel of Nice the Holy Mysteries are called Resurrectionis nostrae Symbola The Pleadges or Tokens of our Resurrection And S. Ambrose speakinge distinctely hereof saithe Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostrae Substantiam fulcit It is not this Breade of the Sacramente that passeth into the Body but it is the Breade of Euerlastinge Life that susteineth the Substance of our Soule And to put the mater further out of doubte the same force vnto Resurrection that is applied vnto the Sacramente of Christes Body is also and in as ample sorte geuen to the Sacramente of Baptisme S. Basile saithe Dies Paschatis est Pignus Resurrectionis Baptisma verò est potentia vis ad Resurrectionem Easter Daie is a pleadge of Resurrection But Baptisme is a povver and strengthe vnto Resurrection Againe he saithe Resurrectionis Gratiam in die Resurrectionis excipiamus Vpon the daie of Christes Resurrection Let vs receiue Baptisme whiche is the Grace of Resurrection Ignatius saithe Vt Credentes in Mortem eius per Baptismum participes eius Resurrectionis efficiamini That beleeuinge in his Deathe by Baptisme ye maie be made Partetakers of his Resurrection Therefore in the Councel of VVoormes it is written thus In Aquas demersio in Infernum descensio est Et rursus ab Aquis emersio Resurrectio est The Dippinge into the Water is the goeinge downe into Hel and the comminge out of the VVater is the Resurrection In the ende M. Hardinge ye blowe vp merily your owne Conquest And thus yée saie VVee haue confuted the Doctrine wherein yee declare your Faithe and the Chiefe groundes whereon ye builde your Newe Gospell VVee haue disproued But with so simple proufes and so many Vntruthes as for Honours sake maie not wel be shewed in your Triumphe ⧠Here endeth the Seconde Parte The Thirde Parte The Apologie Cap. 1. Diuision 1. BEholde these are the horrible Heresies for the whiche a good parte of the worlde is at this daie condemned by the Bishop of Rome yet were neuer hearde to pleade their cause He shoulde haue commenced his suite rather againste Christe against the Apostles and againste the Holy Fathers For these thinges did not onely procede from them but were also appointed by them Excepte perhaps these menne wil saie as I thinke thei wil in deede that Christe neuer instituted the Holy Communion to be diuided emongest the Faitheful Or that Christes Apostles and the Auncient Fathers saide Priuate Masses in euery corner of the Temples now tenne nowe twentie togeather in one daie Or that Christe and his Apostles bannished al the Common People from the Sacrament of his Bloude Or that the thinge that they them selues doo at this daie euery where doo it so as thei condemne him for an Heretique whiche dothe otherwise is not called of Gelasius theire owne Doctoure plaine Sacrilege Or that these be not the very woordes of Ambrose Augustine Gelasius Theodorete Chrysostome and Origene The Breade and VVine in the Sacramentes remaine stil the same thei vvere before The thinge vvhiche is seene vpon the Holy Table is Breade There ceaseth not to be
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
summa Euangelij nondum consentire mendacium est Whereas they crie out that wee cannot agree emonge our selues aboute the Substance of the Gospel it is a very greate Vntruthe But you saie The Maisters of the Apologie telle vs They doubte not but these parties wil be reconciled And yet Nicolaus Amsdorfius with whose woordes ye are ashamed to blotte your paper taketh the matter to be impossible And here ye thinke ye haue driuen vs neare the wal specially findinge vs so far disagreeinge in Iudgemente from a Doctoure as you cal him of our owne But â–ª M. Hardinge ye might better haue considered that Amsdorfius and wee speake of sundrie maters and therefore our saieinges maie wel stande togeather Amsdorfius saithe the Doctrine and Termes standinge stil as they doo it is not possible by any manner of Construction to make the parties agree But our truste in God is that they that are deceiued shal finde their owne erroure and alter their Termes and correcte their iudgementes and submit them selues vnto the Truthe and so ioine togeather al in one So S. Augustine saithe Recte dicitur Glacialem niuem calidam esse non posse Nullo enim pacto quà m diu nix est calida esse potest It is wel saide snowe frorne â—r congcled can neuer be hote For as longe as it is Snowe it is not possible to make it hote So likewise he saithe of the Heretiques named the Manichees Sic delirant Manichaei sed resipiscant non sint Manichaei Thus fonde are the Manichees But let them amende their errours and no more be Manichees What is there so contrarie in iudgemente as a Ievve and a Christian Yet God hath promised that he wil turne the hartes of the Fathers the Iewes vnto their Children and the hartes of the Children the Christians vnto their Fathers And S. Paule saithe Iudaei si non permanserint in incredulitate inserentur Potens enim est Deus iterum inserere eos The Iewes shal be graffed into the Tree if they abide not in Vnbeliefe For God is able to graffe them in againe What is there so contrarie as Light and Darkenesse Yet the Prophete saithe Illumina tenebras meas O Lorde sighten thou my darkenesse To conclude what is so contrarie as the Kingedome of the Pope and the Kingedome of Christe And yet wée truste it is not impossible but the Pope him selfe maie once turne to God confesse his errours and professe the Gospel of Christe that he nowe oppresseth These thinges considered M. Hardinge it was no deadly Sinne to saie wée truste that these maters of variance bitweene the Lutherans and the Zuinglians wil once be accorded and that al causes and séedes of dissension shal be thorowly pulled vp by the rootes and be buried and quite foregotten for euer This change God hath already begonne to woorke not onely in sundrie learned menne but also in greate Citties in good Vniuersities and in whole Countries Therefore wee truste our hope is not in Vaine As for the Lies whiche it liketh you wel to saie M. Ievvel made openly at Poules Crosse I doubte not of your modestie but ye woulde haue blased them better if ye had thought them woorthe your colours Sutche general and so greate exclamations vpon so simple reportes stande not alwaies with greatest wisedome He is to rasshe to be a Iudge that pronounceth before he knowe the cause What I saide there for as mutche as ye touche nothinge in particulare it is néedelesse to make rehearsal But wel I remember I might truely haue saide M. Hardinge commonly Misallegeth misreporteth misconstrueth corrupteth vvreasteth and Falsifieth the Anciente Councels and Holy Fathers I coulde haue saide M. Hardinge is oftentimes directely contrarie to him selfe I coulde haue saide M. Hardinge in one Booke hath vttered twoo hundred fiue and fiftie greate Vntruthes These M. Hardinge your Conscience knoweth had benne no Lies and therefore not méete to be chastifed by an Lawes The Apologie Cap. 7. Diuision 1. 2. But this is the heauiest and moste greeuous parte of their sclaunders that they cal vs wicked and vngodly men and saie wee haue throwne awaie al care of Religion Though this ought not to trouble vs mutche whiles they them selues that thus haue charged vs knowe ful wel howe spiteful and vntrue theire sclaunder is Iustine the Martyr is a witnesse that al Christians were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Godlesse as soone as the Gospel firste beganne to bee published and the name of Christe to be openly declared And when Polycarpus stoode to be iudged the people stirred vp the President to slea murder al them whiche professed the Gospel with these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saie Ridde out of the waie these wicked and Godlesse creatures And this was not bicause it was true that the Christians were Godlesse in deede but bicause they woulde not worship stones and stockes whiche were then honoured as God The whole worlde seeth plainely yenough already what wee and oures haue endured at these mennes handes for Religion and our onely Goddes cause They haue throwne vs into Prison into Water into Fier and haue embrued them selues in our bloude not bicause wee were either adulterers or Robbers or Murtherers but onely for that we confessed the Gospel of Iesus Christe and put our confidence in the liuinge God And for that wee complained too iustly and truely Lorde thou knowest that they did breake the Lawe of God for theire owne most vaine Traditions And that our aduersaries were the very foes to the Gospel and enimies to Christes Crosse so witingly and willingly and obstinately despisinge Goddes Commaundementes Wherefore when these menne sawe they coulde not rightly finde faulte with our Doctrine they woulde needes pike a quarrel and inueigh and raile against our manners surmising that wee doo condemne al wel doinges that wee settte open the doore to al licentiousnesse and luste and leade awaie the people from al loue of vertue And in very deede the life of al men euen of the deuoutest and moste Christian bothe is and euermore hath been sutche as one maie alwaies finde somme lacke euen in the very beste and purest conuersation And sutche is the inclination of al creatures vnto euil and the readinesse of al menne to suspecte that the thinges whiche neither haue been donne nor once were meant to be donne yet maie be easily bothe hearde and credited to be true And like as a smal spotte is soone espied in the neatest and whitest garmente euen so the leaste staine of dishonestie is easily founde out in the purest and sincerest life Neither take we al them which haue at this daie embraced the Doctrine of the Gospel to be Angels and to liue clearely without any more or wrinkle nor yet thinke wee these menne neither so blinde that if any thinge maie be noted in vs they are not able to perceiue the same euen through the leaste creuie nor so frendly
iura commisit Christe hath committed vnto Blessed Peter the Keiebearer of Euerlastinge life the righte bothe of the worldly and also of the Heauenly Empiere This is it that somme are so bolde to saie Papa totius Mundi obtinet Principatum The Pope hath the Princehoode of al the whole Worlde And that somme others haue saide Papa est Rex Regum Dominus Dominantium The Pope is Kinge of Kinges and Lorde of Lordes And that Pope Adrian saithe of him selfe as it is alleged before Imperator quod habet totum habet à nobis Ecce in potestate nostra est vt demus Imperium cui volumus What so euer the Emperoure hath he hath it of vs. It is in our power to bestowe the Empiere vpon whom wee liste This M. Hardinge is that Diuine Povver that as you saie is geuen to the Pope But as S. Iohn S. Augustine S. Chrysostome and S. Gregorie saie the selfe same Diuine Povver is geueÌ„ also to Antichriste And therefore it is wel noted in your owne Glose Papa stupor Mundi The Pope is the vvoondermente of the VVorlde that is to saie the Pope maketh al the worlde Fooles But if it séeme so greate a mater for a Pope to depose a Kinge I doubte not but ye maie wel remember that Emperours sommetimes haue deposed Popes The Emperoure Constantius an Arian I graunte but yet an Emperoure deposed Pope Liberius and afterwarde restoringe Liberius deposed Pope Foelix The Emperoure Otho the firste deposed Pope Iohn 13. The Emperoure Iustinian deposed twoo Popes in order firste Pope Syluerius and afterwarde Pope Vigilius And al this did they without leuieinge of armie without raisinge of power without disquiet or trouble of the people And a Doctoure of your owne seeminge fully to determine the mater by a Booke case saithe thus Imperator requisitus à Cardinalibus debet procedere contra Papam The Emperoure beinge required by the Cardinalles is bounde to procede to depriuation againste the Pope An other saithe thus Si quando Imperialis Legatus mitteretur à Principe vt Romanus Pontifex proficisceretur Constantinopolim ad Imperatorem omni neglecta occasione ibat etiamsi pro certo sciret se iturum in exilium If at any time the Emperours Embassadoure had benne sente from his Prince to wil the Pope to comme to Constantinople to the Emperoure al occasions set aparte he wente streight waie notwithstandinge he certainely knewe he shoulde be bannished Vrspergensis saithe Henricus Rex Italiam ingressus tres Papas indigne constitutos synodaliter deposuit Henry the Emperoure comminge into Italie deposed three Popes vnlawfully made by order of Synode Now M. Hardinge if you with your Rhetorical furniture maie crie oute O what a Diuine Povver had the Pope that thus coulde depose a Kinge why maie not wée likewise saie O what a Diuine Power had the Emperoure that thus could depose so many Popes But that ye maie the better see this woonderful Diuinitie and Heauenly povver wherewith ye would so faine enfeaffe the Pope a witnesse of your owne saith thus Quod dicitur Papam deposuisse Regem FrancoruÌ„ loco eius instituisse Pipinum Glosa ordinaria exponit Deposuit id est deponentibus consensit Non enim legitur quòd Papa Zacharias Regem Franciae deposuerit Where as it is saide that the Pope deposed the Frenche Kinge and placed Pipinus in his roume The Ordinarie Glose expoundeth it thus He deposed him that is to saie He consented to them that did depose him For wee reade not that Pope Zacharie in deede euer deposed the Frenche Kinge The truthe of the Storie is this For as mutche as Chilpericus the Kinge séemed voide of Princely grauitie and had geuen him selfe ouer to pleasure and wantonnesse and Pipinus his Lorde Marshal a man ful of Wisedome and actiuttie had the Gouernmente and burthen of al the Realme the Nobles of France hauinge agreed emongest them selues to depose the one and to set vp the other sente vnto Pope Zacharie as vnto a wise man to haue his answeare to this question VVhether vvere meeter to be Kinge He that carried onely the name and did nothinge Or he that bare the burthen of the vvhole The Pope was soone persuaded to geue sentence with Pipinus the Lorde Marshal againste the Kinge Whereupon the Kinge was shorne into an Abbie made a Moncke Pipinus auanced vnto the state gaue the Pope the Exarchate or Princehoode of Rauenna in parte of recompense of his good wil. Whether the kinge hauinge niene yéeres ruled his Realme were afterwarde depriued by right or by wronge I wil not reason Fasciculus Temporum saithe The kingedome was remoued from the right Heires The Line of Kinge Pipine endured and florished a longe while And that ye saie was no obscure argumente of Heauenly Approbation and Diuine Prouidence By sutche Approbation and Prouidence the Turke maie claime For he hath bothe longer continued and mutche more floorished and encreased his estate then euer did the house of Pipine But Cato was woonte to saie Multum est caliginis in rebus Diuinis There is greate darkenesse in Goddes maters Yet leste any man of ignorance happen herein to be deceiued this was the very true descente and floorishinge Fortune of Kinge Pipines race The Firste thereof was Charles the Greate In his time saithe Benuenutus Imolensis Laceratum est Imperium The state of the Empiere was torne in sunder The Seconde was Ludouicus Pius Againste him his owne Sonne Lotharius arose and caused him to be shorne as a Moncke and to be thruste into an Abbâ—e and his owne Mother the Empresse to be made a Nonne The Thirds was Lotharius He oppressed his owne Brethren by violence and afterwarde was deposed and made a Monke The Fourthe was Ludouicus 2 He was vnfortunate in al his dooinges and was shamefully conquered by his Brother The Fifthe was Ludouicus 3 Whom for his doughty déedes they commonly calle Ludouicus Nihili which is as mutche to saie as Levves Nobody The Sixth was Carolus 2. named Caluus as Benuenutus saithe Vir lepore timidior A man more feareful and more cowardely then a hare He was shortly slaine with poison The Seuenthe was Carolus 3 as Benuenutus saithe Vir deficiens animo Corpore A man wantinge bothe strength of Body and wisedome of Minde that is to saie bothe a Cowarde and a Foole. The Eighth was Arnulphus He was eaten vp with Life The Nienthe was Ludouicus 3. by the reporte of Benuenutus a man of no better Fortune then his Father In him that house had an ende This is that Noble Pipines race M. Hardinge that coulde not so stande and floorishe as you saie without special Heauenly Approbation and Diuine Prouidence M. Hardinge Concerninge that ye saie of Kinge Philip surnamed Le Bel if we maie beleue Paulus AEmylius the beste writer of the Frenche Chronicles the cause was suche betwene
Pope Bonifacius and that Kinge that if he did not onely excommunicate him but also offered gifte of his Kingedome to Albert the Emperour as Platina your Authour herein writeth he maie seeme therein to haue done not altogeather so euill as ye pretende For as bothe AEmilius and Platine doo witnesse the cause of their fallinge out was that whereas the Pope being first sued vnto by Cassanus a Christian Prince and a greate Conquerour in the Easte to ioine with him for the recouery of the Holy lande sente the Bishop of Apamea to the Frenche Kinge for his necessary aide in that so common a quarell of al Christendome he beinge offended either that the sute was not firste made to him either for that the saide Bishop had done his Ambassade with she we of more Auctoritie then the Kinge thought it became him or vpon some other priuate grudge did not onely vtterly refuse to sende any healpe towarde the voiage but also contemptuously beside common order and cruelly committed the Popes Legate to Prison and there kepte him vntill suche time as through the Popes interdict the Kinge was compelled to set him at libertie Nowe of geuinge awaie his Kingedome this chiefe Frenche Historiographer maketh no mention And if the Pope so did why maie he not seme to haue done it rather to feare him and to reclaime his minde from disobedience Verely Platina writinge it declareth howe before the Pope proceded to that extremitie the Frenche Kinge did what in him laie to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike The B. of Sarisburie Here M. Hardinge ye stammer in your tale and knowe not wel what to saie If the Pope gaue awaie the Kingedome of France from the Prince he did it ye saie to the intent to feare him A prety diuise to fraie a Kinge to pulle the Crowne Emperial from his heade Firste this Pope Bonifacius is he of whom it was saide Intrauit vt Vulpes Regnauit vt Lupus Mortuus est vt Canis He entred into the Popedome as a Foxe He reigned as a Woulfe he died in prison as a Dogge In Solemne Procession he wente attired with the Crovvne Emperial and Robe of Maiestie as an Emperoure and commaunded the Naked svverde to be borne before him In the Storie of his Life ioined with his owne Booke named Sextus Bonifacij 8. it is written thus Moritur hoc modo Bonifacius qui Imperatoribus Regibus Principibus Nationibus Populis terrorem potiùs quà m Religionem inijcere conabatur Thus died Pope Bonifacius a man that sought more to strike terroure into Emperours Kinges Princes People and Nations then true Religion This Bonifacius saithe Sabellicus sente to the Frenche Kinge for monie as he pretended towardes the recouerie of Hierusalem The Bishop of Apamea beinge his Legate in that behalfe vttered certaine greate woordes in the presence of the Kinge and threatened him onlesse he woulde graunte it The Kinge not quietly bearinge sutche presumptuous boldenesse commaunded the Apostolique Legate vnto warde This iniurie so inflamed the Popes choler that immediately he sente the Archebishop of Narbon to the Kinge to require him to set his Legate at libertie otherwise to tel him that for his wickednesse the righte of his Kingedome was fallen to the Churche of Rome Thus Sabellicus in fauoure of the Pope thought it good somewhat to shadowe the mater But others thereof haue written thus Bonifacius 8. mandat Regi se esse Dominum in Spiritualibus temporalibus in vniuerso Mundo Vtque Rex recognoscat Regnum Franciae à se Contrarium enim sentire tenere Haereticum esse Bonifacius 8. sente vnto the Frenche Kinge and tolde him that he was Lorde bothe in Spiritual and also in Temporal maters throughout the worlde and therefore that the Kinge shoulde holde his Kingedome at his hande For otherwise to thinke and holde he saide it was Heresie This is it that in the name of the Pope is noted in your Glose Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the Sinne of Idolatrie and Infidelitie Hereof Vrspergensis writeth thus Habes Roma quod sitisti decanta Canticum quia per malitiam non per Religionem orbem vicisti O Rome thou haste nowe that thou haste so longe thirsted after Nowe singe menly For by thy malice not by Religion thou haste conquered the worlde The Kinge beinge moued herewith commaunded that none of his Cleregie shoulde comme to the Popes Councel He openly burnte the Popes vvrites He commaunded the Popes Legate to departe out of his Realme He forebade that any monie shoulde be made thence to the Pope He gaue out Proclamations that none of his Subiectes shoulde goe to Rome And in the Synode at Parise he charged the Pope with Pride Ambition Murder Simonie and Heresie Thus mutche of the dealinge of the Crowne of France vnto a stranger that is to saie of the Faithe and Reuerence that the Pope beareth to Kinges and Princes Here folowed sommewhat of the spoilinge of the Duke of Sauoie and of the alteringe of the state of Florence whiche thinges I thought it beste to passe ouer as not woorthy of any Answeare The Apologie Cap. 5. Diuision 4. Wee are accloied with Examples in this behalfe and it should be very tedious to reckē vp al the notorious practises of the Bishoppes of Rome But of whiche side were they I beseche you that poisoned Henrie the Emperoure euen in the receiuinge of the Sacramente Whiche poisoned Victor the Pope euen in the receiuinge of the Chalice Whiche poisoned our Kinge Iohn Kinge of England in a Drinkinge Cuppe Whoe so euer at least they were and of what secte so euer I am sure they were neither Lutherans nor Zvvinglians M. Hardinge The Findes of Hell were not yet let loose that begate Lutherans Zwinglians and Caluinistes And hereof we vnderstande the youthe of your Churche whiche hauinge diuided it selfe from the olde and Catholike Churche is no other but the malignante Churche and Synagoge of Satan To answeare your demaundes VVho so euer they were that poisoned these greate personages if they were poisoned at all good men were they not neither the doers nor the counsailours Henry of Luxenburg it was who was poisoned by reporte VVhome your Latine Booke printed amonge the Huguenots calleth Henry the seuenth M. Doctor Haddon in his answeare to Osorius accompteth him the fourthe in bothe your Englishe translations that I haue seene he is called onely Henry As he laide siege to the Citie of Florence and had now brought the Citizens to despaire of their safetie when manly courage might not serue they betooke them to cowardly malice Firste they poysoned as it is saide the minde of a frier Dominican with Golde that afterwarde he shoulde aduentere to poison the Emperours body with Venime Paulus Aemilius saith that
it appeareth by youre reckening ye make no greate accoumpte of it Christe saie you praied for Peter Ergo the Romaine Faithe can neuer faile Fewe children woulde willingly make sutche Argumentes Ye presume very mutche of the Simplicitie and Ignoraunce of youre Reader For thinke you that Christe praied onely for Peter and for no body els Or thinke you that Christes praiers tooke place in none other of al the Apostles but onely in Peter Awake for shame and shake of these dreames Christe him selfe saithe O Father I praie nor onely for these but also for them that by their woorde shal beleue in me And S. Augustine thus reporteth the same praier as it is alleaged before Ego rogaui Paitem pro vobis ne deficiat Fides vestra I haue praied vnto my Father not for Peter onely but for you that youre Faithe maie not faile Againe he saithe Nunquid pro Petro rogabat Pro Iohanne Iacobo non rogabat Did Christe praie for Peter And did he not praie for Iohn and Iames Certainely Origen saithe as likewise I haue before alleged Omnia quaeque priùs dicta sunt quaeque sequuntur velut ad Petrum dicta sunt omnium Communia Al the thinges that either paste before or folowe after as spoken vnto Peter are common vnto al the Apostles But S. Paule saithe vnto the Romaines Youre Faithe is spoken of throughout the worlde And S. Cyprian saithe The agreeing with the Bishop of Rome was the Vnitie of the Catholique Churche And yet it maie please you to be remembred by the waie that the same S. Cyprian reproued Cornelius and Stephanus bothe Bishoppes of Rome and tolde them they were bothe deceiued and therefore woulde not agree vnto them Neuerthelesse hereof ye conclude thus Ergo the Holy Ghoste hath signified that the Churche of Rome cannot erre It pitieth me M. Harding in youre behalfe to see into howe streite and miserable holes ye are faine to creepe For what if the Faithe and the Constancie of the Romaines in olde times for the Nobilitie of that Empiere and Cittie were then published throughout the whole worlde Yet where did the Holy Ghoste euer tel you that therefore the Churche of Rome shoulde neuer erre By what Woorde By what Promisse By what Reuelation Yee saie The Faithe of the Romaines was heard of throughoute the whole Worlde So was the Greate capitol there So was the bewtie of their Princely buildinges Whiche notwithstanding are nowe made smoothe and euen with the grounde So likewise is it written of Hierusalem De Sion exibit Lex Verbum Domini de Hierusalem The Lawe shal comme foorth from Sion and the Woorde of God from Hierusalem So in the Cittie of Antioche the Faithful were firste called Christians And therefore Chrysostome calleth the same Cittie Caput totius orbis The Head of the whole worlde Thus was Eusebius Samosatensis called Regula Fidei The Rule and Standerde of the Faithe Thus was Athanasius called Orbis oculus Fundamentū Fidei The Eie of the world and the Fundation of the Faithe Would ye hereof conclude M. Harding that therfore the Faithe of these Churches can neuer faile Ye knowe that al this notwithstandinge the Churches as wel of Hierusalem and Antioche as also of Asia Syria Graecia and of al the Easte are nowe subiecte to the Turke and scarcely a fewe leafte there that dare to professe the name of Christe What a fonde Paradise is this to saie bicause ye had once the Faith of Christe therefore nowe ye can neuer erre Sutche a fantastical Paradise had they built vnto them selues that cried out in olde times euen as you do now The Temple of God The Temple of God VVee are the Children of Abraham But who so euer wel cōsidereth the storie of the time shal soone finde y◠then they cried moste The Temple of God when they had moste shamefully abused and defaced the Temple of God and that then they claimed moste to be called the Children of Abraham when they had forsaken bothe the Faithe and life of Abraham and as Christe saithe vnto them were becomme the Children of the Diuel Sutche a fantasie had they that saide Non peribit Lex à Sacerdote Nec consilium à Sapiente Nec Verbum à Propheta The Lawe shal not departe from the Prieste Nor Counsel from the Wise Nor the VVoorde from the Prophete But God saith vnto them Obstupescent Sacerdotes Prophetae terrebuntur Lex peribit à Sacerdote Consilium à Senioribus Nox vobis erit pro Visione tenebrae pro Diuinatione Youre Priestes shal be amased and youre Prophetes shal be at their wittes ende The Lawe shal perishe from the Prieste and Counsel shal wante in the Elders Ye shal haue Nighte in steede of a Vision and Darkenesse in steede of Prophesie S. Paule saithe vnto the Galathians Ye beganne wel who hathe thus bewitched you that yee shoulde not obeie the Truthe S. Peter saithe As there were False Prophetes emongest the people in olde time euen so emong you there shal be False Prophetes bringing in Sectes of Perdition Of sutche a chaunge the Prophete Esaie cōplaineth Quomodò facta est Meretrix Ciuitas Fidelis Howe is this Faithful Cittie now become an Harlot Deceiue not thus youre selfe M. Harding with vaine hope Harken rather to the voice of our Lorde Put nothing to his Worde take nothing from the same turne neither to the Right hande nor to the Leafte So shal ye be sure ye shal not erre The Apologie Cap. 10. Diuision 2. For our partes if wee could haue iudged Ignoraunce Error Superstition Idolatrie mennes Inuentions and the same commonly disagreeing with the Holy Scriptures either to please God or to be sufficient for thobteining of Euerlasting Saluation or if we could ascertaine our selues that the Woorde of God was written but for a time onely and afterwarde againe ought to be abrogated and put away or els that the Saienges Cōmaundementes of God ought to be subiecte to mans wil that whatsoeuer God saithe and commaundethe excepte the Bishop of Rome wil and Commaunde the same it must be taken as voide and vnspoken If we coulde haue brought our selues to beleue these thinges we graūt there had benne no cause at al why we shoulde haue leafte these mennes Companie M. Hardinge God forbid that either ye or any Christen man shoulde iudge that ignorance errour superstition idolatrie mennes inuentions contrarie to the Scriptures either pleased God or to be sufficient to saluation Bicause ye laie this to the catholique Churche we can saie no lesse of you but that ye be false liers and diuelishe slaunderers And who teacheth that Gods worde was written but for a time onely ‡ That his commaundementes be subiecte to mans wil ‡ That Gods saienges and preceptes be voide except the Bishop of Rome ratifie them Here would I saie vnto you at least fie for shame but that I thinke I should preuaile
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
thereof but to Monkes onely If in our time the people mighte be induced to reade the Holy Scriptures with suche mindes for suche causes to suche intents and purposes onely as Chrysostome requireth God forbid we shoulde by any meanes staie them therefrom But consideringe the maner of our time and callinge to due examination the curiositie the temeritie the vnreuerence the contempte of all holy thinges that now all men may espie in the people if we thinke it not good they be admitted to the readinge of the Scriptures freely and without any limitation how so euer you and your fellowes iudge of vs we doubt not of the accompt we haue to make of that our meaninge before our Lordes dredfull seate of iudgemente Now to conclude we tell you that you haue misreported bothe Chrysostome and specially Origen For how so euer they speake of the readinge and meditation of the Scriptures for amendement of life verely in the places by you quoted they exhorte not the people to reason and dispute of diuine matters amonge them selues specially the husbandes with their wiues the parentes with their children as you saie they doo The B. of Sarisburie For as mutche as ye saie parte hereof is true and parte false I truste ye wil géeue us leaue fréely to vse the Truthe vntil ye shal finde your selfe better hable to proue the Falshedde It séemeth not greatly to mislike you that the people haue somme little libertie to reade somme sutche parte of the Scriptures as you maie beste spare them for the orderinge of their liues Whereby it appeareth that for quietinge of their Consciences in maters of Religion and causes of Truthe yée thinke it beste they reade nothinge And this ye saie ye are hable to answeare before the dreadful seate of Goddes Iudgemente Touchinge the Truthe hereof to saie so mutche as might be saide it woulde require greate waste of time S. Augustine saithe Si desit aut ignoretur quà eundum fit quid prodest nosse quò eundum fit If ye haue not or know not what waie to goe what shal it profite you to knowe whither to goe S. Hierome saithe Vt maius est voluntatem Domini facere quà m nosse ita prius est nosse quà m facere Illud Merito praecedit Hoc ordine As it is more to doo the wil of our Lorde then to knowe it so the Knowlege of the same goeth before the Dooinge In goodnesse Dooinge goeth before in order Knowinge Againe S. Augustine saithe Si Scripturas Diuinas aut non legimus ipsi aut legentes alios non libenter audimus ipsa nobis medicamenta conuertuntur in vulnera inde habebimus Iudicium vnde potuimus habere remedium If we either reade not the Scriptures our selues or be not desirous to heare others reade them then are our Medicines turned into vvoundes and then vvhere vvee mighte haue had remedie vvee shal haue Iudgemente Sutche saieinges are common and ordinarie in S. Chrysostome Thus he saithe Librum Diuinum accipiat aliquis in manum conuocatisque proxìmìs per Diuina eloquia riget suam mentem conuenientium vt sic Diabolicas insidias effugere valeamus Let one of you take in hande the Holy Booke and let him cal his Neighbours aboute him and by the Heauenly vvoordes let him water and refreashe bothe theire mindes and also his owne Againe he saithe Poterimus domi versantes ante post Conuiuium acceptis in manus Diuinis Libris vtilitatem inde capere Spiritualem Cibum animae praebere Beinge at home we maie bothe before and after Meate take the Holy Bookes in hande and thereof receiue greate profite and Minister spiritual foode vnto our soule And againe Etiam domi vacemus Diuinarum Scripturarum Lectioni Euen when wee be at home let vs bestowe our time in readinge the Scriptures Origen saithe Vtinam omnes faceremus illud quod Scriptum est Scrutamini Scripturas VVoulde God wee woulde al doo accordingely as it is written Searche the Scriptures But ye saie wee haue misreported bothe Chrysostome and Origen For they exhorte not the people as you saie to reason of Diuine maters emonge them selues specially the Husbandes with their VViues c. Whether of vs bothe maketh truer reporte let vs be tried by Chrysostome Thus he saithe Neque in hoc tantùm consessu sed domi quoque Vir cum Vxore Pater cum Filio inuicem de his frequenter loquantur vltrò citroque suam ferant inquirant sententiam Velintque hanc probarissimam inducere consuetudinem Hearken not hereto onely here in the Churche but also at home let the Husbande with the Wife let the Father with the Childe talke togeather of these Maters and bothe to and fro let them bothe enquire and geeue theire Iudgementes And woulde God they woulde beginne this good Custome Here haue you M. Hardinge the Husbande communinge of Diuine maters with his VVife and the Father with his Childe Therefore so vnaduisedly to saie wée haue misreported this Holy Father it was of your parte a misreporte Likewise S. Hierome saithe Hic ostenditur verbum Christi non suffieleâ—ter sed abundanter etiam Laicos habere debere docere se inuicem vel monere Here wee are ought that euen the Laie menue oughte to haue the VVoorde of God not onely sufficiently but also obundantly and one to instructe and to warne an other Againe he saithe Solent Viri solent Monachi solent Mulierculae hoc inter se habere certamen vt plures ediscant Scripturas Bothe Maried menne and Monkes and Wiues commonly haue this contention emonge themselues vvho maie learne moste Scriptures To conclude Theodoretus saithe thus Passim videas nostra dogmata non ab ijs solùm tenèri c. Ye maie commonly see that our Doctrine is knowen not onely of them that are the Doctours of the Churche and the Maisters of the people but also euen of the Tailers and Smithes and VVeauers and of al Artificers Yea and further also of VVeemen and that not onely of them that be Learned but also of Labouringe VVeemen and Sevvsters and Seruantes and Handemaìdes Neither onely the Citizens but also the Countriefolkes doo very wel vnderstande the same Yee maie finde yea euen the very Dichers and Deluers and Covvheardes and Gardiners Disputinge of the Holy Trinitie and of the Creation of al thinges The Apologie Cap. 3. Diuision 4. 5. The Auncient Fathers Cyprian Epiphanius and Hierome saie for one who perchaunce hathe made a Vovve to leade a sole life and afterwarde liueth vnchastely and cannot quenche the flames of luste it is better to marrie a Wife and to liue honestly in wedlocke And the Olde Father Augustine iudgeth the selfe same Mariage to be good perfite that it ought not to be broken againe These menne if a man haue once bounde him selfe by a Vovve though afterwarde he
Gospell to knowe thee God alone and whom thou haste sente Iesus Christe So farre as God lightneth our vnderstandinge with the Supernaturall light of his grace this muche wee know For which Peter the Sonne of Iona was accompted blessed of Christe the same we sinne full Papistes through Gods grace also knowe and confesse The Commaundementes of God we knowe what is good what is euill whiche be sinnes whiche be Vertues what is to be folowed what is to be shunned so farre as is behoofull we be not ignorant VVhat is the darkenesse then for whiche ye would needes be gonne from vs And what is that woorthy knowledge ye haue wonne by your departure Tell vs that we maie bte the Bookes and goe to scoole with you Truly without ye haue some hidden and secrete knowledge which ye haue not vttered to the worlde hitherto as we beleue ye haue not beinge suche boasters as ye are we see litle cause ye should twite vs of ignorance and bragge of your owne knowledge This we see full well they that runne away from vs to your side be they Monkes or Friers Tinkers or Tapsters Coblers or Bodgers white or blacke by and by in your Synagoges they be great Rabbins And ye the superintendentes admitte them to be your Ministers and Preachers of the woorde and tell them they can doo well and they beleue no lesse themselues But the people take them for suche as they knewe them before they tooke suche degree and many times for their good behauiour they foregete their Holy Ministerie and Christen them by their common name whiche was not geuen them at the Fonte Yet all this proueth not either our ignorance or your maruelous and rare knowledge Neither shall ye euer be able to proue to any man of learninge and iudgement that in any liberall sciences or righte knowledge of the Scriptures ye are comparable to the learned menne of the Catholike Churche Though about fifty yeeres paste and vpwarde for a space the studies of eloquence and of tonges were intermitted yet then and before those times was there no smal number of men who had profounde knowledge of all good Artes and specially of the Holy Letters I reporte me to Thomas VValden who very learnedly confuted the Heresies of your greate Graundfather Iohn VVicklef to Alcuinus in the great Charles time to Beda before that all three English men to Anselme and Lanckfrancke Bishops of Englande though strangers borne to S. Thomas of Aquine S. Bernarde Rupertus and hundreds moe whiche here is no place to recken VVere not they by confession of all greate Clerkes doo not the beste learned of our time in obscure matters fetche light of them To saie the Truthe in comparison of their cleare light your ill sauoringe snoffes maie scantly seeme to yeelde a darke smoke Many talke of your painted sheath who were they learned in dede woulde soone perceiue neither that to be very freshe and gaie for as for your sworde what rusty and beggerly met all it is the wiser parte of the worlde seeth Therefore ye shall do well Syrs to speake no more of the darkenesse and ignorance of the Catholike Churche and to boast lesse of your greate cunninge and knowledge The B. of Sarisburie Your heade was very idle M. Hardinge when it coulde so easily yeelde vs sutche idle talke If yée thinke it in no case to be lawful to departe from them what so euer thei be that beare the shewe and countenance of the Churche then muste yée néedes condemne the Apostles and Prophetes and moste specially Christe him selfe But let vs consider from what companie wée are departed So maie the causes of our departure the better appeare For the Pope him selfe saithe not nay but vpon iuste considerations any Churche maie leaue the Churche of Rome His owne woordes be these Nulli agere licet sine discretione Iustitiae contra Disciplinam Romanae Ecclesiae VVithout discretion of Justice it is lawful for no man to doo any thinge contrarie to the order of the Churche of Rome By this the Popes owne Decree vvith discretion of Iustice it is lawfull to doo contrarie to the Orders of the Churche of Rome But for a shorte and general viewe of that whole Churche in this behalfe S. Bernarde saithe thus Parum est nostris Pastoribus quòd non seruant nos nisi perdant Non parcunt suis qui non parcunt sibi Perimentes pariter Pereuntes It is not sufficient for our Bishoppes that they saue vs not onlesse they also doo destroie vs Sparinge not them selues they spare not their people They doo bothe perishe them selues and kille others Againe he saithe Non custodiunt hoc tempore Sponsam sed perdunt Non custodiunt Gregem Domini sed mactant deuorant They keepe not this daie the Spouse of God that is his Churche but they destroie her They keepe not this Flocke but they kille and deuoure He that writeth Paralipomena Vrspergensis in the storie of the Councel of Constance saithe thus Spiritum extinguebant Prophetias aspernabantur Christum in Membris suis persequebantur Eratque planè Persequutrix Ecclesia They oppressed the Sprite of God they defied the Voices of the Prophetes they persequuted Christe in his Members And in deede the Churche was geeuen to woorke persequution Aeneas Siluius that afterwarde was Pope Pius 2. saithe Refriguit Charitas Fides omnis interijt Charitie is waxen colde and al Faithe is deade In the life of Pope Clemens 5. it is written thus Hic fuit Publicus Fornicator Ab eo tempore defecit omnis Disciplina Religio in Cardinalibus tres Radices vitiorum Superbia Auaritia Luxuria validissimè dominaÌ„tur This Pope was an open VVhoore maister From that time forewarde al kinde of Discipline and Religion decaied in the Cardinalles and three rootes of vices Pride Auarice and Lecherie mightily bare the swaie Antonius Marinarius at your late Chapter at Tridente saithe thus of the Churche of Rome Si Euangelica Fides nostrae vitae Regula esset re ipsa Christiani essemus Nunc Titulo Ceremonijs vocamur Christiani If the Faithe of the Gospel were a Rule vnto our life then shoulde wee be Christians in very deede As nowe by Titles and Ceremonies wee beare onely the name of Christians At the same Chapter the Bishop of Bitonto saide thus as I haue reported before Quibus turpitudinum Monstris qua sordium Collâ—ute qua Peste non sunt foedati non corrupti in Ecclesia Sancta populus Sacerdos A Sanctuario Dei incipite si vllus iam pudor si vlla pudicitia si vlla superest bene viuendi vel spes vel ratio VVith what Monsters of Filthinesse with what Vilenesse with what Pestilence be they not corrupted and defiled in the Holy Churche of Rome as wel the Prieste as the People Beginne euen with the Sanctuarie of God if there be any Shame if
owne wittes be called in question Where yée would séeme to saie that the Parlamente holden in the firste yéere of the Queenes Maiesties Reigne was no Parlamente for that your Bishoppes refused wilfully to agree vnto the Godly Lawes there concluded ye seeme therein to bewraie in your selfe somme wante of skille The wise and learned coulde soone haue tolde you that in the Parlamentes of Englande maters haue euermore vsed to passe not of necessitie by the special consente of the Archebishoppes and Bishoppes as if without them no Statute might lawfully be enacted but onely by the more parte of the voices yea although al the Archebishoppes and Bishoppes were neuer so earnestly bente againste it And Statutes so passinge in Parlamente onely by the voices of the Lordes Temporal without the consente and agreemente of the Lordes Spiritual haue neuerthelesse alwaies benne confirmed and ratified by the Real assente of the Prince and haue benne enacted published vnder the names of the Lordes Spiritual and Temporal Reade the Statutes of Kinge Idwarde the Firste There shal yee finde that in a Parlamente solemnely holden by him at S. Edmundes Burie the Archebishoppes and Bishoppes were quite shutte foorthe And yet the Parlamente helde on good and wholesome Lawes were there enacted the departinge or absence or malice of the Lordes Spiritual notwithstandinge In the Recordes thereof it is written thus Habito Rex cum suis Baronibus Parlamento Clero excuso Statutum est c. The Kinge keepinge the Parlamente with his Barons the Cleregie that is to saie the Archebishoppes Bishoppes beinge shutte foorthe it was enacted c. Likewise In Prouisione de Martona in the time of Kinge Henry the thirde whereas mater was moued of Bastardie touchinge the Legitimation of Bastardes borne before Marriage the Statute paste wholy with the Lordes Temporal whether the Lordes Spiritual woulde or no Yea and that contrarie to the expresse Decrees and Canons of the Churche of Rome The like hereof as I am enfourmed maie be founde Richardi 2. An. 11. Ca. 3. How be it in these cases I must confesse I walke sommewhat without my compasse Touchinge the Iudgemente hereof I referre mee selfe wholy vnto the Learned Further whereas ye calle the Doctrine of Christe that now by Goddes great Mercie and to your greate griefe is Vniuersally and freely Preached a Parlamente Religion and a Parlamente Gospel for sutche sobrietie becommeth you wel and maie stande you in steede when learninge faileth yee mighte haue remembred that Christe him selfe at the beginninge was Vniuersally receiued and honoured through this Realme by assente of Parlamente and further that without Parlamente your Pope him selfe was neuer receiued no not in the laie time of Ouéene Marie Yea euen then his Holinesse was clogged with Parlamente Conditions that what so euer had benne determined in Parlamente and was not repealed were it neuer so contrarie to his wil and Canons should remaine stil inuiolable and stande in force Otherwise his Holinesse had gonne home againe Sutche M. Hardinge is the Authoritie of a Parlamente Verily if Parlamentes of Realmes be no Parlamentes then wil your Pope be no Pope Therefore with like Sabrietie grauitie of speache yee mighte haue saide Oure Fathers in olde times had a Parlamente Christe And your late Fathers and Brethren had a Parlamente Faithe a Parlamente Masse and a Parlamente Pope Neither is it so strange a mater to see Ecclesiastical Causes debated in Parlamente Reade the Lawes of Kinge Inas Kinge Elfrede Kinge Edvvarde Kinge Ethelstane Kinge Edmunde Kinge Edgare Kinge Canute And ye shal finde that our godly Forefathers the Princes and Peeres of this Realme neuer vouchesaued to entreate of maters of Peace or Warre or otherwise touchinge the Common state before al controuersies of Religion and Causes Ecclesiastical had benne concluded Kinge Canute in his Parlamente holden at Winchester vpon Christemasse daie after sundrie Lawes and Orders made Touchinge the Faithe the keepinge of Holy Daies Publique Praiers learninge of the Lordes Praier Receiuinge of the Communion thrise in the yeere the manner and fourme of Baptisme Fastinge and other like maters of Religion in the ende thereof saithe thus I am sequitur Institutio legum Saecularium Now foloweth an order for Temporal Lavves Thus wee see that the godly Catholique Princes in Olde times thought it their duetie before al other affaires of the Common Weale firste to determine maters of Religion and that euen by the Parlamentes of this Realme In a Parlamente holden by Kinge William the Conqueroure it is written thus Rex quia Vicarius Summi Regis est ad hoc constituitur vt Regnum populum Domini super omnia Sanctam Ecclesiam Regar defendat c. The Kinge for as mutche as he is the Vicare of the Highest Kinge is therefore appointed to this pourpose that he shoulde Rule and defende the Kingedome and People of the Lorde aboue al thinges the Holy Churche c. Hereby it appeareth that Kinges and Princes are specially and of pourpose appointed by God not onely to defende but also to Gouerne and Rule the Holy Churche How he it wee geue God thankes for the same that is and truste that for his owne names sake he wil confirme that he hath begonne The hartes of Princes and Determinations of Parlamentes are in his hande If any thinge wante the Arme of the Lorde is not shortened He is hable to supplie the same Yee magnifie mutche your late Chapter of Tridente whiche you woulde so faine haue called a General Councel with so many Nations so many Bishoppes so many yeeres of Consultation Yet notwithstandinge of al these so many and so many Nations and Countries if it maie please you to sit downe to take the accoumpte yee shal finde there were onely poore fourtie Bishoppes and certaine of the same as Richarde Pates the Bishop of VVoorcester and Blinde sir Roberte the Archebishop of Armach that onely had the bare titles of Bishoprikes and in deede were no Bishoppes Twoo others of your saide so many and so Notable Learned Holy Bishoppes beinge at your saide woorthy CouÌ„cel were euen there killed in Aduouterie yâ— one striken downe with a Clubbe the other taken in the manoure by the Husbande hanged by the necke out of a greate Lucane windowe into the streete For these and other causes Henry the Frenche â—nge openly by his Embassadoure protested againste the same Councel in the presence of al your so many and so many Bishoppes there and saide It vvas not a Councel General but a Priuate Couente or Assemblie of a fevve certaine people summoned togeather for gaines sake Now whereas it hath pleased you as wel here as els where to sporte your selfe with Superintendentes and Superintendentshippes and to refreashe your wittes with so vaine a fansie of your owne if yee had benne so deepely traueiled in the Doctoures Nevve or Olde as ye beare vs in
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
imagine that the Princes Povver is onely Bodily and not Ghostely and that the Prince hath the Charge of mennes Bodies but none of their Soules But this is starke false And whereas you so highly extolle your Popes Vniuersal Povver as if it were Supernatural and Heauenly and came onely from God An other of your Doctours saithe Ea quae sunt Iurisdictionis Papae non sunt supra Naturam Conditionem negotij nec supra Conditionem hominum Quia non est supra conditionem hominis quòd homines praesint hominibus Imò naturale est quodammodò Sutche thinges as belonge to the Popes Iurisdiction are not aboue Nature nor aboue the Condition of the thinge it selfe nor aboue the Capacitie of a Man For it is not aboue the Nature of a Man for Man to rule ouer Menne Naie rather in a sorte it is Natural Nowe M. Hardinge if the Princes Povver be from God as wel as the Popes If the Popes Povver concerninge Iurisdiction be Natural as wel as the Princes If they flowe bothe from one Original If they haue so smal difference what meante you then by these odious Comparisons so highly and so ambitiously to auance the one so disdeignefully and scornefully to abase the other Touchinge the Princes Povver wée are certainely assured by Goddes Holy VVoorde It is from God As for the Popes Infinite and Vniuersal Povver throughout the whole Scriptures from the Genesis vnto the Apocalyps onlesse it be the Povver of Darkenesse yee can finde nothinge Yée saie Kinges haue euermore benne Anointed and Blessed by Bishoppes This is an other fowle Vntruthe For you might easily haue knowen the Christian Kinges in olde times were neuer Anointed Your owne Doctoure saith In Nouo Testamento non legimus quòd Sacerdotes debeant inungere Reges Nec etiam nunc obseruatur in omnibus Regibus Christianis vt patet in Regibus Hispaniae Wee reade not in the Newe Testamente that Priestes or Bishoppes ought to anointe Kinges Neither is that order at this daie vsed emongest al Kinges that be Christened as it appeareth by the Kinges of Spaine Againe yee saie and that yée bringe in as a special good Argumente of your side The Emperoure kneeleth to the Prieste for Absolution Ergo The Emperoure is not the Heade of the Churche Howe maie a man answeare sutche Folies better then with the like Folie The Pope him selfe by your owne Decrees is bounde to Confesse his Sinnes and kneeleth to a Simple Prieste for Absolution For your Canonistes saie Papa tenetur Confiteri peccata sua vni Sacerdoti Et Simplex Sacerdos potest illum Ligare Absoluere The Pope is bounde to confesse his Sinnes to somme one Prieste and a Simple Prieste maie bothe Binde him and Absolue him Ergo by your owne Conclusion The Pope is not Heade of the Churche Sutche a handesome proctoure the Pope hathe gotten to promote his Cause With sutche prety stuffe M. Hardinge yee thinke to ouerrenne and to conquere the worlde The Apologie Cap. 15. Diuision 2. Wherefore if it were lawful for them to doo thus beinge but ciuile Magistrates hauinge the chiefe rule of common VVeales what offence haue oure Princes at this daie made whiche maie not haue leaue to doo the like beinge in the like Degree Or what especial gifte of Learning or of Iudgemente or of Holinesse haue these menne nowe that they contrarie to the Custome of al the Aunciente Catholique Bishoppes who vsed to conferre with Princes and Peeres concerninge Religion doo nowe thus reiecte and caste of Christian Princes from knowinge of the cause and from their meetinges M. Hardinge VVee answeare it was neuer lawfull in any Temporall Prince to iudge in causes of Religion Neither did any Prince before this time euer vse it The B. of Sarisburie This is an other of your Absolute Truthes M. Hardinge For answeare whereof it maie please you indifferently to weighe that I haue written alitle before touchinge the same The Apologie Cap. 15. Diuision 3. Wel thus dooing they wisely warily prouide for them selues and for their Kingedome whiche otherwise they see is like shortly to comme to naught For if so be they whome God hathe placed in greatest Dignitie did see and perceiue these mennes practises how christes commaundementes be despised by them how the Lighte of the Gospel is darkened and quenched out by them and howe them selues also be subtilly beguiled and mocked and vnwares be deluded by them and the waie to the Kingedome of Heauen stopped vp before them no doubte they woulde neuer so quietly suffer them selues neither to be disdeined after sutche a prowde sorte nor so despitefully to be scorned and abused by them But now through their owne lacke of vnderstandinge and through their owne blindenesse these menne haue them faste yoked and in their daunger M. Hardinge Bishoppes can not vpholde their kingdome by wronge doinge that is the waie to pull them downe Therefore we are well assured that your Schismaticall Superintendentship can not stande though al the power of the world were bente to holde it vp Your wicked state is not planted of God and therefore it shal be rooted out It is God that ruleth it is God that setteth vp and putteth downe This state of Christes Churche hath continewed and the successour of Peter hath gouerned it whereas the groundlesse buildinge of all the Heretikes from Simon Magus downewarde to this daie hath failed Luther is rotten and his newe founde Religion decaied and the Pope sitteth in Peters chaire and so shall his successours to the ende Ye woulde men to beleue that Emperours and Kinges are deceiued by the Popes and Bishoppes But I praie you what is the cause that Princes can not espie these deceites if any suche were as well as ye If them selues lacke your knowledge yet haue they wise menne aboute them who for their dueties sake and their alleagiance to them ▪ would soone aduertise them ▪ how by the Bishoppes they be subtilly beguiled and mocked The B. of Sarisburie Of the maineteinance of your Kingedome M. Hardinge Christe saide vnto certaine your Forefathers Hoc est tempus Vestrum Potestas Tenebrarum This is your time and the Power of Darkenesse Blinde they are and the Guides of the Blinde If the Blinde leade the Blinde they wil bothe falle into the diche The Lion or wilde Bulle be they neuer so cruel or greate of courrage yet if yee maie once closely couer theire eies yée maie easily leade them whither yee liste without resistance Euen so dooth the Pope hoodevvinke and blindefolde the Princes of the world whiche donne he maketh them to holde his Stirope to leade his Horse to kneele downe and to kisse his Shooe and to attende vpon him at his pleasure But if they knewe either him or them selues they would not doo it S. Chrysostome saithe as it is noted before Haeretici Sacerdotes claudunt Ianuas Veritatis Sciunt enim si manifestara esset
studeat reparare The Pope is nowe becomme vntolerable almoste to al the worlde He reioiseth in the spoile of Churches Al manner of gaine he counteth Holinesse He maketh sutche hauocke of Kingedomes and Prouinces as if he had intended to repaire againe croesus Treasurie Againe His Legates so rage and rampe for monie as if the Infernal Furies were sent froÌ„ Helle to goe at libertie What shal wée néede many wordes Ambition and Auarice haue no bottome Matthias Parisiensis saith In Romana Curia omnia possunt pecuniae Monie maie doo al thinges in yâ— Courte of Rome And he calleth these vnsatiable prollinges of the Pope Quotidianas Extorsiones Daily Extorsions Againe he saith that the King of Englande vpon a very friuolous fonde mater made true paiemente vnto Pope Alexander the fourth of niene hundred and fiftie thousande Markes VVhiche thing he saith is horrible and abominable to be thought of To be shorte that yée maie the better viewe yâ— bignesse quantitie of your Gnatte Doctoure Boner hereof writeth thus The Popes praie in Englande was so greate that it came to as mutche almoste as the Reuenewes of the Crowne Therefore Matthias saithe Imperator reprehendit Regem Angliae quòd permitteret terram suam tam impudenter per Papam depauperari The Emperour frendely reproued Henry the 3. Kinge of Englande for that he suffered the Kingdome so impudently to be compouerisshed by the Pope Againe he saith King Henrie the third made open coÌ„plainte by this Embassadour in the Councel of Lions in Fraunce of the Popes innumerable Exactions Likewise he saith before Rex Henricus 3. repressit impetum Legati propter violentiam Denariorum The Kinge staied the attemptes of the Popes Legate touchinge his intolerable greedinesse in prollinge for monie Yée sée therefore M. Harding neither is this gnatte so litle as by your scorneful comparison to the greate dishonoure of this Noble Realme yée woulde séeme to make it nor is the griefe and complainte thereof so newe as yée beare vs in hande Kinge Canutus the Kinge of Englande almoste six hundred yéeres agoe beinge at Rome wrote home to the Archebishoppes and Bishoppes and States of the Realme on this wise Conquestus sum item coram Domino Papa mihi valdè displicere dixi quòd mei Archiepiscopi in tantum angariabatur immensitate pecuniarum quae ab eis expetebatur c. Also I haue made my complaint vnto the Pope and told him that it match â—â—sliketh mee that my Archebishoppes shoulde be vexed with sutche vnreasonable summes of monie required of them Likewise Matthias Parisiensis writeth of King VVilliam the Conquerour Concipiens indignationem contra Papam allegauit quòd nullus Archiepiscopus vel Episcopus de Regno suo ad Curiam Romanam vel ad Papam haberet respectum Kinge VVilliam vpon displeasure conceiued againste the Pope said that no Archebishop or Bishop of his Realme shoulde from thencefoorth haue regarde either to the Courte of Rome or to the Pope Al this notwithstaÌ„ding yée saie the Pope is an Elephant al these Summes in Comparison of his treasures are but a gnatte Verily al these and other far greater reckeninges the Realme of England is wel hable to defraie Neither make wée any accoumpte of the monie but of the deceitful extorting of the monie neither is it dishonorable to the Realme to represse these lewde iniurious mockeries and to preserue the subiecte from open spoile Other Kinges Countries haue oftentimes donne the same Ievves the Frenche King whom for his Holinesse they haue made a Saincte hereof complaineth thus Exactiones impositas per Romanam Curiam quibus Regnum nostruÌ„ miserabiliter depauperatum est leuari aut colligi nullatenus volumus These Exactions or paimentes of monie laide vpon vs by the Courte of Rome by meane whereof our Realme is miserably empouerished we wil not in any wise to be leuied or geathered The gaines pelferies that the Phariseis made of the people were not so greate Neuerthelesse Christe saide vnto them VVoe be vnto you yee Scribes and Phariseis that rauen vp poore vvidovves houses vnder pretense of longe praieinge Rome yée saie is the Mother Churche of al the VVeast therefore I trow wée are bounde to paie what so euer paimentes shée shal require If wée allowe sutche simple reasons then is the Pope likewise bounde to paie to the Churche of Hierusalem what so euer paiementes she shal require For HierusaleÌ„ is in déede the Mother Churche not onely of the Weaste but also of al the whole worlde Howe be it it is a cruel Mother that deuoureth vp her owne Children S. Paule saithe Non debent filij parentibus thesaurizare sed parentes filijs The Children ought not to laie vp treasure for theire parentes but the Parentes for theire Children But Iohannes Sarisburiensis in his Polycraticon saithe Roma nunc non tam matrem exhibet quà m nouercam Rome nowe sheweth her selfe not so mutche a natural Mother as a Stepmother For shee spoileth and deuoureth her Children This Defender yée saie in makinge his ende so badde hath plained the parte of a foolishe Poete Here M. Hardinge wée haue good cause to thinke your Diuinitie is waxen colde séeinge you are thus driuen to pleade in Poetrie But maie wée beleue the Churche of Rome is growen so Holy that monie is nowe becomme the vileste parte of al her Plaie Certainely if your Pope once lose his monie al his Plaiers wil soone sit a colde One of your owne Doctours saithe thus Cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur If this rente of Simonie whiche is very greate were once staide consideringe the Tyrannie of Princes that novve is the Apostolike See of Rome vvoulde be despised In whiche woordes thus mutche is also to be noted by the waie that what so euer Prince wil not suffer the Pope to take what him listeth muste be taken and iudged as a Tyranne Therefore Ioannes Andreae one of youre greattest Canonistes saithe thus Roma fundata fuit à Praedonibus adhuc de primordijs retinet dicta Roma quasi rodens manus Vnde versus Roma manus rodit quos rodere non valet odit The firste fundation of Rome was laide by Theeues and hitherto shee sauoureth of her beginninge and is called Roma quia rodit manus Thereof commeth the common verse Rome bireth you by the handes And vvhom shee cannot bite them shee hateth The state of the Romaine Popedome spronge firste of monie and encreased by monie and standeth nowe neither by Truthe of Doctrine nor by seueritie of Discipline nor by Praier nor by Holinesse nor by ought els but onely by monie Set monie aparte and the Pope is equal with other Bishoppes Codrus Vrceus saithe Pontifex Maximus si non Virtute tamen Pecunia The Pope is the greatteste Bishop although not in Vertue yet at leaste in monie Therefore
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether