Pope the strengtheninge of the Saracenes and after of the Turkes and the Diuision and dissolution of the state of Christendome Platyna saithe Ab hoc tempore perijt potestas Imperatorum virtus Pontificum After this time the power of the Emperours and the Holinesse of the Popes were bothe loste Touchinge the Quéene of Scotland I wil saye nothinge The Kingedomes and states of the Worlde haue sundrie agreementes and compositions The Nobles and Commons there neither drewe the Swerde nor attempted force against the Prince They sought onely the continuance of Goddes vndoubted Truthe and the Defence of theire owne liues against your Barbarous cruel inuasions They remembred bisides al other warninges your late dealinge at Vassei where as great numbers of theire Brethren were suddainely murthered beinge togeather at theire Praiers in the Churche holdinge vp theire Innocente handes to Heauen callinge vpon the name of God Achab saide sometime to the Prophete Elia Thou arte he that troublest the whole Countrie of Israel But Elias made him answeare It is not I that trouble the Countrie It is thou and thy Fathers house whiche houe foresaken the commeundementes of the Lorde and houe folowed after Baalim The Subiecte is bounde to obey his Prince how be it not in al thinges without exception but so far as Goddes glorie is not touched These Nobles had learned of S. Peter It is better to obey God then man And of the Prophete Dauid Better it is to truste to God then to truste in Princes For they are mortal and shal die theire Sprite shal be taken from them then shal they returne into the Earthe Neither maye a godly Prince take it as any dishonour to his estate to sée God obeied before him For he is not God but the Minister of God Leo saithe Christus quae Dei sunt Deo quae Caesaris sunt Caesari reddenda constituit c. Hoc est verè noÌ„ impugnare Caesarem sed iuuare Christe commaunded that is dewe vnto God to bâ—â—euen to God that is dewe vnto Caesor to be geuen to Caesar Verily this is not to rebel against but to helpe Caesar Likewise S. Ambrose beinge him selfe in manner a Capitaine vnto the people in Goddes quarrel against Valentinian the Emperour Quid praesentius dici potuit à Christianis viris quà m id quod hodie in nobis Spiritus Sanctus Ioquutus est Rogamus Auguste non pugnamus Non timemus sed Rogamus What could be more boldly spokeÌ„ of Christian menne then that the holy Ghoste spake in you this daye Thus ye saide Wee beseeche thee Noble Emperour wee fight not Wèe feare thee not but wee beseeche thee To conclude the Quéene of Scotlande is stil in quiet possession of her estate is obeied of her Subiectes so far as is conuenient for godly people to obeye their Prince The Apologie Cap. 2. Diuision 7. That wee haue seditiously fallen from the Catholique Churche and by a wicked schisme and diuision haue shaken the whole worlde and troubled the common peace and vniuersal quiet of the Churche that as Dathan and Abiron conspired in times past against Moyses and Aaron euen so wee at this daye haue renounced the Bishop of Rome without any cause reasonable M. Hardinge Before Luthers time al Christen people came togeather peaceably into one Churche vnder one Heade as Shepe into one folde vnder one Shepeherd and so liued Vnanimes in domo in one accorde But after that SathaÌ„ who at the beginninge begyled Eue had persuaded some to taste of the poisoned apple of Luthers Newe Doctrine they went out froÌ„ vs who were not of vs for if they had ben of vs they had remained with vs forsooke the Catholike Churche of Christ sorted them selues into Synagoges of Antichriste withdrewe them selues from obedience to warde theire Pastor and Iudge and sundred them selues into diuerse Sectes This schisme diuision and conspiracie against the Head Shepherd is nolesse wicked then that of Dathan and Abiron against Moyses and Aaron was For as God commaunded Moyses and Aaron to be obeyed of the children of Israel so Christe coÌ„maunded al his Shepe to obeye and heare the voice of him whom in Peter and succedinge Peter he made Shepeherd ouer his whole stocke The B. of Sarisburie Before the time that Goddes Holy wil was that Doctour Luther should begin to publishe the Gospel of Christe there was a general quietnesse I graunte sutche as is in the night season when folke be asleape Yet I thinke to continewe sutche quietnesse no wise man wil wish to sleepe stil Ye saye They haue forsaken the Catholique Churche They went from vs. who were not of vs. Nay rather M. Hardinge wée are returned to the Catholique Churche of Christe haue forsaken you bicause you haue manifestly foresaken the wayes of God But what if a man would alitle put you frendely in remeÌ„brance Sir it is not so longe sithence your selfe were out of your owne Catholique Churche and so were gonne out from your selfe bicause your selfe were not of your selfe For if your selfe had bene of your selfe you would haue remained better with your selfe It is no wisedome in carpinge others to offer occasion against your selfe I beseche God to geue you grace that you maye Redire ad cor and returne againe to your selfe But here you bringe in a great many Vntruthes in a thronge togeather You saye that as God commaunded the people of Israel to obey Aaron so Christe commaunded al his Shéepe to obey the Pope succedinge Peter You saye Christe made the Pope Shepheard ouer his whole flocke You cal him Our Pastour and our Iudge you cal him the head Shepheard for proufe hereof for some countenance of Truthe ye allege the one and twentith Chapter of S. Iohn in whiche whole Chapter notwithstandinge ye are not able to finde neither any suche commaundement of Christe nor any mention of Peters Successour nor Al his Shéepe nor Shepheard ouer his whole Flocke nor Our Pastour nor Our Iudge nor Our Head-shepheard It is mutche to reporte Vntruthe of a man But to reporte Vntruthe of Christe and of his Holy Woorde and that willingly and witingly and without feare some menne thinke it to be the Sinne against the Holy Ghoste As for these woordes Feede my Sheepe Feede my Lammes they perteine as wel to other the Apostles as to Peter Christe saide generally to al his Disciples Goe ye into al the worlde and preache the Gospel And Paule saithe of him selfe Ego plus omnibus laboraui I haue taken more paines and more fedde the flock then al the rest Surely me thinketh it is a weake kinde of reasoninge to saie thus Christe bade Peter féede his shéepe Ergo he made him headshepheard ouer al the worlde But if this whole Prerogatiue hange of Féedinge the Flocke what then if the Pope Féede not What if he neuer minde to Féede as thinkinge it no parte of his office To
a greate inconuenience That the Pope him selfe for as mutche as he Ministreth Sacramentes Teacheth Exhorteth and occupieth him selfe in Spiritual affaires leaste of al others is therefore the lowest and baseste of al his cleregie Nowe M. Hardinge I beseeche you consider the weight and drifte of your owne Reason The Popes Charge is Spiritual saie you Ergo the Emperoure is bounde to sv veare obedience to the Pope By what Reason maie this Reason be proued Uerily by the same good Reason ye maie saie Euery Priestes Charge is Spiritual Ergo the kinge is bounde to svveare obedience to euery Prieste Yet by sutche proper Reasons the Pope hath auanced him selfe aboue al the states and Princes of the Worlde But your Holy Father Innocentius leste he shoulde séeme to wante Scriptures for proufe hereof allegeth also the woordes of God spoken vnto the Prophete Hieremie Beholde I haue set thee ouer Nations and Kingedomes to the intente that thou maiste pulle vp and scatter and builde and plante Ergo saithe he the Emperoure is Subiecte vnto the Pope These proufes ye saye Our Defenders coulde not find Further ye saie in your sober māner VVhen wil you forsake the Schole of Lieing Truely if there be any sutch Schole M. Hardinge you maie claime of good right to be the Maister Wée are as far frō lieinge as you are from saieing the Truthe But what make these woordes of Hieremie for the Bishop of Rome Wil ye saie that the Prophete Hieremie was the Pope Or that the Kinge then was sworne to be subiecte and loial vnto him What Kinge or Prince did Hieremie subdue What People or Countrie euer did he ouerthrowe One of your owne Doctours saithe Hieremias nullum Regem deposuit Sed intelligitur positus supra Centes Regna quasi habens Authoritatem super ea in annuntiando praedicando Vera. Nō de destructione Regum Mundi sed de destructione Vitiorum plantatione Fidei morum Vt illud Pauli Dei aedificatio estis Dei Agricultura estis Hieremie deposed no Kinge But wee vnderstande that he was placed ouer Nations and Kingedomes as hauinge Authoritie ouer the same in openinge and preachinge of the Truthe He speaketh non of the ouerthrowinge of the Kingedomes of the World but of the ouerthrowinge of vices and of the planting of Faith and manners In this sense S. Paule saith to the Corinthians Ye are Goddes buildinge Ye are Goddes tillage The very Glose it selfe saithe Vt euellas Regnum Satanae vt plantes bona vt aedifices Ecclesiam I haue placed thee to roote vp not the Kingedomes of the worlde nor the states of Common Weales but the Kingedome of Satan to plante good thinges to builde vp the Churche His whole Commission was limited with these woordes Posui Verbum meum in Ore tuo I haue put my Woorde in thy Mouthe Sutche Authoritie had Elias ouer Kinge Achab. And therefore he saide vnto him It is not I that trouble Israel but thou and thy Fathers house Sutche Authoritie had Iohn the Baptiste ouer Kinge Herode and therefore he saide vnto him It is not lawful for thee to haue thy Brothers Wife If it be true that ye woulde seeme to saie that the Popes Superioritie standet onely in thinges Spiritual wherefore then doothe Pope Nicolas saie Christus Beato Petro Terreni simul Coelestis Imperij Iura commisit Christe bath geuen to Blessed Peter the Right as wel of the worldly as also of the Heauenly Empiere Wherefore then did Pope Adrian thus write vnto the Emperoure Fredericus Romae nostra Sedes est Imperatoris est A quis in Arduenna quae est Sylua Galliae Imperator quod habet totum habet à nobis Sicut Zacharias transtulit Imperium à Graecis ad Teutonicos ita nos possumus illud transferre ab Alemānis ad Graecos Ecce in potestare nostra est vt demus illud cui volumus proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus My Seate is in the Cittie of Rome The Emperours Seate is at Acon in Ardenne whiche is a Foreste in Fraunce VVhat so euer the Emperoure hath he hath it of vs. As Pope Zacharias translated the Empiere from Graecia into Germanie so maie wee againe translate the same from y◠Germaines to the Greekes Behold it is in our power to bestowe the Empiere vpon who wee liste Therefore are wee appointed by God ouer Nations and Kingdomes to pulle downe to roote vp to builde and to plante againe This Authoritie I trowe reacheth sommewhat further then onely to causes Spiritual One of your own Doctours saith Magis esset acceptum Deo quòd per Solum pōtificem Mundus in Omnibus regeretur It were more acceptable vnto God that the worlde in Al Maters both Spiritual and Temporal were gouerned onely by the Pope That Innocentius addeth of the Sonne and the Moone yée saye is not a Reason but a Similitude This thinge maie easily be graunted For in déede it is a Similitude vtterly voide of either VVitte or Reason But who taught the Pope so childishly to plaie with Similitudes thereby to auance him selfe and to abase the Empiere of the world Who tolde him that the Pope is the Sonne and the Emperoure the Moone Or that the Emperoure is so far inferioure to the Pope as y◠Moone is inferiour to the Sonne Isidorus that liued sixe hundred yéeres before Pope Innocentius saithe quite contrarie Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne vvee vnderstande the Kingdome and by the Moone vve vnderstande the Priesthoode Whereby he geueth vs to consider contrarie to the Iudgemente of your good Father Pope Innocentius that as the Moone is inferioure to the Sonne so is the Pope inferioure to the Emperoure M. Hardinge But when Constantine was Baptized he gaue place to S. Syluester then Bishop of Rome and to al other Successours of S. Peter O how that irketh your haries that so great an Emperour and the first that openly professed Christianitie shoulde by the same Holy Ghoste who called him to the Faithe of Christe be made to departe from the Cittie whiche ruled the worlde and to yelde his owne Palaice partly a Churche to our Sauiour Christe partely a dwellinge house for the Bishops of Rome Aske of Constantine why he submitted his necke to S. Syluester VVe haue cause to thinke that Constantius the heretike sonne of Constantine was not very glad of his Fathers dooinge And yet God suffered him not to retourne and dwel at Rome but to leaue that Cittie free to the Rulers of the Churche The B. of Sarisburie Constantine ye saie gaue ouer the Cittie of Rome and al the VVeaste parte of the Empiere to the Pope and to his Successours for euer And this thing erye saie yrketh our hartes ful soare Yea verily M. Hardinge it irketh vs mutche in
exception what so euer they liste to saie but onely so longe as they teache the Lavve of God Further then that S. Augustine saithe VVee maie neither heare them nor folovve theire Counsel Hereunto ye thought it good to adde more force as a supplie to aide youre wantes Christe saide vnto Peter I haue praied for thee that thy Faithe shal neuer faile Ergo saie you The Pope can neuer erre This waie of reasoninge I trowe yee Learned of Peter de Palude a woorthy Doctoure of your side For so he reasoneth Ego rogaui pro te Petre vt Fides tua non deficiat Ex quo habetur quòd Romana Ecclesia in Fide errare non potest nec de eius Fide dubitare licet Sed in omnibus est sequenda Peter I haue Praied for thee that thy Faithe maie not faile By these woordes wee are taught that the Churche of Rome cannot erre in Faithe Neither is it lawful to doubte of the Faithe of that Churche but in al causes wee are bounde to folowe it But S. Augustine saithe Nunquid pro Petro rogabat pro Iohanne Iacobo non rogabat Vt coeteros raceam To leaue the reste did Christe Praie for Peter and did he not Praie for Iohn and Iames Againe he saithe Hac nocte postulauit Satanas vexare vos ficut triticum egorogaui Patrem pro vobis ne deficiat Fides Vestra This nighte hath Satan begged to threashe you as if it were wheate but I haue Praied to my Father not for Peter onely but for you that your Faithe maie not faile So saithe Origen Nunquid audebimus dicere quòd aduersus vnum Petrum non praeualiturae sint portae Inferorum aduersus coeteros autem Apostolos ac Praefectos Ecclesiae sint praeualiturae An Petro Soli dantur à Christo Claues Regni Coelorum Nec alius Beatorum quisquam eas accepturus est Omnia quaeque priùs dicta sunt quaeque sequuntur Velut ad Petrum dicta sunt omnium Communia Maie wee dare to saie that the gates of Helle shal not preuaile Onely againste Peter but shal preuaile againste the other Apostles and Rulers of the Churche Were the Keies of the Kingedome of Heauen geuen onely to Peter And shal no Holy man els receiue the same Nay al the thinges bothe that were saide before and also that folowe after as spoken to Peter are Common and belonge vnto al. Therefore as ye saie of the Churche of Rome so maie wée saie likewise of the Churche of Hierusalem where S. Iames was and of the Churche of Ephesus where S. Iohn was and of other the like Apostolique Churches notwithstandinge they be now in the possession of the Turke and haue receiued the Religion of Mahomete yet bicause Christe hathe once praied for them The Faithe of them shal neuer faile Further ye tel vs It shal be yenough for you to doo as the Successoures of Peter bid you to doo Christe now requireth not of you to obeie Peter and Paule but to obeie him that sitteth in their Chaire If this waie be as sure as it is shorte then is there no doubte but al is wel Though wée beléeue neither Peter nor Paule nor what so euer is writtē in Goddes Woorde yet saie you If vve folovve the Pope vvee cannot erre For thus mutche M. Harding ye are hable to warrante vs by your Gospel y◠Christe requireth not vs now to be obedient to Peter and Paule but onely to the Popes Holinesse y◠keepeth Residence in theire Chaire This is your Diuinitie these are your woordes If ye euer recante the same ye marre the flower of your Market Wée néede not now to saie Thus saithe the Lorde it shal be sufficient for vs to saie Thus saithe the Pope Yet S. Paule so far aduentureth the Truthe and certainetie of his Doctrine that he doubteth not to saie If an Angel from Heauen preache vnto you any other Gospel then wee haue Preached accursed be he Vpon whiche woordes S. Chrysostome hathe noted thus Non dixit Si Contraria annuntiauerint aut totū Euangelium subuerterint verùm Si paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they Preache Contrarie to the Gospel or ouerthrowe the whole Gospel but If they Preache any little thinge bisides the Gospel that ye haue receiued if they ouerthrovve any thinge vvhat so euer it be accursed be they Therefore S. Hierome saithe Ea doceat Episcopus quae à Deo didicerit non ex proprio Corde c. Let the Bishop teache those thinges that he hath learned of God and not of his owne harte or fansie Chrysostome saithe Plus aliquid dicam Ne Paulo quidem obedire oporret si quid dixerit proprium si quid humanum sed Apostolo Christum in se loquentem circumferenti I wil telle you a greatter mater Wee maie not obeie no not S. Paule him selfe if he speake any thinge of his owne or if he speake onely as a man But wee muste beleeue the Apostle of Christe carrieinge Christe aboute speakinge within him And therefore Panormitane saithe In concernentibus Fidem etiam dictum vnius priuati esset praeferendum dicto Papae si ille moueretur melioribus rationibus Noui Veteris Testamenti quà m Papa In maters concerninge Faithe the saieinge of one Priuate man were to be hearde before the saieinge of the Pope if the same Priuate man were moued with better reasones of the Newe and Olde Testamente then the Pope But that vvee should no lenger obeie Peter and Paule but geeue eare onely to him that is cropen into theire Chaire it is suche Diuinitie as neither Peter nor Paule euer taught vs. Laste of al as vpon somme good aduauantage ye beginne to Triumphe Remember yee saie ye what ye saie knowe yee what ye doo who wil regarde youre woorde whiche with one breathe saie and vnsaie If it be odious to leaue our felowship why doo yee it If yee despise not the Churche why departe ye from it To Saie and Vnsaie it is your propertie M. Harding it is not oures Yée haue Saide Vnsaide yet were it not for shame it is thought yée woulde be contente to Saie againe Wee despise not the Churche it is the House of God But we mislike your defacinge and disorderinge of the Churche Christe reproued the Priestes and Phariseis for that they had turned the Temple of God into a caue of Theeues And yet neuerthelesse he despised it not but saide it was his Fathers house To leaue the wicked felowship of them that beare a name and shewe of Godlinesse it seemeth odious before menne but before God it is not odious S. Iohn saithe VVho so euer is sutche a one bidde him not God speede For who so saithe God speede vnto him is partetaker of his il S. Paule saithe I warne you that you receiue no meate with any
Sedis Et si diceres Requiritur in talibus apparens causa dico hîc esse causam apparentem Nam cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur This Glose seemeth to saie that the Pope committeth not Simonie receiuinge monie for the bestowinge of Benefices for as mutche as the Pope is not bounde to his owne Constitutions Yet nowe adaies the Lawiers holde without any sutche Distinctiō of Lavve Positiue and Lavve of God that the Pope cannot in any wise comme within the daunger of Simonie And so I mee selfe doo holde and so the cōmon opinion must be holden Therefore notwithstandinge the Lawe that forebiddeth Simonie take place in the whole Vniuersal Churche yet in respecte of the Apostolique See of Rome it maie be restrained But thou wilte saie In sutch cases there ought to be some apparente cause I telle the that there is a cause apparente For this reuene we of Simonie whiche is very greate beinge once cutte of consideringe the Tyrannie that nowe is the Apostolique See woulde be despised By this authoritie it appeareth The Pope is not able to mainteine his Estate and Countenance nor to saue al thinges vpright without Simonie Panormitane saithe Etsi Papa accipiat pecuniam pro collatione alicuius Praelaturae aut Beneficij tamen Dominus Cardinalis ait Non committitur Simonia Notwithstandinge the Pope take monie for the bestoweinge of a Bishoprike or of a Benefice yet my Lorde Cardinal saithe there is committed no Simonie Archidiaconus Florentinus saithe Papa recipiendo pecuniam non praesumitur animo vendendi recipere Sed vt illa pecunia ad vsum suum conuertatur cùm Papa sit Dominus Rerum Temporalium per illud dictum Petri Dabo tibi Omnia Regna Mundi The Pope receiuing monie for Bishoprikes or Benefices is not thought to take it by waie of sale but onely to turne the same monie to his owne vse For the Pope is Lorde of al vvorldly goodes as it appeareth by the woordes of Peter whiche woo◠des notwithstandinge Peter neuer spake for they were spoken by Sathan Vnto thee wil I geeue al the Kingedomes of the VVorlde Againe Felinus saith Quod datur Papae datur Sacrario Petri nec est proprium Papae Sed prodest danti tanquam facienti opus pijssimum What so euer is geeuen to the Pope for Bishoprike or Benefce by waie of Simonie it is geeuen to S. Peters Treasurie Neither is it the Popes owne seueral goodes But it is auaileable to the geeuer as vnto one that doothe a moste Godly deede Sutche a special grace hath the Pope Of moste Diuelishe Vice he is hable to make moste godly Vertue Hostiensis saithe Papa potest vendere Titulum Ecclesiasticum vt Episcopatum Abbatiam c. The Pope maie selle any Ecclesiastical Title or Dignitie as a Bishoprike or an Abbie without danger of Simonie But what speake wee of the Pope Your Cardinalles them selues by your fauourable Constructions and godly orders are likewise Priuileged to committe Simonie safely and freely without blame Panormitane saith Cardinalis pro Palafreno à nobili viro recepto non praesumitur committere Simoniam A Cardinal for receiuinge a Palfraie of a Noble Man for a Benefice or a Bishoprike is not thought to commit Simonie Thus whereas Christe draue Buiers and Sellers out of the Churche you by your proper Distinctions haue receiued in Buiers and Sellers and thruste oute Christe S. Hierome saithe Per Nummularios significantur Beneficij Ecclesiastici venditores qui Domum Dei faciunt Speluncam Latronum By the Exchangers are signified the Sellers of Ecclesiastical Benefices whiche make the House of God a Denne of Theeues In your owne Decrees it is written hus Tolerabilior est Macedonij Haeresis qui asserit Spiritum Sanctum esse Seruum Patris Filij Nam isti faciunt Spiritum Sanctum Seruum suum The Heresie of Macedonius that saide the Holy Ghoste is Seruante and sclaue to the Father and to the Sonne is more tolerable then is the Heresie of these simonistes For these menne make the Holy Ghoste their owne Seruante Yet yée saie yee are wel assured that the Truthe is in the Churche of Rome and shal neuer departe from thence notwithstandinge any disorder or faulte whatsoeuer there committed And for proufe thereof yee allege as yée saie the Woordes of God him selfe in y◠Prophete Esaie Al be it in that whole Prophete there is not one woorde expressely mentioned of the Churche of Rome Sutche a fantasie as it appeareth was sommetimes in the Heretiques called the Manichees For thus thei saide A Principibus Gentis Tenebrarum Lumen ne ab ijs aufugeret tenebatur The Princes of the Nation of Darkenesse helde faste y◠Light leaste it shoulde flee from them For euen so doothe the Pope and his Cardinalles holde the Truthe as the Princes or Powers of Darkenesse helde the Lighte It was harde dealinge for you to binde Christe in Recognisance not to departe from the Pope yee should rather haue bounde the Pope not to departe from Christe S. Hierome saithe Prophetae Hierusalem non habent in ore Prophetiam Et in Domino requiescunt dicunt Non venient super nos mala Quorum causa Speculatoriū Dei hostili aratro diuiditur Et locus quondam pacis ruinis plenus fit Templum Domini in vepres spinasque conuertitur est Habitaculum bestiarum The Prophetes of Hierusalem haue neuer a woorde of Prophesie in their mouthes Yet they reaste them selues vpon the Lorde and saie There shal no euil comme vpon vs. For thene sakes the Watche Tower of the Lorde is turned vp with the enimies Pleughe the place of peace is ful of ruine the Temple of the Lorde is turned into Breeres and Thornes and is becomme a stable of wilde beastes The Apologie Cap. 11. Diuision 2. But what if Ieremie telle them as is afore rehearsed that these be Lies What if the same Prophete saie in an other place that the selfe same menne whoe ought to be Keepers of the Vineyarde haue brought to nought and destroied the Lordes Vineyarde Howe if Christe saie that the same persones whoe chiefely ought to haue a care ouer the Temple haue made the Lordes Temple a denne of Theeues The B. of Sarisburie Here come you in with your whatiffes whiche commonly you vse when other Rhetorike faileth you VVee tell you plainely without any iffes that Ieremie meante of you and suche as you be and calleth your whole newe fangled Doctrine Verba mendacij the woordes of lieinge earnestly geuinge warninge that menne geue no credite to them His other rebuke perteineth also to you VVhen were euer suche Theeues in the Churche of God as yee are The Apologie Cap. 12. Diuision 1. If it be so that the Churche of Rome cannot erre it muste needes folowe that the good lucke thereof is farre
factum est ex Pénnis Pauonum Of your Liberal Learned Cleregie one saithe thus Nec verba Canonis intelligunt nec quae sint verba Consecrationis sciunt They vnderstand not the woordes of theire Canon neither knowe they whiche be the Woordes of Consecration And therefore he that forged the Rule of Monkes vnder the name of S. Hierome chargeth them in any wise to pronounce euery woorde distinctely and waâ—ily leste by theire foolishe vtterance they shoulde make the Angelles to falle a laughinge These fewe maie serue you for a taste Hereby M. Hardinge it maie appeare your Cleregie hath no greate cause to make sutche triumphe of theire Learninge Howe be it wée vpraide you not herewith nor was this the cause of oure departure Yee holde both Faithe and Learning and Churche and Religion by enheritance Christe hath once praied for Peter Therefore your Faithe and Learning can neuer faile Yet notwithstandinge your late Bookes freight with so many vnciuile and vaine speaches for of your often Vntruthes I wil saie nothing sauoure more of Choler then of Learninge S. Hierome saithe Doctrina viri per patientiam noscitur Quia tantò quisque minùs oftenditur doctus quantòconuincitur minùs patiens A mannes Learninge is knowen by his patience For the lesse patiente a manne sheweth him selfe the lesse he sheweth to be his Learninge Woulde God yee woulde humble your knowledge and make it obediente to the knowledge of God Otherwise that Peter saide vnto Simon Magus of his moonie maie likewise be saide vnto you of your knowledge Thy knovvledge be vvith thee to thy destruction Our Learninge is the Crosse of Christe of other Learninge wée make no vauntes God is called the God of Truthe and not of Learninge S. Paule saithe Al kinde of Learninge shal be abolished God make vs al Learned to the Kingedome of Heauen The Apologie Cap. 13. Diuision 1. But wherefore I praie you haue they themselues the Citizens and dwellers of Rome remoued and comme downe from those Seuen Hilles whereupon Rome sommetime stood to dwel rather in the Plaine called the field of Mars They wil saie peraduenture bicause the conductes of Mater wherewithout menne cannot commodiously liue haue now failed and are dried vp in those Hilles Wel then lette them geeue vs like leaue in seekinge the Water of Eternal Life that they geeue them selues in seekinge the Water of the wel For that Water verily failed amongest them The Elders of the levves saith Ieremie sente theire litle ones to the VVateringes and thei findinge no VVater beinge in miserable case and vtterly loste for thirste brought home againe theire vessels emptie The nedy and poore folke saithe Esaie sought aboute for VVater but no vvhere founde they any theire tongue vvas euen vvithered vvith thirste Euen so these menne haue broken in peeces al the pipes and conduites they haue stopped vp al the springes and choked vp the Fountaine of Liuinge Water with dyrte and myre And as Caligula many yeeres past locked vp faste al the storehouses of corne in Rome thereby brought a general dearthe and famine amongest the people euen so these menne by damminge vp al the Fountaines of Goddes VVoorde haue brought the people into a pitiful thirst They haue brought into the world as saithe the Prophete Amos a Hungre and a Thirste nor the Hunger of Breade nor the Thirste of VVater but of hearinge the VVoorde of God With greate distresse went they scatteringe about seekinge somme sparke of heauenly light to refreashe theire consciences withal but that light was already thoroughly quenched out so that they coulde finde none This was a rueful state This was a lamentable forme of Goddes Church It was a miserie to liue therein without the Gospel without Light and without al Comforte M. Hardinge VVel and witteely reasoned foresoothe No no Sirs if it were that holesome VVater of Eternal life whiche ye thirste after ye woulde neuer haue departed from the high hil the Catholike Church and come downe into the valleis where ye finde the durty pudles of fleashely pleasures where the deuil Behemoth as Iob saithe dormit in Iocis humentibus sleapeth in woiste places Al were not sterued for hunger and thirst of that water of Gods VVorde Therefore ye speake bothe slaunderously and ignorantly for diuines where ye saie that we had broken in peeces al the pipes and conduites that we had stopped vp al the springes and choked and dawned vp al the Founteines of Liuinge VVater with durte and myre Yet vnwares or ignorantly they cal that faithles and pagane state a lamentable forme of Gods Churche whereas they shoulde haue accoumpted it no Churche at al. For where is no worde of God no light no Gospel at al how can there be any Church VVithout these any multitude is no more a Church then without Christe a man is a Christian then a deade man is a man And thus with malicious slaunderinge not with lerned reasons with theire owne affirmations not with apt allegations haue they gone about to proue that these many hundred yeres the Churche hath erred â–ª But thankes be to God al this winde shaketh no corne VVhen al these hasty blastes be blowne â–ª ouer the Churche of God shal stand stil vnmoued vpon the rocke Christ builded it on and appere glorious in her sted fastnes and truth maugre the gaine saieinge of al Heretikes and shal appere to them terrible as a stronge armie set in battaile raye The B. of Sarisburie Here M. Hardinge ye beginne out of season to plaie with your Allegories and Mystical Fantasies Your Catholique Churche of Rome is the Mounte Worldly pleasure is the Vale. By whiche Comparison wée muste beleue that the Pope and his Cardinalles sittinge on highe vpon the Mounte passe theire time there onely in Fastinge and praier and in al manner pouertie and penurie and straitouâ—sse of Life and haue vtterly abandoned al worldly pleasures Notwithstanding somme haue said In Cardinalibus Superbia Auaritia Luxuria validissimè dominantur In the Cardinalles of Rome Pride Auarice and Lecherie are in theire greatest Courage Howe be it touchinge as wel this as other your like folies conceminge the Churche I wil not saie Ye keepe your woonte but I muste néedes saie Yée doo but trifle The Apologie Cap. 13. Diuision 1. Wherefore though our Departinge were a trouble to them yet ought they to consider withal howe iuste cause we had of our Departure M. Hardinge In deede our charitie is sutche as we confesse it to be a griefe vnto-vs to see you plaie the part of rebellious children to vse presumption for submission contempt for obedience spite for loue Yet sith that ye are desperate and incorrigible as by your departing from vs the Church felt some anguish and trouble so now that ye are gone it is releued as the body is eased when after a purgation it hath auoided euil humours Nowe saie you beste The B. of Sarisburie
saithe Nec ego cuiusuis Episcopi mendacium quamuis ditissimi Veritati praeponam Pauperis Presbyteri Nec dedignari debet Episcopus si aliquando ignarus rudis sequacem non habeat multitudineÌ„ Neither wâ—l I sette more by any Bishoppes lie be he neuer so riche then I woulde sette by any Priestes Truthe be he neuer so poore Neither more the ignorante and vnlearned Bishop disdeigne if he see the people va willinge to folowe him Gerson saith Iudicium Conclusio Fidei licet Authoritatiue specteÌ„t ad Praelatos Doctores spectare tamen possunt ad alios quà m Theologos Deliberatio sicut Cognitio super his quae Fidem respiciunt Ita vt ad Laicos etiam hoc possit extendi plùs aliquando quà m ad multos Clericorum Notwithstandinge the Iudgemente and Conclusion of Faithe belonge by Authoritie vnto Bishoppes and Doctours yet as wel the Deliberation hereof as also the knovvledge and Iudgemente concerninge maters that touche the Faithe maie belonge vnto others too bisides the Diuines or Doctoures and Professours of Diuinitie Yea it more sommetimes be extended euen vnto the Laiemenne And more sommetimes vnto them then vnto many Priestes The Emperoure Iustinian in Ecclesiastical Causes oftentimes vseth these woordes Definimus Mandamus lubemus c. Wee Determine wee Conclude wee Commaunde wee Bidde Touchinge Bishoppes he writeth thus Definimus vt nullus Deo amabilium Episcoporum foris a sua Ecclesia plus quà m per totum annum abesse audeat Wee Define or Determine that none of the Godly Bishoppes shal dare to be absent from his Church more then by the space of one whole yeere Here yée sée the Temporal Prince in an Ecclesiastical Cause saithe Definimus To be shorte Pope Nicolas him selfe saithe writinge vnto the Emperoure Michael Vbinam legistis Imperatores Antecessores vestros Synodalibus Contentionibus interfuisse Nisi fortè in quibusdam vbi de Fide tractatum est quae Vniuersalis est quae omnium Communis est quae non solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos VVhere haue you readde that your Predecessours being Emperours were euer Present at our Disputations in Councelles Onlesse happily it vvere in certaine cases vvhereas mater vvas moued touchinge the Faithe For Faithe is Vniuersal and Common to al and perteineth not onely vnto Priestes but also vnto Laiemen and generally and thorovvly to al Christians Thus yée see M. Hardinge by the Popes owne Iudgemente that Cases and Disputations of the Faithe belonge as wel to the Temporal Prince as to the Pope The Apologie Cap. 14. Diuision 5. Truely there had benne no neede to handle so plaine a mater as this is with so many woordes so at lengthe if wee had not to doo with those menne who for a desire they haue to striue and to winne the maisterie vse of course to denie al thinges be thei neuer so cleare yea the very same whiche they presently see and beholde with theire owne eies M. Hardinge The matter ye speake of is so cleare that from the beginninge of the worlde to this daie no secular Prince can be named who by the ordinary power of a Prince without the gifte of prophecie or special reuelation did laudably intermeddle with Religion as a iudge and ruler of spiritual causes The reason thereof is cleare Religion is an order of Diuine worshippinge belonginge to God onely whereupon no man hath power but he that is called thereto by God He is called in the iudgemente of men who can shewe his callinge out wardly as by consecration and imposition of handes Priestes and Bishops are called to be the dispensatours of the mysteries of God In that consecration the keies of knowledge and discretion the power of blindinge and loosinge is geuen If a secular Prince can not shewe the keies geuen to him howe dareth he aduenture to breake vp rather then to open the clasped booke of God the dore of the Churche and the gates of the Kingedome of heauen VVherefore S. Ambrose saide vnto Valentinian Quando audiuisti Imperator in causa Fidei Laicos de Episcopo iudicasse VVhen haste thou hearde Emperoure Laymen to haue ben iudges of a Bishop in the cause of Faithe And yet nowe these menne thinke that whiche S. Ambrose neuer hearde of not onely to haue ben vsed continually the firste fiue hundred yeres after Christes birthe but also to be as cleare a matter as if we behelde it with our eies The B. of Sarisburie The Temporal Prince yée saie hath not the Keies of the Kingdome of Heauen Ergo he maie not iudge in Ecclesiastical Causes nor geeue Definitiue Sentence in General Councel This is a very sely poore Argumente M. Hardinge as hereafter it shal appeare But S. Ambrose saithe vnto the Emperoure Valentinian When did your Maiestie euer heare that in a Cause of Faithe a Laiemenne were Iudges ouer Bishoppes Here M. Hardinge by the waie S. Amrbose géeueth you to vnderstande that onlesse it be in a Cause of Faithe a Laieman maie be Iudge ouer a Bishop whiche thinge is contrarie not onely to your Former Doctrine but also to the whole course and practise of your Churche of Rome Howe be it touchinge the meaning of these woordes it behoueth vs to knowe Firste the cause wherefore S. Ambrose so shunned and fledde the Emperours Iudgemente Nexte before what Iudges he desired to be tried First the Emperoure Valentinian at that time was very yonge as wel in Age as also in Faithe He was not yet Baptized He knewe not the Principles of Christes ReligioÌ„ He was an Arian Heretique and beleued not the Godhedde of Christe but bent al his studie and power to mainteine the Arians He woulde haue thruste out the Christianes woulde haue possessed the Heretiques in theire Churches and to that ende had raised his Power and filled Millaine ful of Souldiers He saide It was lawful for him to doo what him listed Briefely his whole dealinge was ful of force violence sutche as hath benne séene in somme Countries not many yéeres sithence In consideration hereof S. Ambrose woorthily refused him to be his Iudge And therefore he saide vnto him Tolle Legem si vis esse Cerramen Take awaie the rigoure of your Lavve if ye wil haue the mater tried by Disputation Againe Noli te grauare Imperator vt putes te in ea quae Diuina sunt Imperiale aliquod ius habere Noli te extollere Esto Deo subiectus Scriptum est quae Dei Deo quae Caesaris Caesari O my Lorde trouble not your selfe to thinke you haue any Princely Power ouer those thinges that perteine to God Vaunte not your selfe be subiecte vnto God It is written Geue vnto God that belongeth vnto God Geue vnto Caesar that belongeth vnto Caesar But as S. Ambrose saithe The Emperoure hathe no Povver ouer Goddes causes so maie wee likewise and
Kinge Iohn and set al the people at libertie from their othes whereby thei ought allegeance to their Kinge and at laste wickedly and moste abominably they bereeued the same Kinge not onely of his Kingedome but also of his life Bisides this thei ExcoÌ„municated and cursed Kinge Henry the Eighte that moste famous Prince and stirred vp against him sommetime the Emperour sommetime the Frenche Kinge and as mutche as in them was put our Realme in hazarde to haue benne a very praie and spoile vnto the Enimie Yet were they but fooles and madde menne to thinke that either so mighty a Prince could be feared with bugges rattles or els that so Noble and greate a Kingdome might so easily euen at one morsel be deuoured and swalowed vp M. Hardinge Concerninge the case betweene these three Kinges of Englande and the Bishops of Rome for the time beinge I saie litle If they did wel and the Bishops euil they haue their rewarde the other their punishemente â—f otherwise or howe so euer eche one at Gods iudgemente shal haue his deserued measure But be it graunted al were true ye saie though we know the more part to be false VVhat though Kinge Henry the seconde were euil treated of Pope Alexander about the murthering of S. Thomas the Archebishop of Cantorbury and Kinge Iohn likewise of that zelous and learned Pope Innocentius the thirde c. The B. of Sarisburie Notwithstandinge the Pope as his manner hath benne raise Commotion within the Realme and arme the subiectes againste theire Soueraine and pulle the Crovvne Emperial from his heade yet by your Doctrine who so euer dare speake in his Princes right is a foole and killeth him selfe as if there were no life or saluation but onely vnder the frantike gouernement of the Pope Sutche obedience and loialtie the Pope hathe taught you towardes your Prince The Apologie Cap. 23. Diuision 2. And yet as though al this were too litle thei would needes haue made al the Realme Tributarie to them exacted theÌ„ce yeerely most vniuste and wrongeful taxes So deere coste vs the frendeship of the Cittie of Rome Wherefore if they haue gotten these thinges of vs by extortion through theire fraude and suttle sleightes we see no reason why we maie not plucke awaie the same from them againe by lawful waies and iuste meanes And if our Kinges in that darkenesse and blindenesse of the former times gaue them these thinges of theire owne accorde and liberalitie for Religions sake beinge moued with a certaine opinion of their fained holinesse now when the ignorance and erroure is spied out maie the Kinges theire Successours take them awaie againe seinge they haue the same Authoritie the Kinges theire Auncestours had before For the gifte is voide excepte it be allowed by the wil of the geeuer and that cannot seme a perfit wil whiche is dimmed and hindered by erroure M. Hardinge As for Peterpens and what other so euer summes of monie were yeerely paide to the Churche of Rome whiche were not by extorcion suttil sleightes by the Popes gotten as ye slaunder but freely and discretely by the prince and the realme for a greate cause graunted it is not a thing that so mutche grieueth the Pope as your departure from the true faith and Churche dothe as it maie wel appere by that whiche happened in Queene Maries raigne In whiche time although the Pope were acknowledged â–ª yet him selfe neuer was knowen to haue demaunded his Peterpens or any other yeerely paimentes againe But what is this to your schismes and Heresies This healpethe you nothinge for answeare to the hainous crime of your Apostasie The liberalitie of our countrie to the see of Rome whiche is the mother of al the VVeaste Churches hath ben so smal in comparison of certaine other Realmes as with the honoure of the Realme it might not seme to finde it selfe greued therewith Yet here ye sette a gnatte to an Elephante and make greate adoo about a litle The Realme is not so mutche enriched by retaininge that smal summe from the Pope as it is dishonored by your vndiscrete talke saueringe altogeather of miserie and niggardnes Ye shoulde haue shewed better stuffe at leaste in th ende of your booke The laste acte of a fable by rules of Poeterie shoulde be beste Ye haue done like a foolishe Poete making your ende so badde The Pope seeketh not your monie he seketh you He seeketh the safetie of your soules He seeketh like a good shepherde howe to reduce the streied shepe of Englande vnto the folde of Christes Churche God graunte we maie see his good intente happely acheued The B. of Sarisburie The Pope hathe enriched him selfe and gotten the treasures of the world into his owne handes not by fraude or guile as you saie but onely by the frée liberalitie of Kinges and Princes Yet S. Augustine saithe Non possumus dicere Nemo nos inuasores arguit violeÌ„tiae nullus accusat Quasi non maiorem interdum praedam à viduabus blandimenta cliciant quà m tormenta Nec interest apud Deum vtrùm vi an circumuentione quis res alienas occupet dummodò quoquo pacto teneat alienum Wee cannot saie No man chargeth vs with extorsion noman accuseth vs of violence For oftentimes of poore widowes a man maie geate more by flatterie then by rackinge And there is no difference before God whether a man holde an other mannes goodes by open violence or by guile if the thinge that he holdeth be not his owne But how maie this by your learninge M. Hardinge be called the liberalitie of the Prince He is liberal that is frée in bestowing of his own But you tel vs that al the Temporal goodes of the vvorlde are the Popes and not the Princes and that the Prince hath nothinge but by fauoure sufferance of the Pope Your Doctours wordes be these Papa est Dominus omnium temporalium secundum illud dictum Petri Dabo tibi omnia regna mundi The Pope is the Lorde of al temporal goodes accordinge to that saieinge of S. Peter that S. Peter neuer spake for they are the woordes of the Diuel I wil geue thee al the Kingdomes of the world An other of your Doctours saithe thus Dicunt quòd solus Papa est verus Dominus temporalium ita quòd potest auferre ab alio quòd aliâs suum est Sed praelati caeteri Principes non sunt Domini sed Tutores Procuratores Dispensatores Thei saie that the Pope onely is the very Lorde of Temporal thinges so that he maie take from any man that is his own As for other Prelates and Princes thei be the ouerseers and fermours and stewardes of wordly thinges but not the Lordes And Matthias Parisiensis saithe that Pope Innocentius 3 called Kinge Iohn the Kinge of England Vasallum suum That is to saie his féede man or his Tenante meaning thereby that the Realme of England vvas the Popes and not the Kinges If
Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi◠spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.
King 403. The Pope is al and aboue al. 619. The Popes iudgemente aboue al the iudgemeÌ„t of the vvorld â–ª 482. The encreasing of the Popes temporal povver 403. Pope Victor poisoned in the Chalice 40â— The Pope is more then God 397. The Popes stoole of Porphyris stoane 410. Kinges and Princes svveare obedience to the Pope 396. The Pope placeth him self aboue the Empier 398. The Pope him selfe vvoulde not be called the vniuersal Bishop 45â— The Pope can haue no Superioure 424. The Pope is Christe 461. The Pope and his Clergie fallen from God 453. Departing froÌ„ the Pope 430. 431. The Pope had no authoritie to summone Councels 671. The Popes honor preiudicial to to the honor of God 398. The Pope is the onely Lorde of temporal thinges 426. Pope Syluester dead before the Councel of Nice 666. The Emperours place in Councel at the Popes feete 635. A priuate maÌ„ saieing the truthe is to be heard before the Pope 431. Popes and Cardinalles entangled vvith vvorldly affaires 640. It is sufficient for vs to doâ—â—es the Pope vvilleth vs. 431. The Ambition of the Pope 426. The Pope is the light that came in to the vvorlde 619. The Pope is not the head of al Churches 451. 452. The Pope hath inuaded the right of al inferiour Bishoppes 452. Pope Adrian confessâ—th that al euil grevve from the See of Rome 454 455. The Pope and his Clergie Spoilers and Traiâ—â—â—rs 462. 463. Praier in a strange tonge 516. The Pride of Rome 110. 119. Moses a Prieste 651. Priestes Concubines allowed 363. 367 370. Priestes take vpoÌ„ theÌ„ the proude lookes of the Phariseis 153. 154. Laie men in a certaine sense to be called Priestes 652. The Priestes povver in remittinge sinne 158. 159. Priestes or elders 603. Prince of Priestes or hiest Bishop â–ª a title geueÌ„ to many Bishops 121 Godly Princes careful for Goddes causes 34. 35. The Prince the Supreme gouernoure in Ecclesiastical causes 643. 644. 645. 647. The Prince touchinge his obedience tovvardes God is a priuate man 394. The Prince bounde to vvrite out the booke of the Lavve 648. 649. Flatteringe of Princes 591. Priuate Masse coldely auouched by M. Hardinge 225. 226. 227. The Prophetes of God called Heretiques 233. The Popes power ouer Purgatorie 299. Old fantasies of Purgatorie 299. 300. Praier for the dead importeth not Purgatorie 300. Vaine proues for Purgatorie 301. The Bloude of Christe is our true Purgatorie 301. 305. 306. There is no Purgatorie 302. Scriptures disprouing Purgatotie 304 Purgatorie Imagined by the Heathens 305. Contrarie opinioÌ„s of Purgatorie 306. Roffensis confesseth that the olde Fathers made little mention of Purgatorie 307. The Greekes neuer beleeued Purgatorie 302. 307. S. Augustine doubteth of Purgatorie 305. M. Hardinge imagineth double fire in Purgatorie 306. S. Augustine denieth Purgatorie ibid. Paule and Peter muste passe through Purgatorie 301. Q. QuodaÌ„modo miscetur mihi 242. 243 R. Readers 98. Readinge of the Scriptures vvithout praier 195. Children of xiiij yeres of age admitted to be Readers in the Churche 602. Rebellion 16. The Boures RebellioÌ„ in Germanie 388 Recourse to Rome 702. 703. 704. Reconciliation of dissensions 354. Regimente of vveemenne 389. Relikes or dead mennes boanes 705. The Kinge determineth cases in Religion 12. The cause of Resurrection 324. 325. The good man vvoorketh good things vvithout hope of Revvard 320 Our perfection of Righteousnesse is vnperfit 317. 318. The Romaine Religion in many pointes agreable vvith the Manichees 17. The Romaine cleregie deceiuers false teachers and Pilates 461. The Romaine Faith shal neuer faile 22 The Romaine Faithe spoken of thorough the vvorlde 436. The filthie life of the Romaine Clergie 367. 368. Erroures and abuses in the Romaine Churche confessed 24. Rome is Babylon 719. 720. Fond questioÌ„s resolued at Rome 704. The Tragedies of Rome 79. Rome the roote of euil 455. Departure from the Churche of Rome 17. S. Tvvo Sacramentes 202. 214. Sacramentes ministred vvithout vnderstandinge 203. Sacramentes sanctifie and conteine grace 203. 204. Sacramentes be signes 205. Vehement phrases of the SacrameÌ„tes 246. The grace of the Sacramentes 235. The number of Sacramentes 212. 213. Sacramentes be vvoordes visible 145. Sacrament turned into a Diuine substance 252. The Breade and VVine of the Sacrament doo nourishe 205. The Scaramentes of the olde Lavve the nevve 206. The visible partes of Sacramentes are thinges corruptible 257. 260. Goddes special vvoorking in al Sacramentes 254. The Sacrament is a figure 244. Goddes omnipotente povver in the Sacramentes 245. In the Sacramente or by the Sacramente 232. Sacramentes are Seales of Gods promisses 134. SacrameÌ„ts necessarie hovv 149. 150 The diuiding or breaking of the Sacrament 521. Nature Povver Vertue in SacrameÌ„ts 253. 254. M. Harding referreth the Iudgement of Sacramentes to his senses 255. Disdaineful speaches of the SacrameÌ„ts vsed by M. Hardinge 268. Christe is crucified and dieth in the Sacramente 269. The Sacramente changed into the substance of our fleashe 259. Sacramentes are signes 73. Vehement speeches of the Sacrament 239. The Bread changed into a Sacrament 244. The Sacramente vnder bothe kindes of Christes Institution 229. 230. The Sacramentes of the nevve Lavve geue grace in vvhat sense 062. The difference bitvveene the Sacrament and the substance of the Sacramente 222. 224. The Sacramentes vvoorke in vs the hope of Resurrection 221. 222. The carieing about of the Sacrament 293. 295. The Sacramente dependeth not on the Minister 215. The Sacramente is one thinge and Christes Body is an other thing 222 230. 232. 268. The Sacrifice of Melchisedeth 434. Sainctes offices distincted 313. Sale of Masses and of Merites 292. Certaintie of Saluation 75. The Schoole Doctours 19. The Scripture a deade letter 473. 474 The Scriptures translated into diuers tonges 588. 589. The Scriptures preserued by Goddes prouidence 478. The people ought to reade the Scriptures 506. The Scriptures preserued by the Iues 478. The Scriptures inferioure to the Churche 474. The Scriptures take theire force of the Churche of Rome 456. 593. Ignorance of Scriptures is sinne 590. The Scripture standeth in the sense not in the vvoordes 54. 72. 194. Hovve knovve you that these be the Scriptures a fonde question 200. Scriptures at diuerse times diuersely expounded 78. Scripture receaueth authoritie of the Churche 77. The old translation of the Scriptures corrupted 598. The Scriptures fovvly abused 53. 77. 467. Scriptures onely to be read in Churches 519. Scriptures folovve the Churche and not the Churche the Scriptures 78. VVee maie not heare an Angel of God against the Scriptures 485. The Heretiques alleged the Scriptures 72. The simplest of the people in olde times disputed of the Scriptures 507 The Scriptures disclose al errours 481 Grace to discerne Scriptures 201. Boastinge of the Holy Ghoste vvithout the Scriptures 65. Gods Scriptures levvdely scorned 193. Scriptures forged 201. The authoritie of the Scriptures 69. The simple people maie reade the Scrip 〈◊〉 589. 590. The people cannot iudge of the Scriptures because the Scholar is not aboue his
Causes ‡ Vntruthe Reade the Ansvveare * O glorious Thraso Then vvas the Apostles state mutch more beggerly This â—â—linge as not ours but S. Bâ—â—nardes * The Pope by M Hardinge compared with Iudas 〈◊〉 Citatur ab Illyrico inter 〈◊〉 Verit. Pag. 121. Chrysostom In Matth. Hom. 35. Hieronym Contra Hieronym in Sophontam caâ— Concil Trident. Sub Paulo 3. Admonitio Legator Auentinus Le. 3. De Ruperto Christum omnium Deorum esse pauperrimum Ecclesiastical brauerie in Apparel Bernard in Cantica Sermo 33. Holcote in Sapien Lectio 23. Bernard in Cantica Sermo 77. Paralipomena Vrspergen Bernard De Consideratione ad Eugenium Lib. 1. 8. quae 1. Qui Episcopatum Augustin 2. quae 7. qui nec Augustin August contra Donatist Li. 6. Bernard De Consideratione ad Eugeni Li. 3. 1. Corinth 15. * Vntruthe For vvee allege many other places bisides as it maie sooue appeare 1. Pet. 2. Rom. 13. Supreme Heade Supreme Gouernoure * Then cannot the Pope be Heade of the Churche For he hath persecuted the Church as mutche as Nero. ‡ Mutche a doo about nothing For our Prince hath not this Title But Queene Marie had and vsed the same title of Supreme Heade as many vvaies it maie be proued Extra De maiorita obedien Ca. 2. In margi Epist Eleutherij Citatur inter Leges Edwardi Primi Quintae Synodi Act io 1 pijssimo Tertullian Ad Scapulam Chryso in Epist ad Phili. Hom. 13 A Wooman Head of the Churche Chrysosto ad Populum Antioch Homil. 2. ‡ A graue disputer Ye conclude againste that that is not auouched * Vntruthe fonde and manifeste and leadinge directely to desperation Iohan. 20. ‡ Vntruthe ioined vvith blasphemie Reade the Answeare Matth. 16. * A fonde folie For this Keie is geeuen no more to the Pope then to any other Simple Prieste August in Epist 50. Ad Bonifac. August Confess Lib. 10. Cap. 3. Aug. in Psal 126 Aug. in Psal 127 Alphons De Haeresib Lib. 2. De Absolutione Origen in Matthae Tractat. 1. Extra De of fic Iudicis Ordina Pastoralis In Gloss De poenit Dist 1 Quis aliquado De poenit Dis 1. Conuertiminâ— In eodem Cap. De poenit Dis 1 Omnis qui. De poenit Dis 5. In poeniten In Glossa Chrysost De CoÌ„fess poenit The Prince iudgeth in Ecclesiastical causes * The Kinge is the Priestes Executioner ‡ O Vanitie of Vanities Aaron the Bishop sette vp the Golden Calfe and cried vnto the people This is thy God But Moses the Ciuile Magistrate or Prince brake it dovvne 1. Reg. 28. Deut. 17. * Ful discretely As though Kinges had not Officers to keepe theire Recordes ‡ Vntruthe For vvee haue falsified no parte hereof as it shal appeare Deut. 17. * Here M. Hard. vvould faine saie sommevvhat if he vviste vvhat it vvere Reade the Ansvveare Cap. 49. ‡ By this prety Conclusion the Kinge is the Seruant and the Prieste is the Maister De Maior Obedien Vnam Sanctam The Prince iudgeth in Ecclesiastical causes Psalm 2. Authen Constitu 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fancis Zarabell De Schemate Concil Esai 5. Actor 19. Iohan. 18. M. Hardinge Pag. 302 a. M. Hardinge Pag. 192 a. Pag. 192. b. Ceremoniari Lib. 2. Sectio 2. Paul Phagius in Deuter. Cap. 17. Hugo in Deute Cap. 17. Deuteronomie A copie A Double Augusti Contra Faustum Lib. 16. Cap. 21. Et in Psal 58. Et sapè alibi Iohan. De paris De potesta Reg. et Papali Cap. 5. Chrysosto in Genesim Homil. 9. Questo Doppio Le Double Iosua 8. Dis 98. Si Imperator In Glossa The Pope a Kinge Moses a Prieste Exod. 32. ‡ Vntruthe For at that time he vvas no Prieste * Vntruthe For it proueth the coÌ„trarie Reade the Ansvveare ‡ Vntruth confessed by M. H. frendes For in the time of Moses Lavve the Prieste vvas inferiours to the Prince * Substantial Argumentes vvhereby to proue the Pope a Kinge Psal 109. Iustinus in Dial. aduersus Typh Exod. 19. 1. Pet. 2. ‡ Discretely reasoned For al this perteineth as vvel to a Simple Prieste as to the Pope * LouaniaÌ„ Logique Moses Consecrated Aaron Ergo The Pope is a Kinge Psal 98. The Pope is a Kinge Moses a Prieste Hiero in Psal 98 Hierony in Micheam Cap. 6. Hugo in Psal 98. Hebrae 5. Hierony in Qu Hebraici in Genesim Hierony in Iob. Cap. 1. Dist 10. De Capitulis in Gloss Inter acta Gelasij Exod. 29. Heruaeus de Potestat pp. Ca. 18. The Pope is a Kinge Extra De Maiorita Obedien Solitae In Glossa Iohan. De Paris De potestat Regia Pap ca. 5. Iohan. 18. Heruaeus de Potestat Pp. Cap. 8. 1. Pet. 2. Tertul. in Exhorta ad Castit Apocal. 1. Aug. Q Euang. Lib. 2. Cap. 40. Augu. De Ciuit. Dei Li. 20. Ca. 10 Ambros in LucaÌ„ Lib. 5. ap 6. Hierony in Malachi Cap. 1. The Pope is a kinge kingely Priestehoode Chrysost 2. Cor. Homil. 3. Matth. 20. Dist 10. Quoniam idem Glossa Bernar. De Considera Lib. 2. Heruaeus de Potestat Pp. Ca. 18. Dorman Fol. 40. Conc. Macrense Citatur ab Illyrico inter Testes Verita Pag. 121. Iosua Iosua Cap. 1. Num. 27. Exod. 32. August Contra Cresconium Li. 3. Cap. 51. 1. Paralip 13. Kinge Dauid ordereth maters of Religion * An il comparison For that the one set vp the other pluckte dovvne 1. Paral. 15. ‡ A simple shifte God vvote For other Kinges that did the like vvere no Prophetes 1. Paralipom 16. 1. Paralipom 24. 2. Paralipom 8. 2 Paralipom 19. 2. Paral. 6. 3. Reg. 8. 3. Reg. 2. * Vntruthe For vvhat Superiour Bishoppes Authoritie vsed Salomon in the Deposition of Abiathar Kinge Salomon Judgeth in Spiritual cases ‡ Vntruthe manifeste Reade the Ansvveare 2. Parali 5. 6. 7. 8. 2. Paralip 8. 2. Paral. 29. 4. Reg. 18. Ezechias 4. Reg. 20. 4. Reg. 9. * Vntruthe For the Priestes did nothinge but againste their vvilles Reade the Ansvveare ‡ This is farre from the pourpose For Esaias and Elizaeus neither vvere Priestes noâ— had the eâ—ecution of Priestly Offices 2. Paralip 29. 2. Paralip 30. 1. Paralip 17. 2. Par. 19. 4. Reg. 12. 4. Reg. 10. losias Iohas Iehu * Ye mighte haue founde it 4 Reg. Ca. 12. ‡ But he Iudged them and condemned them for False Propheres This vvas no mere Temporal office 4. Regum 12. 2. Paralipom 35. 4. Regum 21. Dorman Fol. 37. Dorman Fol. 39. * Euen so Iâ—ppiter or Baaâ—s Bishop vvas as vvel a Bishop as the Bishop of Rome ‡ Neither can the Pope meddle more vvith Religion then Annas or Caâ—phas * Vntruthe â–ª For if the Bishop had offended he vvas subâ—ecte to the Prince as vvel vvithin the Churche aâ— vvithout â–ª Deut â–ª 17. The Prince a ludge in Ecclesiastical causes 1. Paral. 26. * The Prince is Executioner to the Prieste ‡ Vntruthe euident Reade the Ansvveare Aristotel Foliticor Li. 3. Socrates Lib. 5. in Prooemio 〈◊〉 〈◊〉 〈◊〉
A Defence of the Apologie of the Churche of Englande Conteininge an Answeare to a certaine Booke lately set foorthe by M. Hardinge and Entituled A Confutation of c. By Iohn Iewel Bishop of Sarisburie 3. ESDRAE 4. Magna est Veritas praeualet Greate is the Truthe and preuaileth ET INVENTA EST PERIIT Jmprinted at London in Fleetestreate at the signe of the Elephante by Henry VVykes Anno 1567. 27. Octobris Cum Gratia Priuilegio Regiae Maiestatis TO THE MOSTE VERTVOVS and Noble Princesse Queene Elizabeth by the Grace of God Queene of Englande France and Irelande Defender of the Faithe c. IT had benne greatly to be wished moste Gracious Soueraine Lady that as God of his mercie hath geeuen vs euer sithence the first time of your Maiesties moste happy gouernmente sutche successe in al ciuile affaires sutche concorde and quietnesse in al Estates as our Fathers seldome haue seene before so our hartes with like felicitie mighte thorowly haue consented in the profession of one vndoubted Truthe and al our willes whiche now are so violently rente a sunder and so farre distracted mighte fully haue ioined togeather in the VVil of God that al quarrelles and contentions set aparte wee might with one mouthe and one minde glorifie God the Father of our Lorde Iesus Christe How be it it appeareth by the continual storie and whole discourse of the Holy Scriptures that Almighty God of his deepe Iudgements and secrete Prouidence suffreth some menne oftetimes to delite in darkenesse to withstande the Gospel to seeke occasions and wilfully to sette them selues againste the knowledge and Truthe of God I write not this Moste Gracious Lady to thintente to make them odious in your Maiesties sighte that this daie are the procurers of al these troubles God is hable euen of the harde vnsensible stones to raise vp children vnto Abraham and to make them the vessels of his Mercie Neuerthelesse as S. Paule teacheth vs sutche menne there haue benne in times paste that haue had their Consciences burnte with hote irons speakinge and maineteininge Lies in Hypocrisie that haue geeuen them selues ouer into reprobate and wilful mindes and haue despised the VVisedome of God within them selues And notwithstandinge sutche battailes and dissensions specially in the Churche of God whiche is called the House of Vnitie be offensiue and greeuous vnto the Godly and therefore woorke greate hinderance vnto the dewe passage of the Gospel of Christe yet in the ende the trouble hereof in Goddes Electe is recompensed abundantely with greate aduantage For Goddes Truthe is mighty and shal preuaile Dagon shal falle downe headlonge before the Arke the Darkenesse shal flee before the Lighte and the more fiercely mannes wisedome shal withstande the more glorious shal God be in his Victorie But shortely to discourse vnto your Maiestie the particulare occasions hereof from the beginninge after it had pleased Almighty God at the firste entire of your Maiesties Reigne by a moste happy exchange and by the meanes of your Maiesties moste Godly trauailes to restoare vnto vs the Lighte and comforte of his Gospel there was written and published by vs a Litle Booke in the Latine tongue entitled An Apologie of the Churche of Englande conteininge the whole Substance of the Catholique Faithe no we professed and freely preached throughoute al your Maiesties Dominions that thereby al foreine Nations might vnderstande the considerations and causes of your Maiesties dooinges in that behalfe Thus in olde times did Quadratus Melito Iustinus Martyr Tertullian and other Godly and Learned Fathers vpon like occasions as wel to make knowen the Truthe of God and to open the groundes of their Profession as also to put the Infidels to silence and to stoppe the mouthes of the wicked This Apologie beinge thus written firste in Latine and afterwarde vpon the comfortable reporte of your Maiesties moste Godly enterprises translated into sundrie other tongues and so made common to the moste parte of al Europe as it hath benne wel allowed of and liked of the Learned and Godly as it is plaine by their open testimonies touchinge the same so hath it not hitherto for ought that maie appeare benne anywhere openly reproued either in Latine or otherwise either by any one mannes Priuate writinge or by the Publique Authoritie of any Nation Onely one M. Hardinge not longe sithence your Maiesties subiecte nowe mislikinge the presente state and resiante in Louaine hath of late taken vpon him againste the saide Apologie with the whole Doctrine and al the partes of the same to publishe an open Confutation and to offer the same vnto your Maiestie wherin he sheweth him selfe so vehemente and so sharpe and busie in findinge faultes that he doubteth not to seeke quarrelles againste vs euen in that wee maineteine the Baptisme of Christian Infantes the proceeding and Godhedde of the Holy Ghoste the Faithe of the Holy and Glorious Trinitie and the General and Catholique Profession of the common Creede Thus for that he hath once seuered him selfe from vs he beareth nowe the worlde in hande wee can beleeue nothinge without an erroure The maigne grounde of his whole plea is this That the Bishop of Rome what so euer it shal like him to Determine in Iudgemente can neuer erre that he is alwaies vndoubtedly possessed of Goddes Holy Sprite that at his onely hande wee muste learne to knowe the VVil of God that in his onely Holinesse standeth the Vnitie and safetie of the Churche that who so euer is diuided from him muste by iudged an Heretique and that without the obedience of him there is no hope of Saluation And yet as though it were not sufficiente for him so vainely to soothe a man in open Erroures he telleth vs also sadly and in good earnest that the same Bishop is not onely a Bishop but also a Kinge that vnto him belongeth the Authoritie and righte of bothe Swerdes as wel Temporal as Spiritual that al Kinges and Emperours receiue their whole power at his hande and ought to sweare obedience and Fealtie vnto him For these be his woordes euen in this Booke so boldely dedicate vnto your Maiestie It is a greate eie soare saithe M. Hardinge to the Ministers of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde and to see Princes and Emperours promise and svveare obedience vnto him And whereas Pope Zacharie by the consente or conspiracie of the Nobles of France deposed Chilperichus the true natural and liege Prince of that Realme and placed Pipinus in his roume Loe saithe M. Hardinge yee must needes confesse that this vvas a Diuine povver in the Pope for othervvise he coulde neuer haue donne it Thus mutche he esteemeth the dishonoures and ouerthrowes of Goddes Anointed VVhereas also Pope Boniface the Eighth for that he coulde not haue the Treasurie of France at his commaundement endeuoured with al his bothe Ecclesiastical and VVorldly puissance to remoue
Philip the French Kinge from his estate and vnder his Bulles or Letters Patentes had conueighed the same solemnely vnto Albertus the Kinge of Romaines M. Hardinge here telleth your Maiestie that al this was very wel donne to thintente thereby to fraie the Kinge and to keepe him in avve and to reclaime his minde from disobedience Now touchinge your Maiesties moste Noble Progenitours the Kinges of this Realme whereas wee as oure loialtie and allegiance bindeth vs iustely complaine that Pope Alexander 3. by violence and tyrannie forced Kinge Henrie the Seconde to surrender his Crowne Emperial into the handes of his Legate and afterwarde for a certaine space to contente him selfe in Priuate estate to the greate indignation and griefe of his louinge Subiectes And that likewise Pope Innocentius the thirde sturred vp the Nobles and Commons of this Realme against kinge Iohn and gaue the Enheritance and Possession of al his Dominions vnto Ludouicus the Frenche Kinge as for the misusinge of your Maiesties moste deere Father of moste Noble Memorie kinge Henrie the Eighth for as mutche as the smarte thereof is yet in freshe remembrance I wil saie nothinge To these and al other like Tyrannical iniuries and iuste causes of griefe M. Hardinge shortely and in lighte manner thinketh it sufficiente to answeare thus VVhat though Kinge Henrie the Seconde vvere il entreated of Pope Alexander 3 VVhat though Kinge Iohn vvere il entreated of that Zelous and Learned Pope Innocentius 3 VVhat though Kinge Henrie the Eighth vvere likevvise entreated of the Popes in our time If know right wel Moste Souer aine Lady the goodnesse of your Graceous Nature deliteth not in sutche rehearsalles Neither doo I make reporte hereof for that sutche thinges sommetimes haue benne donne but for that the same thinges euen nowe at this time either so lightely are excused or so boldely are defended Sutche humble affection and obedience these menne by their open and publique VVritinges teache your Maiesties true Subiectes to beare towardes their Natural Prince It shal mutche warrante the honoure and safetie of your Roial Estate if your Maiestie shal sommetimes remember the dishonours and dangers that other your Noble Progenitours haue felte before you But concerninge the Maiestie and right of Kinges and Emperours M. Hardinge telleth vs They haue their firste Authoritie by the Positiue Lavve of Nations and can haue nomore Povver then the people hath of vvhome they take their Temporal lurisdiction as if he woulde saie Emperours and Kinges haue none other righte of Gouernmente then it hath pleased theire Subiectes by composition to allowe vnto them Thus he saithe and saithe it boldely as if God him selfe had neuer saide Per me Reges Regnant By mee and my Authoritie Kinges beare rule ouer theire Subiectes Or as if Christe our Saueour had neuer saide vnto Pilate the Lorde Lieutenante Thou shouldest haue no Povver ouer mee vvere it not geeuen thee from aboue Or as if S. Paule had not saide Non est potestas nisi a Deo There is no povver but onely from God And yet further as if their whole studie were fully bente to deface the Authoritie and Maiestie of al Princes euen nowe one of the same companie doubteth not to teache the worlde That the Pope is the Heade and Kinges and Emperours are the feete Like as also an other of the same faction saithe The Emperoures Maiestie is so farre inferiour in dignitie to the Pope as a Creature is inferiour vnto God VVee diuise not these thinges of malice Moste Graceous Lady but reporte the same truely as wee finde them proclaimed and published this daie by theire vaine and dangerous writinges whiche notwithstandinge they woulde so faine haue to be taken as Catholique If this Doctrine maie once take roote and be freely receiued emongest the Subiectes it shal be harde for any Prince to holde his Righte As for your Maiestie for that it hath pleased Almighty God in his Mercie to make you an instrumente of his Glorie as in Olde times he made many other Godly and Noble Princes to refourme his Churche from that huge and lothesome heape of filthe and rubble that either b violence or by negligence had benne throwen into it therefore M. Hardinge euen in this selfe same Booke vnder certaine general threates chargeth you with disordred presumption by the example of Ozias the wicked Kinge vpon vvhom as he vntruely saithe God sente his vengeance for the like For be the Abuses and Errours of the Churche neuer so many be the falles and dangers neuer so greate be the Priestes and Bishoppes neuer so blinde yet by this Doctrine it maie neuer be lawful for the Prince be he neuer so learned or so wise or so Zelous in Goddes cause to attempte any manner of Reformation And therefore thus he saithe vnto your Maiestie and with al his skil and cunninge laboureth to perswade your Maiesties Subiectes if any one or other happily of simplicitie wil beleeue him that the Godly Lavves whiche your Maiestie hathe geeuen vs to liue vnder are no Lavves that your Parlamentes are no Parlamentes that your Cleregie is no Cleregie Our Sacramentes no Sacramentes Our Faithe no Faithe The Churche of Englande whereof your Maiestie is the moste Principal and Chiefe he calleth a Malignante Churche a Newe Churche erected by the Diuel a Babylonical Tower a Hearde of Antichriste a Temple of Lucifer a Synogoge and a Schoole of Sathan ful of Robberie Sacrilege Schisme and Heresie And al this he furnissheth with sutche libertie of other vncourteous and vnseemely talkes as if he had benne purposely hired to speake dishonour of your Maiesties most godly dooinges Of al these and other like Tragical fantasies for as mutche as he hathe so boldely aduentured to make a presente vnto your Maiestie wee haue great cause to reioise in God for that our controuersies are brought to be debated before sutche a personage as is hable so wel and so deepely to vnderstande them For I haue no doubte but as by your greate Learninge and marueilous VVisedome you shal soone see the difference of our Pleadinges so of your Maiesties graceous inclination vnto al Godlinesse you wil readily finde out the Falsehedde and geeue sentence with the Truthe Verily after that your Maiestie shal haue thorowly considered the manifest Vntruthes and corruptions togeather with the Abuses and Errours of the contrarie side the VVeakenesse of the Cause the Boldenesse of the Man and the immoderate Bitternesse of his speache I haue good hope the more aduisedly you shal beholde it the lesse cause you shal finde wherefore to like it For the discouerie hereof for my poore portion of Learninge I haue endeuoured to doo that I was hable And the same here I humbly presente vnto your Maiestie as vnto my most Graceous and Soueraine Liege Lady and as now the onely Nource and Mother of the Churche of God within these your Maiesties moste Noble Dominions It maie please your Maiestie graceously to weighe
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
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
thus haue they persecuted the Prophetes that were before you The Apologie Cap. 2. Diuision 2. They crie out vpon vs at this present euerie where that we are al Heretiques and haue forsaken the Faith haue with newe persuasions wicked learninge vtterly dissolued the concorde of the Church M. Hardinge Yf ye haue forsaken the Faithe ye were Baptized in if ye be gonne from the faithe whiche S. Eleutherius Pope and Martyr the first Apostle of Britayne preached in this lande by Damianus and Fugatius within little more then one hundred yeres after Christes death if ye refuse the Faithe which Gregorie the Greate that holy Pope caused to be Preached to our Auncestours the Englishe nation by Augustinus Melitus and other holy Priestes and haue thereby dissolued the vnitie of the Catholike Churche and leaue not to maineteine the doctrine whereby the same vnitie is dissolued all this presupposed Wee see not but that this crie made vpon you is true For then are ye Heretikes in deede The B. of Sarisburie As wel this reporte of Eleutherius as also the other noted in the margin of Augustine that the one was the first Apostle of the Britannes the other of the Englishe are both vntrue For it is certaine that the Churche of Britannie nowe called England receiued not first the faithe from Rome Lucius the Kinge of this Countrie had receiued the Gospel of Christ and was Baptized welneare one hundred and fiftie yeres before the Emperoure Constantine and the same Constantine the first Christened Emperoure was borne in this Ilande And notwithstanding Eleutherius the Bishop of Rome at the Kinges special request sent hither Fugatius and Damianus to enforme the Bishopes and Cleregie and to bringe thinges to better order yet vndoubtedly the Churche Faithe of Christ had benne planted here a longe while before they came eyther by Iosephe of Arimathaea either as Theodoretus writeth by S. Paule the Apostle passinge this waye into Spaine or as Nicephorus saithe by Simon Zelâ—tes or by the Gréekes or by some others As for our Augustine of Englande for it was not S. Augustine the learned Doctour neither was he so godly a man as M. Hardinge maketh him for as Galfridus writeth of him he was cruel disoaineful prowde and arrogant and no way méete to be called an Apostle Neither was he the first planter of the Faithe in Englande For the Faithe was planted here many hundred yeres before his comminge Tertullian saithe of his time Britannorum inaccessa Romanis loca subduntur Christo The countries of Britannie whiche the Romaines coulde neuer atteine vnto are now subiecte to Christe Origen saithe of his time Terra Britanniae consensit in Religionem Christi The Lande of Britannie hath agreed to Christes Religion Athanasius of his time saithe Episcopi Aphricae vniuersae Siciliae Sardiniae Hispaniarum Galliarum Britanniarum sese ad Concilium contulerunt The Bishoppes of al Aphrica Sicilia Sardinia Spaine Fraunce and Britannie came thither to the Councel holden at Sardica Constantinus the Emperour in his time maketh mention of the Christian Churches in Britannie S. Hilarie in his time intituled his letter in this wise Clericis Tololanis Prouinciarum Britannicarum Episcopis To the Cleregie of Tolouse and to the Bishoppes of Britannie Chrysostome of his time saithe Et Iusulae Britannicae extra hoc mare sitae in ipso Oceano positae senseruÌ„t virtutem Verbi Dei The Ilandes of Britannie beinge in the very Ocean far out of this our Sea haue felt the power of Goddes Woorde Theodoretus of the time of the Emperour Iouinian saithe thus Huic Fidei consenserunt omnes Ecclesiae quaeque in Hispania sunt quaeque in Britannia To this Faith haue agreed al the Churches bothe of Spaine and of Britannie These recordes may séeme sufficient if it please M. Hardinge to receiue them And al and euery of these liued sundrie hundred yéeres before the arriual of Melitus and Augustine Yf any man shal happen to replie The Faithe was then vtterly rooted out by the inuasion of the Englishe men beinge Heathens that mater is already answeared in my Former Replie to M. Hardinge Certainely Beda saithe The Quéene of Englande was then Christened and that there were then in this Realme seuen Bishoppes and one Archebishop with other moe greate learned Christian menne As touchinge this Augustine wée are not bounde to al his dooinges Although M. Hardinge allowe him Apostolike authoritie yet al his heastes were not Gospel The Churche in his time was growen to muche corruption as it may many waies appeare by sundrie places of S. Gregorie Verily Beda saithe The Bishoppes and learned Christians of this Countrie vtterly refused to receiue this newe Apostle with his Religion And yet were they right Catholique and godly menne And Galfridus saithe Erant septem Episcopatus Archiepiscopatus Religiosiscionis Praesulibus muniti Abbatiae complures in quib grex Domini rectum ordinem tenebat There were then in Englande seuen Bishoprikes and one Archebishoprike possessed with very godly Prelates and many Abbies in whiche the Lordes flocke helde the right Religion The Apologie Cap. 2. Diuision 3. That wee renewe and as it were fetche againe from Hel the olde and many a daie condemned Heresies that wee sowe abroade newe sectes and suche broyles as neuer earst were hearde of also that we are already diuided into contrarie partes and opinions and could yet by no meanes agree wel amonge out selues M. Hardinge Sith that ye raise vp againe the heresie of Aerius in deniynge praier for the dead who was for the same accoÌ„pted an Heretike aboue a leuen hundred yeres past sith that ye raise vp the Heresie of Manichaeus that liued before him in taking awaire free willâ— sith that ye raise vp the Heresie of Vigilantius in refusinge to praie to Sainctes and to honour their holy Reliques and to keepe lightes in Churches to the honour of God and many other Heresies beside of olde time condenmed sith that ye raise vp the Heresie of Berengarius in deniyng the presence of Christes very Body in the blessed Sacrament of the Aultar and sith that ye adde to those mo Heresies of your owne as the appointing of the supreme Pastorship or regiment of the Churche in all thinges and causes spiritual to a laye Magistrate the deniynge of the external Sacrifice of the Churche whiche wee cal the Masse the maintenance of the breache of Vowes of Pouertie Chastitie and Obedience Againe sithe that your Diuision into sundrie sectes can neither be dissembled nor defended whereof we shal speake hereafter more largely al these thinges beside sundrie other of like enormitic beinge true as they be most true this other crie made vpon you is true The B. of Sarisburie This heape is greate in shewe and light in substance Touching Berengarius gentle Reader for shortnesse sake I must referre thée to my Former Replie
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
Supreme aboue al other auctoritie in Earthe touchinge the gouernement of the Churche yet was it neuer saide ne thought by the Catholiques that al Religion depended onely thereon as your sclaunderous reporte beareth menne in hande The B. of Sarisburie Lanfrancus Euimondus Abbas Cluniacensis Thomas Waldensis Iohn Fisher and other your like Doctours M. Hardinge are ouer yonge al within the space of this laste fiue hundred yéeres far vnlike S. Augustine S. Hierome S. Ambrose S. Chrysostome and others the Ancient Learned Fathers Doctours of the Churche Neither is there any sufficient cause to the contrarie but that Berengarius Iohn Wicklefe Iohn Hus Doctour Luther Zwinglius Oecolampadius others either for Learninge or for Truthe or for Iudgement in the Scriptures or for Antiquitie maye wel safely be compared with them At the least I hope wée maye saie of them as S. Augustine once saide of the Doctours Fathers of his time Neque quorumliber Disputationes quamuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua honorificentia quae illis debetur aliquid in eorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter selfserint quà m Veritas habet Neither weigh wee the writinges of al meane be they neuer so woorthy and Catholique as wee weighe the Canonical Scriptures but that sauinge the reuerence that is dewe vnto them we maye wislike and refuse somewhat in their writinges if we happen to finde that they haue thought otherwise then the Truthe maye beare Likewise the Councelles ye meane are very Newe therefore beare the lesse authoritie for that they be so many waies contrary to the Olde Hereof hereafter more at large Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Therefore wee maye iustly saie to you as S. Augustine sometime saide to Mariminus the Arian Heretique Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaturus obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cuÌ„ ratione conceuer Neither maye I saye to thee the Councel of Nice nor maiste thou laye to mee the Councel of Ariminum either of vs thinkinge thereby to finde preuidice against the other But let vs laye mater to mater cause to cause and reason to reason by the Authoritie of the Scriptures Ye graunte there is more lighte and knowledge nowe then was before The greatter is either your faulte or your folie M. Hardinge that in the broade daye open Lighte so busily set foorthe the woorkes of darkenesse S. Chrysostome saithe Hic est multò impudentior Ex furibus enim leges eos grauiùs puniunt qui interdiu furantur He is very shamelesse that woorketh deceite in the open Lighte For of al Theeues the Lawe moste sharpely punisheth them that robbe in the daye time Therefore S. Cyprian saithe vnto you Ignosci poruit simpliciter erranti Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that is deceiued and erieth of simplicitie maye be pordoned But after that the Truthe is once reueled who so continueth neuerthelesse in his former errour witingly and willingly sinneth without pardonne of ignorance as beinge ouercome by presumption and wilfulnesse You saie not withstandinge al this greate Light wée talke of yet our liues are nothinge comparable to the liues of them that haue benne before vs. This M. Hardinge hathe euer benne an olde complainte in al ages as maye appeare by S. Cyprian S. Augustine and other Ancient Fathers It was a common Prouerbe in olde times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinges a yéere paste are euermore better then thinges presente For euery thinge to vs séemeth the greatter as it séemeth nearest to touche our senses And bicause wée féele not our Fathers euilles therefore wée imagine they had no euil at al. The wise man saithe Ne dixeris quae causa est quòd priora tempora meliora fuerint quà m praesentia Stulta enim est huiusmodi interrogatio Neuer demaunde wherefore the times paste were better then the times presente For in deede it is a foolishe question But M. Hardinge wherefore doo you thus condemne our liues in respecte of our Fathers Certainely you must néedes confesse there are fewer blasphemies fewer Othes fewer breaches of Matrimonie fewer Stewes fewer Concubines fewer Fraies fewer Murthers emongst vs this daie then commonly were at any time emonge our Fathers How be it to let our Fathers passe if it shal please you to laye our liues to your liues although we acknowledge many our imperfections yet Goddes name be blessed wee haue no cause to flee the comparison The Popes woordes you saie were neuer taken for Gospel Yes M. Hardinge and somewhat also aboue the Gospel For proufe whereof it maye please you to remember the woordes of certaine your late Doctours Syluester Prieriâs late Maâ—sâ—ter of Pope Leoes Palaice writeth thus Indulgentiae authoritate Scripturae non innotuere nobis sed authoritate Ecclesiae Romanae Romanorumque Pontificum quae maior est Pardonnes are not warrented vnto vs by the authoritie of Goddes Woorde but by the authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is more then Goddes VVoorde Yf this be not sufficient he addeth farther A doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur authbritatem trahit The Hosy Scripture taketh strength and authoritie of the Doctrine of the Bishop and Churche of Rome Cardinal Cusanus entituleth his Booke De authoritate Ecclesiae Councilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture Your greatest Doctour Albertus Pigghius saithe Apostoli quaedam conscripserunt non vt scripta illa praessene Fidei Religioni nostrae sed potius vt subessent The Apostles wrote certaine thinges not to the ende that sutche willinges shoulde he ouer our Faithe and Religion but rather that they shoulde be vnder Your Canonistes saie a Papa potest dispensare coÌ„ira ius Diuinum The Pope maye dispense against the Lawe of God Papa potest dispensare contra Ius Naturae The Pope maye dispense against the Lawe of Nature Papa potest dispensare contra Apostolum The Pope maye dispense against S. Pause the Apostle Papa porest dispensare contra Nouum Testamentum The Pope maye dispense againste the Newe Testamente Papa potest dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maye dispense with al the CommauÌ„dementes bothe of the Olde and also of the Newe Testamente Hereof more hereafter as farther occasion shal be offered These be your owne Doctours woordes M. Hardinge they be truely reported they be
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
consentientem diuinitùs adspiratis Scripturis Traditionibus Sanctorum Patrum Wee reioice togeather eche of vs in others behalfe for that the Faithe bothe of our Churches and also of yours is agreable bothe vnto the Heauenly inspired Scriptures and also to the Tradition and exposition of our Fathers Whiche woordes of Cyrillus beinge hearde and the consente of the Fathers being knowen the whole Councel for ioye made a shoote togeather Omnes ita credimus Papa Leo ita credit c. Thus wee al beleeue Pope Leo thus beleeuethe Thus beleeuethe Leo and Anatolius Thus Cyrillus beleeuethe This is the Faithe of our Fathers This is the Faithe of the Apostles Thus haue the Apostles taught Thus maye you sée M. Hardinge wée saye not to you as you doo to vs If you be Learned for thereof we haue no doubte God graunte ye maie directe your Learninge to his glorie but thus maye you see to what ende the Bishoppes in the Councelles ye speake of alleged the expositions of the Ancient Fathers and howe farre they weighed them vnder the Authoritie of the Scriptures In like sorte doo wée also this day allege against you the manifeste and vndoubted agreeable iudgementes of the moste Aunciente Learned Holy Fathers and thereby as by apapproued and faitheful witnesses wée disclose the infinite folies and errours of your Doctrine And séeinge you haue forsaken the felowship of the saide Holy Fathers as hereafter shal more â—ully appeare wée saye vnto you as Endoxius saide vnto the Heretique Abbate Eutyches in the Councel of Chalcedon Ye haue remoued your selues bothe from al Priestly Communion and also from the presence of Christe The Apologie Cap. 9. Diuision 2. S. Augustine when he disputed againste Petilian the Donatian Heretique Let not these woordes quod he be hearde betweene vs I saye or you saye Let vs rather speake in this wise Thus saithe the Lorde There let vs seeke the Churche there let vs boulte out the cause M. Hardinge Concerninge this place of S. Augustine it ought not to be stretched to al maters in general that be in question as though wee might not vse the Testimonies and Authorities of the Fathers againste Heretikes but it perteinethe onely to the quaestion in that booke De vnitate Ecclesiae treated of whiche is where the Churche is PetiliaÌ„ the Donatist and the Mainteiners of that Heresie coÌ„tended the Churche to be onely in Aphrike or at the furthest in Parte Donati amonge theÌ„ onely that helde with Donatus The same heresie went they about to proue by Scriptures But when S. Augustine sawe howe weake theire proufes were whiche they brought out of the Scriptures he prouoked them the better to ouerthrow them to come to the trial of the Scriptures And in deede where the Scriptures be manifeste for proufe of any matter what nede is there of Doctours But where the sense of the Scriptures is obscure and may be wrested by euil wittes to the maintenauÌ„ce of an Heresie there the expositions of the Fathers by al Olde VVriters haue ben taken of necessitie to supplie the Scriptures obscuritie and to declare the sense of the Churche whiche the Holy Ghost hathe proÌ„pted And in sutche cases S. Augustine himselfe vsethe the Testimonies of the Fathers not seldome namely against Iulian the Pelagian VVhere beside Scripture touchinge Original sinne he allegethe against the Pelagians a great number of Fathers and at length in one place speakinge of the Authoritie reuerence and credite he had them in he saithe thus Quod credunt credo c VVhat they beleue I beleue what they holde I holde what they teache I teache what they preache I preache From the special to the general negatiuely the argumente holdethe not ye knowe if ye haue not forgotten your Logike The B. of Sarisburie M. Hardinge as wel here as els where thinkethe it an easy mater with a bolde Asseueration to smoothe his vnlearned simple Reader specially sutche a one as hathe no eies to looke after him These woordes of S Augustine saithe he perteine onely vnto the mater he had then in hande and therefore maye not be forced to any other And here he remembrethe vs of a profounde pointe in Logique that a Negatiue CoÌ„clusion from the Special to the General cannot holde Here it were a mater woorthy the hearinge firste howe M. Hardinge coulde enter so déepely to knowe so mutche of S. Augustines meaninge next for as mutche as in respecte of him selfe he euermore fansiethe vs to be vnlearned howe he were hable to teache vs to knowe the same He assuerethe vs vpon his woorde that these woordes of S. Augustine muste néedes be pounded and restreined to that one onely mater maie not in any wise be stretched farther this he imagineth was S. Augustines meaninge Thus good Reader by M. Hardinges handlinge thou haste here a meaninge of S. Augustines that S. Augustine himselfe neuer meante For S. Augustine in the same mater and against the same Heretique Petilian although not in the same Booke writethe thus Siue de Christo siue de eius Ecclesia siue de quacunque re alia quae pertinet ad Fidem vitamque nostraÌ„ noÌ„ dicam Si Nos Sed si Angelus de Coelo nobis annuntiauerit praeterquà m quod in Scripturis Legalibus EuaÌ„gelicis accepistis Anathema sit VVhether it bee of Christe or of his Churche or of any thinge els what so euer perteininge either to our life or to our Faithe I wil not saie If I mee selfe but if an Angel from Heauen shal teache vs otherwise then wee haue receiued in the Bookes of the Lawe and in the Gospelles holde him accursed M. Hardinge saithe S. Augustine meante onely of one mater S. Augustine him selfe saithe he meante of al manner maters touchinge either Faithe or Life M. Hardinge saithe S. Augustine meante this onely of him selfe S. Augustine him selfe saithe be meante it of any other yea eueÌ„ of the Angels of God And shal wee thinke M. Hardinge knoweth S. Augustines meaninge and S. Augustine him selfe knewe it not Verily S. Augustine in an other case concerninge the Arians as I haue touched twise before likewise refuseth the Determinations of al Councelles and Fathers and standeth onely to the Scriptures Neither wil I saithe he â–ª allege againste thee the Councel of Nice nor shalt thou allege againste mée the Councel of Ariminum c. Neither dothe S. Augustine onely saye thus but also yeeldeth a reason why he saithe it These be his woordes Auferantur de medio quae aduersus nos inuicem non ex Diuinis Canonicis Libris sed aliundé recitamus Quaerer fortasse aliquis Cur vis ista auferri de medio Quia nolo humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demoÌ„strari Haue away al those Authorities that either of vs allegeth against the other sauinge sutche onely as be taken out of the Heauenly Canonical Scriptures But perhaps somme man wil
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
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
alone For Head and Spouse alone he is in one respect not alone in an other respect According to the in ward influence of Grace Christe properly and onely is Head of his Mystical Body the Churche But as touching the outwarde Gouernment the being of a Head is common to Christe with others For in this respect certaine others maie be called Heads of the Churche as in Amos the Prophete the great States be called the Heads of the People So the Scripture speaketh of Kinge Saule VVhen thou were a litle one in thine owne eies thou wastinade Head emong the Tribes of Israel So Dauid saithe of him selfe he hath made me Head of Nations Men be called Heads in as muche as they be in stede of Christe and vnder Christe after which meaning S. Paule saith to the Corinthians For if I forgaue any thing to whom I forgaue it for your sakes forgaue I it In persona Christi In the Person of Christe And in an other place VVee are Ambassadours in the stede of Christe as though God did exhort you through vs. To conclude in fewe according to inwarde influence of grace into euery faithful member Christe onely is Head of the Churche according to outward gourning the Pope vnde Christ and in sted of Christ is hed of y◠same As touching the Bridegromesbip we saie and beleeue that if we would speake properly Christ is the onely Bridegrome of the Church his spouse of whom it is said he that hath a spouse is a Bridegrome For from one of the Churche he begetteth children to himselfe But others are called Bridegromes Working together with Christe outwardly to the begetting of spiritual children whom neuerthelesse they begette not to them selues but to Christe And suche are called the ministers of the Bridegrome in as muche as they done his stede And therefore the Pope who is instede of Christe the Bridegrome of the whole Churche is called also the Bridegrome of the vniuersal Churche a man maie terme him the vicegerent Bridegrome The B. of Sarisburie I trust Gentle Reader thou wilt not looke I should answeare al M. Hardinges ordinarie idle talke So should I lose good time without cause and be ouer troublesome to thine eates O saithe he VVhat a world it is to see these Defenders They whiche haue not keapt the vnitie of the Sprite in the band of Charitie whiche S. Paule requireth but haue seuered them selues from the Body of the Churche tel vs nowe for soothe that they beleeue that there is one Churche of God O M. Hardinge if wée haue herein saide il then beare witnesse of the il If wée haue saide wel wherefore make you these vitter outcries What so euer ye haue conceiued vs to be yet might ye suffer vs quietly to saie the Truthe specially sutche Truthe as you imagine maketh so mutche for your selfe Ye say wée confesse that our Churche beganne onely about fourtie yeeres sithence and was neuer before No M. Hardinge wée confesse it not and you your selfe wel knowe wée confesse it not It is your tale it is not ours Wée saie and haue sufficiently proued and you knowe it right wel if ye would be knowen of that ye know y◠our Doctrine is y◠Olde yours is y◠Newe Yf ye wil néedes force your selfe to the denial it may easily be proued that by sutch Authoritie as your selfe may not wel denie onlesse ye wil once againe do now as ye haue twise done before Wée saie that our Doctrine the order of our Churches is older then yours by fiue hundred whole yeeres and more If ye wil not beleeue vs yet beleeue M. Hardinge he wil tel you euen the same Marke wel his woordes These they be It standeth not with Christe his promises made to the Churche that he should suffer his Church to continue in darkenesse these thousand yeeres past And thus by secrete confession he leaueth vs fiuehundred three score and sixe whole yeeres at the least that is to saie the whole time of Christe of his Apostles and of al the Godly Learned Doctours and Fathers of the Primitiue Churche Whiche time notwithstanding is thought a great deale better and purer then al the time that hath folowed afterwarde In this Diuision M. hardinge being attente and eger vpon his cause and claiming as mutche as he thought with any modestie he might be hable hath claimed to him selfe onely a thousand yeeres of the night and hath leafte vs welneare sixe hundred yeeres of the daie This is your owne witnesse M. Harding Consider wel of it It is your owne Therefore ye doo your selfe great wronge and mutche deface your owne credite so suddainely to saie our Doctrine is Newe Gods name be blessed it hath the Testimonie not onely of Christe and his Apostles but also of the olde Learned Catholique Fathers of the Churche And this is it that so mutche greeueth you that wee refourme our Churches nowe according to the paterne and samplar of Christes and his Apostles firste Institution For thereby the disorder and deformitie of your Churches the more appeareth Lirinensis saithe That thing must be holden for Catholique that euerywhere euermore and of al menne hath benne beleeued These general notes must be limited with this special restrainte VVhere as the Churches vvere not corrupted For otherwise there was neuer any Doctrine so Catholique ne not the Confessed Doctrine of Christe him selfe that hath benne receiued Euermore Eueryvvhere and of al menne without any exception But M. Hardinge these selfe same notes of Lirinests vtterly euerthrowe the greatest part of that whole Doctrine that you would so saine haue counted Catholique For neither reacheth to within fiue hundred yeeres of the Apostles time nor hath it that Antiquitte indeed that in face and countenance is pretended as it is plaine by your owne former Confession nor was it euer vniuersally receiued as herafter by Particulares it shal be proued It had neuer that vniuersalitie neither of al times and ages nor of al places and countries nor was it euer vniuersally receiued allowed of al men Therefore what so euer ye cal it ye cannot by your owne Definition cal it Catholique The Catholique Churche of God standeth not in multitude of Persones but in weight of Truthe Otherwise Christe him selfe and his Apostles had not ben Catholique For his flocke was very litle the Catholique or Vniuersal consent of the World stoode against it The Churche of God is compared to the Moone for that she waxethe and waneth as the Moone dothe sometime is ful sometime is emptie and therefore as S. Augustine saith is called Catholica quia Vniuersaliter perfecta est in nullo claudicat per totum Orbem diffusa est Bicause she is Vniuersally perfite and halteth in nothing and is not now shut vp in one onely Countrie as was the Churche of the Iewes but powred throughout the whole World Though the hartes of men haue often changes yet Gods
Coeterùm omnes Apostolorum Successores sunt Quid mihi profers Vnius Vrbis consuetudinem What doothe a Bishop sauâ—nge onely the Orderinge of Ministers but a Prieste maye doo the same Neither maye wee thinke that the Churche of Rome is one and the Churche of al the worlde biside is another Fraunce Englande Aphrica Persia Leuâ—nte India and al the Barbarous Nations woorship one Christe and keepe one rule of the Truthe If vvee seeke for Authoritie The whole worlde is greater then the Cittie of Rome Where so euer there be a Bishop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanais they are al of one woorthinesse they are al of one Bishoprike The Power of the Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower For they are al the Apostles Successours What bringe you me the Custome of Rome beinge but one Cittie Nowe if M. Hardinge wil steale awaie in the darke as his manner is and saie that S. Hierome spake onely of the Merite of Life or of the Office of Priesthoode sette some man telle him that this was no parte neither of the question mooued nor of the answeare of S. Hierome And S. Hierome in plaine and expresse woordes saithe Si Authoritas quaeritur If vvee seeke not for Merite of Life but for Authoritie in gouernmente therein the whole worlde is greatte then the Cittie of Rome M. Hardinge imagineth S. Hierome spake onely of I knowe no what but S. Hierome him selfe saithe he speaketh namely of Authoritie And whereas M. Hardinge is so highly offended with the chaunginge of this woorde Merite into this woorde Preeminence and saithe farther that these False Platers thought thereby to winne the game it maye please him to remember that howe so euer the game goe S. Hierome him selfe plainely plaide the selfe same game I meane that S. Hierome vsinge this woorde Merite without question meante Preeminence For thus he saithe Potentia Diuitiarum Paupertatis humilitas vel Sublimiorem vel Inferiorem Episcopum non facit The Power of Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower M. Hardinge mighte easily hauè seene that Higher and Lower perteine not to Merite of Life but to Preeminence Therefore lette him looke better vpon his Booke before he thus lightly condemne others for corruption I graunt it is true as M. Hardinge saithe This quarrel first beganne aboute a particulare Custome of the Churche of Rome where as the Draâ—ons Vaunted them selues and would be placed aboue the Priestes But here M. Hardinge as his manner is willingly dissembleth and suppresseth somewhat S. Augustine more liuely and fully expresseth the same For thereof he writeth thus Quidam qui nomen liabet Falcidij Duce stultitia Romanae Ciuitatis Iactantia Leuîtas Sacerdotibus Diaconos Presbyteris coaequare contendit One Falcidius Foolishnesse and the Pride of the Cittie of Rome leadinge him thereto laboureth to make the Deacons Equal with the Priestes This lewde disorder S. Hierome controlleth by the Examples of other Churches and saithe that therein the Authoritie of the whole worlde is greatter then the Authoritie of the Churche of Rome Of whiche also he seemeth to speake scornefully and with some disdeigne For thus he saithe Quid mihi profers Vnius Vrbis Consuerudinem What bringe you me the Custome of Rome beinge but One Cittie By whiche woordes it seemeth he made smal accoumpte of the Cittie of Rome But M. Hardinge saithe The Primates had Authoritie ouer other Inferiour Bishops I graunte they had so How be it thei had it by agreemente Custome But neither by Christe nor by Peter or Paule nor by any Kighte of Goddes Woorde S. Hierome saith Nouerint Episcopi se magis Consuetudine quà m Dispofitionis Dominicae Veritate Presbyteris esse Maiotes in coÌ„mune debere Ecclesiam â—egere Let Bishoppes vnderstande that they are aboue the Priestes rather of Custome theâ— of any Truthe or Right of Christes Institution and that they ought to rule the Churche al togeather And againe Idem ergo est Presbyter qui Episcopus Etantequam Diaboli instinctustudia in Religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego Cephae CoÌ„muni Presbyterorum Consilio Ecclesiae gubernabantur Therefore a Prieste and a Bishop are bothe one thinge And before that by the inflaiminge of the Diuel partes were taken in Religion and these woordes were vttered emonge the people I holde of Paule I holde of Apollo I holde of Peter the Churches were gouerned by the Common Aduise of the Priestes S. Augustine saithe Secundum honorum vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior est The office of a Bishop is aboue the office of a Prieste not by Authoritie of the Scriptuces but after the Names of Honour whiche the Custome of the Churche hath nowe obteined As for Pope Leo his owne Authoritie in his owne cause cannot be greate The Emperoure saithe Nemo debet sibiius dicere Noman maie minister Lowe vnto him selfe And it is noted thus in the Decrées Papa non debet esse Iudex in causa propria The Pope maie not be iudge in his owne cause It is wel knowen that the Pope hath sought for and claimed this Vniuersal Authoritie these many hundred yeeres Pope Innocentius was therefore reprooued of Pride and worldly Lordlinesse by the whole Councel of Aphrica Pope Bonifacius 2. condemned â— Augustine al the saide whole Councel of Aphrica called them al Heretiques and Schismatiques for the same and said they were al leadde by the Diuel Pope Zosimus to mainteine this claime corrupted the Holy Councel of Nice S. Hilarie and other Learned Bishoppes of France for vsurpinge sutche vnlawful Authoritie charged this same Pape Leo of whom we speake with Pride and Ambition But gentle Reader that thou maâ—ste the better vnderstande what credite thou oughtest to geue to this Pope Leo specially settinge foorthe his owne Authoritie I beséethe thée consider with what Maiestie of woordes and howe far aboue measure he auanceth the Authoritie of S. Peter These be his woordes Christus Petrum in Consortium Indiuiduae Vnitatis assumpsit Christe receiued Peter into the Companie of the Indiuisible Vnitie Authoritate Domini mei Petri Apostoli By the Authoritie not of Christe but of my Lorde Peter the Apostle Deo Inspirante Beatissimo Petro Apostolo By the Inspiration of God and of S. Peter the Apostle Deus à Petro velut à quodam Capite dona sua velut in Corpus omne diffudit God froÌ„ Peter as from the Heade hath powred cut his giftes into al the Body Nihil erit ligatum aut solutum nisi quod Petrus ligauerit aut soluerit There shal be nothinge bounde or loosed but that Peter shal binde or loose Nunc quoque Petrus pascit Oues
Fathers Wee beleue that he dothe geue to him selfe as it is written by his owne Companion Gregorie a Presumptuouse a Prophane a Sacrilegious and Antichristian name that he is also the Kinge of Pride that he is Lucifer whiche preferreth him selfe before his Bretherne that he hathe forsaken the Faith and is the Forerunner of Antichriste M. Hardinge Here is mutche adoo aboute nought and a number of bitter woordes pyked out of S. Gregorioâ— Epistles pretended to be writteÌ„ against the Bishop of Rome to no purpose For if wee say as wee may saie truely that he chalengeth to him selfe no sutche name then what hath this Defender to saie Let him shew vs how many Bishops of that see euer tooke the name of the Vniuersal Bishop vpon them specially as Gregorie vnderstandeth it to signifie If he can shewe none why blotteth he so mutche paper with so impudent lies In deede the six hundred and thirty Fathers of the general Councel of Chalcedon gaue to Pope Leo that name as Gregorie in three sundrie Epistles writeth and certaine other in theire writinges haue attributed to the Pope the same But that either Leo or any other his Successour affected so to be called Gregorie deniethâ— And that any since Gregories time to our dayes euer called or wrote him selfe Vniuersal Bishop we denie VVhereas Pelagius and Gregorie writinge againste the Presumption of Iohn the Bishop of Constantinople for takinge vpon him this name are mutche alleged by the enimies of Vnitie againste the Authoritie of Peters Successour ouer the whole Churche we saye that they folowinge the sleppes of theire Predecessours refused the name of Vniuersal Bishop in sutche sense as Pelagius and specially Gregorie oftentimes declareth that where one is called Vniuersal Bishop he semeth to be called Bishop alone so as Bishoprike should be taken away from al others But they refused not so to be called after this meaninge as though by that refusal the Auctoritie of the Bishop of Rome should be restrained and not extende ouer the whole Churche They denie that any man might so be Vniuersal Bishop as he should be also the peculiar ruler and Gouernour of euery particular Churche For so al other Bishops had ben in vaine and that is contrary to Christes Institution who ordeined al the Apostles to be Bishops To saie al in few they refused the name that might odiously be taken they refused not the Primacie whiche Christe to them had committed Therefore Gregorie writinge to Morice the Emperour alleaginge the woordes that make for Peters Auctoritie ouer the whole Flocke of Christe saithe of Peter The Charge of the whole Churche and Principalitie is committed to him and yet is he not called Vniuersal Apostle VVhere it is plaine that Gregorie doth both affirme the charge of the whole and denieth the name of Vniuersal Let these Defenders graunte the thinge and we striue not for the name The B. of Sarisburie Here it pleasethe M. Hardinge of his Courtesie to saye Wée haue blotted our papers with so many so many impudente Lies His whole discourse standeth onely in the Construction of this woorde Vniuersal in what sense it maye be either refused or claimed How be it vnderstand thou geÌ„tle Reader that al this is M. Hardinges owne onely CommeÌ„tarie For other Doctour or Father he allegeth none Firste where it is saide that S. Gregorie by this woorde Vniuersal Bishop meante him that woulde be Bishop alone ouer al the worlde excludinge al others this exposition is not onely strange but also vaine and fonde and voide of reason For what Bishop of Constantinople euer was there that called him selfe the Only Bishop and excluded al others Doubtelesse Iohn that firste laide Claime vnto this name as he called him selfe the Vniuersal Bishop so he wrote his Letters vnto others and neuer refused to calle them Bishoppes But to leaue these Gloses and fantasies by the Title of Vniuersal Bishop S â–ª Gregorie meante sutche a one not as would be Bishop alone but as woulde claime Infinite Authoritie and Vniuersal Iurisdiction ouer al other Bishoppes throughout the Worlde and that as S. Cyprian saithe woulde calle him selfe Episcopum Episcoporum The Bishop of Bishoppes Therefore S. Gregorie thus writeth vnto Iohn the Bishop of Constantinople the Firste Vsurper of this Title Quid tu Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij responsurus es examine qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere What answeare wilt thou make vnto Christe the Heade of the Vniuersal Churche when thou shalt be examined at the laste Judgement not that thou haste called thee selfe the Onely Bishop but that thus goest aboute by the name of Vniuersal Bishop to make al his Members subiecte vnto thee It was this Immoderate Vniuersal Iurisdiction that S. Gregorie reproued and not the makinge of him selfe Bishop alone excludinge al others Likewise he writeth of him selfe vnto Eulogius Beatitudo vestra mihi sic loquitur Sicut Iussistis Quod Verbum Iussionis peto à meo auditu remouete NoÌ„ Iussi Sed quae vtilia visa sunt indicare curaui Your Holinesse saithe thus vnto me beinge the Bishop of Rome As you haue Commaunded Haue awaye this woorde of Commaundinge from my Hearinge I beseeche you I Commaunded you not but that I tooke to be the beste I thought good to shewe you The faulte therefore that Gregorie findeth with Iohn the Bishop of Constantinople stoode not in calling him selfe the Onely Bishop for so he neuer did but in Bidding Commaunding Claiming Vniuersalitie of Iurisdiction ouer the whole Churche of Christe And for that cause he saithe vnto Eulogius Ecce in Praefatione Epistolae quam ad â—â—eipsum qui prohibui direxistis Superbae Appellationis Verbum Vniuersalem me Papam dicentes imprimere Curastis Quod peto dulcissima mihi Sanctitas vestra vltra non faciat quia vobis subtrahitur quod alteri plusquam ratio exigit praebetur Beholde euen in the Title of your Letter ye haue written this Prowde Posee naminge me The Vniuersal Pope notwithstanding I haue forbidden it I beseche your Holinesse to doo so nomore For what so euer is geuen vnto any other aboue reason the same is taken from your selues M. Hardinge saithe Gregorie affirmeth the Charge of the whole and denieth the name of Vniuersal Let these Defenders saithe he graunte the thinge and wée striue not for the name Verily this plaie had benne to vaine for ChildreÌ„ to allow yâ— thinge it selfe and to cauil onely about the name that is to receiue the Body and to shunne the Shadowe Or as Christe saithe to swalowe a Camel and to straine a gnatte So Appâ—an saithe Iulius Caesar nicely refused to be called a Kinge and yet in al manner Authoritie and Gouernmente bare him selfe none otherwise then as a Kinge It was not the bare Name of Vniuersal Bishop that so mutche offended the Holy Fathers
seruantes vt in aliquo si nutauerit vacillauerit Veritas ad originem Dominicam Euangelicam atque Apostolicam Traditionem reuertamur inde surgat actus nostri ratio vnde Ordo Origo surrexit If the Pipes of yâ— Conduit which before ranne with abundance happen to faile doo wee not vse to searche to the Head c. The Priestes of God keepinge Goddes commaundementes must do the same that if the Truthe haue fainted or failed in any pointe vvee returne to the very Original of our Lorde and to the Tradition of the Gospel and of the Apostles that therâ—hence wee maie take the discretion of our dooinges from whence the Order it selfe and Original firste beganne The Apologie Cap. 6. Diuision 1. Moreouer wee saie that Christe hathe geuen to his Ministers power to binde to loose to open to shutte The B. of Sarisburie The difference that is bitweene vs and our Aduersaries in this whole mater is not great sauinge that it liketh wel M. Hardinge to buste him selfe with néedelesse quarrels without cause Three kindes of Confession are expressed vnto vs in the Scriptures The First made secretely vnto God alone The Seconde Openly before yâ— who le Congregation The Thirde Priuately vnto our Brother Of the twoo former kindes there is no question Touchinge the thirde if it be discretely vsed to the greatter comforte and satisfaction of the Penitente without superstition or other il it is not in any wise by vs reproued The Abuses and Errours sette aparte wée doo nomore mislike a Priuate Confession then a Priuate Sermon Thus mutche onely wée saie that Priuate Confession to be made vnto yâ— Minister is neither commaunded by Christe nor necessarie to Saluation And therefore Chrysostome saithe Non dico tibi vt te prodas in publicum neque vt te accuses apud alios Sed obedire te volo Propherae dicenti Reuela Domino viam tuam I wil thee not to bewraye thee selfe openly nor to accuse thee selfe before others But I counsel thee to obeie the Prophete saieinge Open thy waye vnto the Lorde And Gratian hauinge thorowly disputed and debated the whole mater of bothe sides in the ende leaueth it thus at large Cui harum sententiarum potiâ—sâ— adhaerenduÌ„ sit Lectoris iudicio reseruatur Vtraque enim fautores habet Sapientes Religiosos Viros Whether of these twoo opinions it were better to folowe it is leafte to the discretion of the Reader For either side is fauoured bothe by Wise and also by Godly menne Therefore the Glose there concludeth thus Meliâ—s dicitur Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs quà m ex Noui vel Veteris Testamenti Authoritate It is better to saie that Confession was Ordeined by somme Tradition of the Vniuersal Churche then by the Authoritie of the Newe or Olde Testamente Likewise saithe Theodorus sometime Archebishop of Canturburie a Gréeke borne Quidam Deo solummodò confiteri debeâ—e peccata dicunt vt Graeci Some saie wee are bounde to confesse our sinnes onely to God as doo the Greciâ—â—s Whereupon the Glose noteth thus Apud Graecos Confessio non est Necessaria quia non emanauit ad illos Traditio talis Emonge the Grecians Confession is not Necessarie for that no sutche Tradition euer came emongest them But what neede many woordes M. Hardinge him selfe in the discourse hereof is forced to confesse that the Expresse Terme of Auriculare or Secrete Confession is Seldome mentioned in the Ancient Fathers His tale had benne truer if he had saide thus The Expresse terme of Auriculare or Secrete Confession is Neuer mentioned in the Ancient Fathers Nowe to passe ouer certaine other M. Hardinges vnnecessarie talkes hée groweth to the mater in this sorte M. Hardinge Concerninge the ministers of the Churche wee saie that they open and shutte by dispensinge the Sacramentes who haue theire vertue of the merites of Christe For where as the Sacramentes haue issued and flowed out of the side of our sauiour Christe sleepinge on the Crosse as by allusion wee maie vse the woordes of the olde figure wherewith the Churche is buylded therefore in the Sacramentes of the Churche the efficacie of the Passion remaineth And for that cause to the Ministers also of the Churche who be dispensours of the Sacramentes a certaine power is geeuen to remoue the barre that excludeth vs from Goddes fauour not through their owne but through Goddes vertue and power and merite of Christes Passion And this power is called by a metaphore the Keie of the Churche whiche is the Keie of Ministerie whereof we shal speake hereafter This power so muche as concerneth releasse of sinnes is exercised in the Sacramente of Penaunce to the benefite of them that after Baptisme be relapsed and fallen into sinne againe Of whiche power no Christen man doubteth onlesse he holde the Heresie of the Nouatians who were condemned for Heretikes by the Churche because they denied that Priestes in the Churche had authoritie to remitte sinnes and so denied the Sacramente of Penaunce The B. of Sarisburie That dewly receiuinge the Holy Sacramentes ordeined by Christe wée receiue also yâ— Remission of Sinnes it is not any way denied For the Substance of al Sacramentes is the Woorde of God whiche S. Paule calleth Verbum Reconciliationis The Woorde of atonemente This Woorde is the Instrumente of Remission of Sinne The Sacramentes are the Seales affixed vnto the same The Prieste is the meane S. Augustine saithe In Aqua Verbum mundat Detrahe Verbum quid est Aqua nisi Aqua In the Water it is the VVoorde of God that maketh cleane Take the VVoorde awaye and what is VVater els but VVater Hereof wée shal haue cause to saie more hereafter Al that is here brought in touchinge Nouatus it is vtterly from the purpose For Nouatus neuer denied but a sinner might Confesse his Sinnes either secretely to God alone or publiquely and openly before the whole Congregation As for Auriculare Confession to the Prieste for ought that maie appeare he neuer heard of it But herein stoode his whole erroure that he thought who so euer had committed any great notorious Sinne after Baptisme notwithstandinge any Submission or Satisfaction he was hable to make yet might he neuer be reconciled vnto his Brethren or be receiued againe into the Churche not that he would hereby driue the Penitent sorowful sinner to despaire of Goddes mercie but as somme Learned menne haue thought onely for example and terrour vnto others And therefore Beatus Rhenanus saithe In hac sententia Veterum permulti fuerunt in ijs etiam Augustinus S. Augustine saithe Cautâ— salubâ—â—terque prouisum est vt locus illius Humilimae Poenitentiae semel in Ecclesia concedatur ne medicina vilis minùs utilis esset aegrotis Iâ— hath benne discretely and wholesomely prouided that it should not be graunted to any man to
penaunce not sutche as liketh your selues not sutche as Newe fangled selfe pleasinge Preachers teache you but sutche as is done in the Churche whiche consisteth in Contrition of harte confession of mouthe and satisfaction of worke that so ye maie be assoiled and perfitely reconciled Touchinge the seconde pointe wee doo not attribute the Loosinge of sutche as be excommunicate to the offeringe of Christes Merites and pronouncinge of the Gospell vnto them as you doo but to the power of Iurisdiction by Christe geeuen to the Churche By the fathers Excommunication in consideration of the necessitee of it is called neruus Ecclesiasticae disciplinae the sinnowe of Churchely discipline by the Canons Mucro Episcopi the swerde of a Bishop by S. Augustine Episcopalis iudicij damnatio qua poena nulla in ecclesia maior est The condemnation of a man by Bishoply Iudgemente then the whiche there is no greater punishmente in the Churche The B. of Sarisburie Wée commit the Keies of the Kingedome of Heauen onely vnto the Priesteand to none other and to him onely wee saie What so euer thou bindeste in Earthe shal be Bounde in Heauen Yet neuerthelesse hath not euery Prieste the vse of these Keies Peter Lombarde him selfe saithe Sanè dici potest quòd alteram istarum Clauium id est Scientiam discernendi non habent omnes Sacerdotes Wee maie safely saye that al Priestes haue not the one of these twoo Keies I meane the Knowledge to discerne Yf they haue not the Keies them can they neither Open nor Shutte Neither doothe it folowe of Our Doctrine that either Children or Laye menne doo or maie forgéeue sinnes And yet Gods Woorde maie be mighty be the pronouncer of it neuer so simple S. Augustine saithe Cùm Christus Petro dicerer Tibi dabo Claues Regni Coelorum Vniuersam significabat Ecclesiam When Christe saide vnto Peter Vnto thee I wil geeue the Keies of the Kingdome of Heauen he signified thereby the whole Churche And againe Quaecunque ligaueris super Terram erunt ligara in Coelo Coepisti habere Fratrem tuum tanquam Publicanum Ligas illum in Terra Cùm autem correxeris concordaueris cum Fratre tuo soluisti illum in terra Cùm solueris in terra solutus erit in Coelo What so euer thinges thou shalt Binde in Earthe they shal be Bounde in Heauen Thou beinge a Lateman hast begonne to haue thy Brother as a Publicane Thou Bindest him in Earthe But when thou hast corrected him and hast agreed with thy Brother thou hast Loosed him in Earthe And when thou haste Loosed him in Earthe he shal be Loosed in Heauen Likewise Theophylacte saithe Si tu offensus habes eum qui te affecit iniuria sicut Publicanum Gentilem erit ille in Coelo talis Si autem solueris eum hoc est Si illi condonaueris erit illi in Coelo condonatum Non enim solùm quae soluunt Sacerdotes sunt soluta sed quaecunque nos iniutia affecti vel ligamus vel soluimus ipsa erunt ligata vel soluta If thou beinge offended haue him that hathe donne thee wronge as a Publicane and as an Heathen sutche shal he be also in Heauen But if thou Loose him that is to saie if thou pardonne him he shal be pardonned also in Heauen For not onely the thinges that Priestes Loose are Loosed but also what so euer wee being Laimonne hauinge taken wronge doo Binde or Loose the same thinges shal also be Bounde or Loosed This Doctrine maie not séeme so strange to M. Hardinge Onlesse he be a stranger emongest his owne For by the Order of his owne Churche of Rome an Olde wife or a Yonge gyrle maie Minister the Sacramente of Baptisme And I trowe he wil not saie They maie Minister Baptisme without Remission of Sinnes In his Churche of Rome the Power of the Keies is lapped vp oftentimes in a Bulle of Lead and sente abroade into the world by a Laye Pardoner and is thought neuerthelesse good sufficient vnto the Receiuer for Remission of Sinnes notwithstandinge the messenger be no Priest Somme of the late Doctours of his saide Churche haue taught vs that a man maie make his Confession by a bille of his hande and receiue Absolution by a Trusheman or by a Broker Peter Lombarde the Grande Maister of theire whole Schole saithe Si tamen defuerit Sacerdos Proximo vel Socio est facienda Confessio If thou wante a Prieste thou muste make thy Confession vnto thy neighboure or vnto thy felowe And Beda saithe as he is alleged by the saide Peter Lombarde Coaequalibus quotidiana leuia grauiora verò Sacerdoti pandamus Let vs open our smal and daily sinnes vnto our felowes and the greatter vnto the Prieste And to be short vpon the Decretales it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laie man maie bothe heare Confessions and Absolue This is the Order and Doctrine of M. Hardinges owne Churche His owne Doctours tel him that Laye Menne and Wéemenne maie Absolue the Penitente and Forgeeue Sinnes Therefore hée hathe the lesse cause to mislike it M. Hardinge saithe further Christe saithe not To whom ye offer by preaching of the Gospel my Merites and Pardonne or whose sinnes ye pronounce by the Gospel to be remitted but Quorumcunque remiseritis whose so euer sinnes ye remitte they are remitted Yf M. Hardinge wil Conclude of this Negatiue Ergo Sinnes be not forgeuen by the preachinge of the Gospel I trowe it wil be but a Simple Argumente For Chrysostome saithe Clauicularij sunt Sacerdotes quibus creditum est Verbum Docendi Interpretandi Scriptutas The Keiebearers be the Priestes to whom is committed the VVoorde of Teachinge and Expoundinge the Scriptures And S. Hierome saithe Quaecunque Solueritis super Terram erunt Soluta in Coelo Soluunt autem eos Apostoli Sermone Dei testimonijs Scripturarum exhortatione virtutum What so euer thinges ye Loose vpon Earthe they shal be Loosed also in Heauen But the Apostles Loose them by the VVoorde of God and by the Testimonies of the Scriptures and by exhortation vnto vertue Likewise S. Augustine saithe Iam vos Mundi estis propter verbum quod Ioquutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia in Aqua Verbum Mundat Now are you cleane bicause of the VVoorde that I haue spoken to you VVhy saithe he not you are cleane bicause of the Baptisme wherewith ye are wasshed Sauinge that euen in the VVater it is the VVoorde that maketh Cleane Likewise S. Ambrose Remittuntur peccata per Verbū Dei cuius Leuites est Interpres Sinnes be forgeeuen by the VVoorde of God the Expounder whereof is the Leuite or Prieste Al the Power is in the Woorde of God whiche S. Paule
Loose and Binde and confirme the saine in Heauen M. Hardinge Heare againe you confounde the Power of Bindinge and the office of Preachinge as you did before speaking of the power of Loosinge VVhereto wee saye as wee saide before of that other that Bindinge and Shuttinge consisteth not in denouncinge of Goddes engeaunce but in the exercise of the Keie of Iurisdiction committed to the Churche The Ministers whereof Binde sinners whom for iust cause they Loose not but knowe that they are not to be loosed And to that Keie perteineth excommunication and by the same it is exercised VVhat so euer by them is thus Loosed or Bounde in Earthe God him selfe alloweth for loosed and bounde in Heauen Suche Priestes because ye 1. haue not in your Newe Churche at least after this wise 2. vsinge Priestly Auctoritie 3. and none wil suffer to be made 4. nor suche Auctoritie to be exercised ye 5. defraude the faithful people of the greate benefite of the Sacrament of penaunce kepinge them faste bounde to their sinnes after baptisme committed And so ye cause their Euerlasting Damnation for whom Christe hath shed his Bloud the Price of their Redemption The B. of Sarisburie Wée Confounde not these Keies M. Hardinge but speake plainely and distinctely of either other Wée saie that the Power as wel of Loosinge as also of Bindinge standeth in Gods Woorde and the exercise or execution of the same standeth either in Preaching or els in Sentence of Correction and Ecclesiastical Discipline Of the later hereof there is no question of the former M. Harding pronounceth precisely although as it appeareth not moste aduisedly Bindinge saithe he and Shuttinge standeth not in denouncinge of Goddes Vengeaunce And hereof he certainely assureth vs as of a most vndoubted Veritie How be it in so saieinge he séemeth not to consider the Power and Weight of the Woorde of God Christe him selfe saithe If any man shal heare my Woordes and shal not Bèleèue I condemne him not He that refusethe me and receiueth not my Woordes hath one that condemneth him The Woorde that I haue spoken is it that shal Iudge him at the last daie Like wise saithe S. Paule VVe are the good sauour of Christe in them that be saued and in them that perishe Vnto them that perishe wee are the sauoure of Death vnto Deathe In them that be saued wee be the sauour of Life vnto Life And againe If the Gospel be hidden it is hidden from them that perishe So saith God vnto the Prophete Ezechiel If thou geue warninge to the wicked and he wil not be turned from his wickednesse he shal perishe in the same Yet haste thou discharged thine owne soule To be shorte The whole Scriptures are ful hereof And therefore S. Augustine saithe Praedicatur Euangelium quibusdam ad praemium quibusdam ad Iudicium The Gospel is Preached to somme vnto rewarde to somme vnto Iudgemente For the rest M. Hardinge saithe Suche Priestes bicause ye haue not in your Newe Churche at leaste after this wise vsinge Priestly Auctoritie and none will suffer to be made and suche Auctoritie to be exercised ye defraude the faitheful people of the great benefite of the Sacramente of Penance keepinge them fast bounde to theire sinnes after Baptisme committed And so ye cause theire euerlastinge Damnation for whom Christe hathe shead his Bloud the Price of their Redemption These great woordes are not very wel seasoned They are bigge in sounde and smal in weight they are ful of terroure and voide of witte For the Churche of Englande hath Authoritie this daie by Goddes Woorde to Binde and Lose as mutche as euer Christe gaue any to his Apostles And by the same Authoritie is hable to Binde not onely M. Hardinge and his Felowes as Peter bound Simon Magus or as Paule bounde Elymas the False Prophet but also the Pope himselfe if he be an Open Offender and as S. Paule saithe to deliuer him ouer vnto Sathan And vndoubtedly beeinge so bound in Earthe he shal also stande Bounde in Heauen Our People remaine not Bounde nor perishe in theire sinnes as these menne so vncharitably and fondly haue imagined They be so certaine of the Remission of theire sinnes in the Bloude of Christe as if Christe himselfe were presente and spake it to them They are taught and knowe that The Bloude of Christe the Sonne of God hath made vs cleane from al our sinnes and that there is no name vnder Heauen whereby wee shal be saued but onely the name of Iesus Christe As for Priuate Confession Abuses and Errours set aparte as it is saide before wée condemne it not but leaue it at libertie And therein wée maie séeme to folowe the aduise of Charles the Emperoure in his late Interim For thus he writeth Confessio Peccatorum Enumeratio vt non nimis laxanda est ita uicissim non nimis est astringenda Touchinge the Priestes of your makinge M. Hardinge of whom ye séeme to make so great accoumpte your owne Peter Lombard saith of them as it is saide before Sané dici potest quòd alteram Clauem id est Scientiam discernendi multi Sacerdotes non habent And in like manner saithe your owne Bonauentura Omnes ferè ita sunt Simplices Idiotae post susceptionem Sacerdotij ficut antè Al Priestes for the most parte are as Simple and Vnlearned after the receiuinge of Orders as they were before But be it graunted that your Priest be fully furnished with al his Keies Yet is it not he that by any his Authoritie forgeueth sinnes Your owne Gratian saithe Euidentissime datur intelligi quòd sine Confessione Oris Peccata possunt deleri It is euidently geeuen vs to vnderstande that vvithout Confession of mouthe Sinnes maie be forgeeuen And againe Ore tacente veniam consequi possumus Though vvee saie nothinge yet wee maye haue pardonne Againe Luce clariùs constat Cordis Contritione non Oris Confessione Peccata dimitti It is apparente and more cleare then the light that Sinnes be forgeeuen by Contrition of the Harte and not by Confession of the mouthe And againe Dominus ostendit quòd non Sacerdotali iudicio sed largitate Diuina Peccator mundatur Our Lorde hathe taught vs that the sinner is made cleane not by the Iudgement of the Prieste but by the Mercie of God Thus M. Hardinge it is plaine by the Iudgemente of your owne Doctours that were your Auriculare Confession quite abolished yet might the People notwithstandinge haue ful Remission of theire Sinnes But of you it maie he verified that Christe saide vnto the Phariseis Ye haue taken awaye the Keies of the Kingedome of Heauen And neither doo ye enter your selues nor wil your suffer others that would enter Of your Keies Veselus saide longe sithence Claues Papae Praelatorum non aperiunt Regnum Dei sed claudunt potiùs The Popes and the Prelates Keies doo not Open the
Former And therefore he saithe Secundam quidem accipere secundum Praeceptum Apostoli licitum est Secundum autem Veritatis rationem Verè Fornicatio est Sed cùm ▪ permittente Deo Publicè licenter permittitur fit Honesta Fornicatio To take the Seconde vvife while the firste is aliue accordinge to the Apostles commaundemente it is lawful But by the Judgemente of the Truthe in deede it is Fornication But while as by Goddes permission it is openly and lawfully suffered the Fornication is made Honeste This laste Clause the Glose there expoundeth thus Fornicatio cum ea quam permisit Moses post repudiatam assumi Fornication I meane with her whome Moses suffered to be taken to wife after the Diuorce of the Firste Thus therefore S. Chrysostome saithe that sutche a man as had Twoo wiues togeather at one time or was Diuorced from One wife and had married an other might not be chosen to be a Bishop For otherwise Tertullian saithe vnto the Bishoppes of the Catholique Churche Apud vos Episcopi sunt Digami There be Bishoppes emonge you he meaneth emonge the Catholiques that haue married tvvoo vviues the one after the deathe of the other If al this wil not suffise I referre mee selfe to Chrysostomes owne omes Woordes Thus he writeth S. Paule restreineth Vnchaste personnes not permitting them that haue married tvvoo vviues to be Chosen to the gouernmente of the Churche His reasons be these Nam qui vxori quae decessit à se beneuolentiam nullam seruasse deprehenditur quo pacto potest ille esse bonus Praeceptor Ecclesiae Imò quibus criminibus non subijcitur in dies Nostis enim quòd etsi per Leges Secundae nuptiae permittuntur tamen ea res accusationibus multis patet For he that is founde to haue borne no good wil vnto his wife not that is deade but that is gonne from him howe can he be a meete Maister for the Churche of God Nai rather to what quarrelles and accusations by meane of these twoo Wiues shal he not be subiect euery daie For you know although by the Lawe the Marriage of the Seconde VVife after the Diuorce of the firste be suffered yet the mater lieth open to many offences It appeareth saithe Chrysostome that he bare no good wil towardes his Former Wife not that nowe is deade but that is diuorced and so departed from him And therefore oftentimes growe many accusations and griefes bitwéene the Wiues the Children the Frendes and others for partinge of goodes for restoaringe of dowers and other like quarrelles For to haue spoken of good vvil or affection towardes the Former Wife being deade it had benne impertinent and to no pourpose Thus mutche toouchinge Chrysostomes iudgement vpon these Woordes of S. Paule The Husband of One VVife Notwithstandinge I denie not but certaine other Auncient and Learned Fathers haue taken it otherwise Laste of al M. Hardinge vnwares falleth into the same Negatiue Diuinitie that he so often and so mutche abhorreth For thus he saithe Wee denie vtterly that any man after that he hath receiued Holy Orders maye Marrie Neither can it be shewed that the Marriage of sutche was euer accoumpted lawful in the Catholique Churche It this tale be true then be al the Greeke Priestes Votaries as wel as the Latines But it is noted vpon the Decrées Graeci continentiam non promittunt vel Tacitè vel Expressè The Greekes make no Promisse of continente or Single Life neither Secretely nor Expressely And in the Councel holden at Ancyra it is concluded thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se Cōiugio Copulari quia sic manere non possunt Hi si postmodum Vxores duxerint in Ministerio maneant Proptereà quòd Episcopus illis licentiam dederit Deacons as many as be ordred if at the time of receiuinge Orders they made Protestation and saide that they vvoulde Marrie for that they finde not them selues hable so to continewe without Marriage if they aftervvarde Marrie let them continewe in the Ministerie for as mutche as the Bishop hath geuen them licence M. Hardinge I trowe wil not denie but Deaconship is one of the Holy Orders Yet Deacons at the time of theire Consecration makinge Protestation solemnely before the Bishop were licenced by this Councel to Marrie at any time afterward and the same Marriage contrarie to M. Hardinges position was euermore in the Catholique Churche accoumpted lawful So saithe Pope Steuin Graecorum Sacerdotes Diaconi aut Subdiaconi Matrimonio Copulantur The Greeke Priestes Deacons or Subdeacons are coupled in Matrimonie Vpon whiche woordes the Glose noteth thus Multi ex hac litera dixerunt quòd Orientales possunt contrahere in Sacris Ordinibus Many haue saide vpon occasion of this texte that the Priestes of the Easte Churche contrarie to that M Hardinge so certainely here assureth vs maye Marrie beinge vvithin Holy Orders And of the Priestes of the Weaste Churche Cardinal Caietane saithe Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae vt Vxorem ducat nulla existente causa Publicae Vtilitatis The Pope maie dispense withe a Priste of the VVeaste Churche to Marrie a VVife although there be no manner cause of Common Profite Athanasius saithe Multi quoque ex Episcopis Matrimonia non inierunt Monachi contrà Parentes liberorum facti sunt Many of the Bishoppes he saithe not al but Many haue not Married By whiche woordes he geueth vs to vnderstande that Somme haue Married Contrarievvise Monkes haue becomme Fathers of Children Cassiodorus writeth thus In illo tempore ferunt Martyrio Vitam finisse Eupsychium Caesariensem Episcopum ducta nuper Vxore dum adhuc quasi Sponsus esse videretur At that time they saie Eupsychius the Bishop of Caesaria died in Martyrdome hauing Married a VVife a litle before beinge as yet in manner a newe married man Likewise M. Hardinge mighte haue founde it noted in his owne Glose Dicunt quòd olim Sacerdotes poterant contrahere ante Siricium They saie that in Olde times before Pope Siricius whiche was about foure hundred yéeres after Christe it vvas lavvful for Priestes to Marrie But wée shal haue occasion to speake hereof more hereafter In the meane season good Christian Reader by these few as by a taste thou maiste easily iudge howe true it is that M. Hardinge telleth thée that Marriage in them that had receiued Holy Orders was neuer thought lawful in the Catholique Churche The Apologie Cap. 8. Diuision 2. And as Sozomenus saithe of Spiridion and as Nazianzene saithe of his owne Father wee saie that a good and diligente Bishop dothe serue in the Ministerie neuer the woorse for that he is Married but rather the better and with more hablenes to doo goode M. Hardinge VVere it not that the weight of these maters required an vpright and plaine dealinge for ciuilities sake I could
Touchinge Pius In Platina ye shal finde these wordes for one of that Popes saieinges Sacerdoâ—ibus magna ratione sublatas nuptias maiori restituendas videri As mutche to saie in English that Marriage was taken from Priestes with greate reason and that it semed it were to be restoared againe with greater This saieinge reporteth not that VViues were taken a waie from Priestes as you reporte neither that VViues ought to be restored to Priestes againe It speaketh onely of Marriage whiche as before a man enter into Holy Orders no Vowe beinge made is lawful so by orders taken a Vowe of chastâ—tie beinge solemly made is vtterly vnlawful If this saieinge had made so mutche for your pretensed Marriage as ye would men to beleue ye would neuer haue falsified it by sutch chauÌ„ge of woordes VVhether is be more expedient sutche as come to the clergy to be required to leade the Single life and to bind themselues thereto by Vowes or to enioie the common libertie of Mariage that we leaue to the Churche to discusse and order If Pius sawe many weightier causes for Priestes to haue VViues then for theire Single Life as ye pretende he did why did not he or you in his steede shewe vs what and how substantial they be If they be no better then you and your felowes haue vttered in your Sermons and wâ—tâ—inges hitherto they are not wortheâ—a Pipt nootte This saieing of Pius is wel to be weighed and scanned The B. of Sarisburie Who so euer shal wel consider the Fruites that haue growen of this trée maie easily iudge by whom it was planted Certainely S. Paule when he had géeuen rules touching the Cleregie that Bishoppes Deacons should be the Husbandes of One Wife immediately afterwarde in the same tenoure course of Speache saith thus The Sprite saithe plainely that in later times somme shal departe from the 〈◊〉 geeuinge eare vnto lieinge Sprites and to the Doctrine of Diuels vttering lies vnder Hypocrisie hauing theire Conscience burnte with a hote yron and therby made vnsensible Forebiddinge Marriage c. But M. Hardinge saithe there is no Lawe in the Churche to restraine Marriage and that Marriage is not nowe condemned by him and other of that side thought vnlawful Vniuersally in al menne for that he saithe was the Heresie of Valentinus Marcion Montanus and others but onely forebidden and thought vnlawful in a fewe By this answeare M. Harding maie séeme to make him selfe sommewhat better then was Valentinus and Marcion and other Olde Heretiques But further to healpe him and thorowly to cleare his Doctrine it wil not serue It is a CommoÌ„ knowen rule in yâ— Scholes Magis Minùs non mutant SpecieÌ„ Verily as he that killeth but a fewe menne is called a Mankiller Euen so he that Condemneth Marriage in a fewe muste likewise be called a Condemner of Marriage Neither dooth S. Paule when he prophesieth hereof say that somme should Condemne al kinde of Marriage Vniuersally in al manner of Menne but onely he saithe There shal be somme that shal forebidde Marriage Neither did al Heretiques Condemne Marriage in one sorte For somme of them condemned it Generally and thorowly and altogeather Somme others of them Condemned it onely in a fewe euen as M. Hardinge and his Felowes doo For thus S. Augustine writeth of the Heretiques named the Manichées Auditores qui appellantur apud eos Carnibus vescuntur agros colunt si voluerint Vxores habent Quorum nihil faciunt illi qui vocantur Electi Thei that emonge them be called Hearers doo bothe eate Pleashe and tille the grownde and Marrie Wiues too if they liste But no sutche thing maie they doo that be called Electi The Auditores or Hearers emonge the Manichées were as the laie people The Electi or Chosen were as the Cleregie These Heretiques the Manichées Condemned Marriage not generally in al sortes and degrées of menne but onely as M. Hardinge doothe in a fewe Yet were they Heretiques notwithstandinge and theire Doctrine was the Doctrine of Diuels S. Augustine saithe vnto them as he woulde also saie vnto M. Hardinge Non Concubitum sed vt longè antè ab Apostolo dictum est Verè Nuptias prohibetis Ye forebidde not Copulation or Cocubines But euen as the Apostle Prophesied loÌ„g before Verily and in deede ye forebidde Marriage Albeit it were but in a few All this M. Hardinge notwithstanding that it maie plainely appeare whoe 's Doctrine ye teache it shal be good and not form the pourpose briefely to disclose somme parte of it And here to passe ouer these woordes of Chrysostome Haec ipsa Coniunctio Maritalis malum est ante Deum This very Copulation of Man and VVife is euil before God And these of S. Hierome Quà m diu impleo Mariti officium non impleo officium Christiani As longe as I doo the de wtie of a Husband I doo not the devvtie of a Christian and other like Saieinges and Authorities before alleged Pope Innocentius in yâ— Condemnation of Marriage saithe thus Qui in Carne sunt Deo placere non possunt They that be in the Fleashe that is to saie in Marriage cannot please God And to this pourpose he allegeth these woordes of S. Paule To yâ— Cleane al thinges are Cleane But to the filthy and Infidelles wherby the same Innocentius vnderstandeth Married people nothinge is Cleane But boothe theire minde and theire Conscience is defiled Pope Siricius calleth Marriage Virium Luxuriam Foedas Cupiditates Vice Lecherie end Filthy Lustes One of your late Englishe Doctours of Louaine saith that the whole Easte Churche mainteining the lawful Marriage of Priestes euermore continewed there from the Apostles time vntil this daye mainteineth and contineweth a Schole of Filthinesse Further you maie remember that this rule is written in a Booke of your owne Doctrine and is geuen in Secrete as a Special Lesson vnto your Cleregie Si non Castè tamen cautè If thou deale not Chastely yet deale not Charily From whence had you this Doctrine M. Hardinge who set it firste abroche who taught it who coÌ„firmed it who allowed it If ye can say it is not yâ— Doctrine of the Diuel Yet verily I beléeue ye cannot saie it is in any pointe like the Doctrine of God S. Hierome hauinge occasion to speake of Antichriste saith thus Simulabit Castiratem vt plurimos decipiat He shal make a countrefeite shewe of Chastitie that he maie deceiue many Euen so S. Paule saith Habentes Speciem Pietatis Virtutem autem eius abnegantes Hauinge a colour of Godlinesse but the Power therof denieing vtterly But sommewhat to reliue your selfe ye allege these woordes of S. Augustine Ille prohibet Matrimonium Matrimonium qui illud Malum esse dicit non qui huic Bono aliud melius anteponit He forebiddeth Marriage that saithe Marriage is Euil and not he that before this thinge beinge Good
Petiliani speakinge of the place of the Psalme Sicut vnguentum in capite whiche the Heretike had alleaged saithe thus In hoc vnguento c. In this oinctement his will is to interpret the Sacramente of Chrisme he meaneth the Sacramente of Confirmation whiche in the kinde of visible signes is Holy as Baptisme is Lo S. Augustine calleth cofirmation a Sacramente S. Eusebius Pope namethe it a Sacramente in his third epistle written to al the Bisâ—hoppes of Tuscia and Campania Manus impositionis Sacramentum c. The Sacramente of imposition of Handes saithe he is to be kepte with greate reuerence whiche cannot be performed but by the high Priestes he vnderstandeth Bishoppes Melchiades nexte to Syluester before the Nicene Councel speakinge muche of Confirmation amonge other thinges saithe thus Duo haec Sacramenta Baptismi confirmationis separanda non sunt These twoo Sacramentes of Baptisme and Confirmation maye not be sundered Though these twoo Bishoppes were Popes yet they deserue credit forasmuche as they liued before that corruption crept into the Churche after your accoumpte and died Holy Martyrs That Penaunce is a Sacramente and so accoumpted amonge the Fathers it is so euident that who doubteth of it maie seeme not to haue perused their writinges S. Augustine in enchiridio ad Laurentium speakinge of Baptisme and Penaunce calleth bothe Salutaria Sacramenta healthful Sacramentes S. Ambrose signifieth him selfe to be of the same minde in his firste Booke de Poentientia Cap. 6. 7. and in the second Booke Cap. 2. though without puttinge thexpresse name of Sacramente But in the third Chapter of that Booke he putteth the name of Sacramente expressely Touchinge Order that is a Sacramente also by verdite of S. Augustine whom ye alleage for you Let vs heare what he saithe In his seconde Booke contra epist Parmentani Cap. 13. these be his wordes where he speaketh of Baptisme and of the Power to Baptize whiche is geuen in the Sacramente of Order Vtrunque euim Sacramentum est quadam consecratione vtiunque homini datur illud cum Baptizatur istud cum ordinatur Ideo in Catholica non licet vtrunque iterari Either of them is a Sacramente and with a certaine Consecration either is geuen to man the one when he is Baptized the other when he taketh Orders Therefore in the Catholike Churche it is not lawful either of them to be taken twise For the Sacramente of wedlocke besides other good and sufficient proufes that it is a Sacramente wee haue sundrie testimonies out of S. Augustine and other Doctours In the Churche saithe S. Augustine not onely the bande of mariage but also the Sacramente is so commended that it is not lauful for the husbande to deliuer his VVife to another He calleth wedlocke a Sacramente in many places of his workes De bono coniugali Cap. 7. 18. and in the. 24. Chapter of that Booke hee saithe Haec omnia bona sunt propter quae nuptiae bonae sunt Proles Fides SacramentuÌ„ All these thinges be good for whiche mariage is good issue Faithe the Sacramente Of extreme Vnction who doubteth whether it be a Sacramente let him reade the Epistle of Innocentrus the Firste ad Decentium Eugubinum Episcopum Cap. 8. where moste planely treatinge of it he nameth it a Sacramente Chrysostome interpreteth the place of S. Iames epistle for this Sacramente And so dothe Bede alleaging the place of S. Iames the sixth of Marke the Auctoritie of Innocentius and the custome of the Churche Seinge then we haue founde the seuen sacramentes expressely mentioned in the Fathers accordinge to the teaching of the Catholique Churche whereas ye teache men to beleeue there be but two and pretend that the Fathers spake of nomo I truste from henceforthe they wil take better aduise how they beleue your bare VVoorde without al prouse and with certaine danger of their soules forsake the Doctrine of the Churche whiche is the sure Pillour and ground of truthe as S. Paule saithe In this greate pointe Beza and ye of that side bee manifestly founde lyers The B. of Sarisburie To spende woordes without cause is affliction of the Sprite and losse of time M. Hardinge here bestoweth mutche laboure and allegeth many Doctours to winne that thinge that he might easily haue obteined without any sutche adoo For gentle Reader lefte that thou be deceiued and thinke there is somme weight in this heape of feathers wee wil graunt without force and freely that the Holy Catholique Fathers haue made mention not onely of Seuen as M. Hardinge here accoumpteth them but also of Seuenteene sundrie Sacramentes Tertullian calleth the Helue wherewith Elizaeus recouered the Axe out of the water Sacramentum Ligni the Sacramente of VVoode And the whole state of the Christian Faithe he calleth Religionis Christianae Sacramentum The Sacramente of Christian Religion S. Augustine in many places hathe Sacramentum Crucis The Sacrament of the Crosse Thus he saithe In hac Crucis Figura continetur Sacramentum In this Figure or Fourme of the Crosse there is conteined a Sacrament So saith Leo Crux Christi quae saluandis est impensa Fidelibus Sacramentum est exemplum The Crosse of Christe whiche was geuen to saue the Faitheful is bothe a Sacramente and also a Samplar S. Hierome saithe E latere Christi Baptismi atque Martyrij pariter Sacramente funduntur Out of Christes side the Sacramentes of Baptisme and Martyrdome are powred foorthe bothe togeather Leo calleth the promisse of Virginitie Sacramentum Quid eos manebit qui corruperine foedera Diuini Sacramenti VVhat shal becomme of them that haue broken the Couenante of the Heauenly Sacramente The Breade that was geuen vnto the Nouices or Beginners in the Faithe called Catechumeni before they were Baptized of S. Augustine is called a Sacramente S. Hilarie in sundrie places saith Sacramentum Orationis Sacramentum Esuritionis Sacramentum Scripturarum Sacramentum Fletus Sacramentum Sitis The Sacramente of Praier The Sacramente of Fastinge The Sacramente of the Scriptures The Sacramente of VVeepinge The Sacramente of Thirste S. Bernarde calleth the wasshinge of the Apostles foete a Sacramente Ablutio Pedum Sacramentum est quotidianorum peccatorum The VVasshinge of feet is the Sacramente of daily Sinnes Thus many and many moe Sacramentes it had benne easy for M. Hardinge to haue founde in the Catholique Learned Fathers Yet I trowe he wil not saie that either the Helue of an Axe or the whole Religion of Christe or a Crosse printed in the foreheade or Martyrdome or the Scriptures or a Vowe of Virginitie or the Breade geuen to the Catechumeni or Praier or Fastinge of Wéepinge or Thirste or Wasshinge of féete are the necessarie seuen Sacramentes of the Churche How be it wée wil not greately striue for the name It appeareth hereby that many thinges that in deede and by special propertie be no Sacramentes maie
stil the Substance of Breade and Nature of VVine The Substance and Nature of Breade are not changed The selfe same Breade as touchinge the Material Substance goeth into the bely and is caste out into the priuie Or that Christe the Apostles Holy Fathers praied not in that tongue whiche the people might vnderstande Or that Christe hath not perfourmed al thinges by that one offeringe whiche he once offered vpon the Crosse Or that the same Sacrifice was Vnperfite so that now we haue neede of an other M. Hardinge VVhat crake ye of a good parte of the VVorlde The greater is the number of those ye haue seduced the more greeuous shal be your iudgement There be not yet many yeeres paste that ye boasted of your poore small flocke alludinge to the fewnesse of the Flocke that liued with Christe in Fleashe and made their fewnesse an argumente of the sincere Truthe But nowe that through your euil teachinge the worlde groweth more to be dissolute and wicked ye boast of your number This is certaine touchinge groundes of truthe the Churche erreth not as that whiche enioyeth Christes promise and your Congregation teachinge the contrary muste therefore be taken for the Children of the Father of Lies Though tenne or twenty Masses were not saide in one daie by Christe the Apostles or Fathers as ye scoffe when the Faithe was firste Preached and fewe beleued no Churches whiche here not without prophane malice ye name Temples yet beinge builie this is no sufficient reason why we maie not nowe where the Faithe is generally receiued haue sundry Masses in one Churche in one daie Ye make muche a doo about bothe Kindes and to aggrauate the matter ye vse the odious terme of bannishinge the people from the Cuppe VVe teache the people for good causes to be contente with one Kinde doinge them to vnderstande they receiue the whole Body of Christe Fleashe and Bloude no lesse then if they receiued Bothe Kindes The Sacriledge whiche Gelasius speaketh of consisteth in diuidinge Christe and the same he imputeth to the Manichees as I haue an other where declared And therefore as that toucheth not vs who doo not diuide Christe but in the Sacramente geue to the people whole Christe so it sheweth you to be either sclaunderous or ignorant As for the tongue of the Churche Seruice how so euer Christe the Apostles and Holy Fathers praied the vse of the Latine tongue vsed in the Seruice of the Latine Churche is not by any reason or Auctoritie ye can bringe yet so farre disproued that the Churche ought to condemne the order from the beginninge receiued and hitherto continewed The B. of Sarisburie Wée make no crakes of our numbers M. Hardinge but humbly géeue God thankes that maugre al your practises and policies hath published and proclaimed the name of his Sonne in euery place through the worlde The foorth and force thereof greeueth you nowe as it did others your Fathers before you that cried out in an agonie What shal wee doo Al the worlde renneth after him Of them S. Cyril saithe Quicquid Christo credentium accesserit sibi detractum putant As many Faitheful Beleeuers as are gotten to Christe so many they thinke are loste from the selues Notwithstandinge the Truthe of God hangeth neither of many nor of fewe Liberius the Bishop of Rome saide sometime to the Arian Emperour Constantius Non si ego solus sum idcircò minor est ratio Fidei Although I be alone yet the accoumpte of Faithe is therefore no white the lesse Christe compareth the Kingedome of God vnto a peece of Leauen whiche beinge litle in quantitie the woman taketh and laiethe in a greate Lumpe of dough vntil the whole be al Leauened Chrysostome saithe Nemo paucitatem vestram deploret Magna enim est virtus Praedicationis Et quod semel fermentatum est rursus fermentum ad coetera efficitur Let noman bewaile the smal number of you For greate is the Vertue of Preachinge And who so is once Leauened is him selfe made Leauen to Leauen others It is noted in the Glose vpon the Clementines Veritas pedetentim cognoscitur Truthe is knowen by Litle and by Litle And S. Ambrose Constat Diluuium eodem numero quo cumulatum est esse diminutum It is knowen that the â—loudde in the time of Noe as it grewe by degrees so by degrees it abated Origen saithe Ego concitabo eos in non Gentem Nos sumus non Gens qui pauci ex ista Ciuitate credimus alij ex alia Et nusquam Gens integra ab initio credulitatis videtur assumpta I shal prouoke them by them that are no people VVee are they that were no people that Beleeue in Christe a fewe in this Cittie and a fewe in an other And neuer was there any Nation that was taken whole at the first beginninge of the Faithe The meaninge hereof is this that God calleth menne not al togeather but nowe a fewe nowe moe as vnto his secrete wisedome séemeth beste So is it writen in the late Councel of Basile Spiritus Sanctus non illuminat omnes eodem tempore Sed vbi vult quando vult spirat The Holy Ghoste doothe not geeue light to al menne at one time but breatheth where it wil and when it wil. This is the Counsel and the hande of God M. Hardinge Wée maie saie vnto you as Tertullian saide sometime vnto the Heathens Exquisitior quaeque crudelitas vestra illecebra est magis Sectae Plures efficimur quoties meâ—imur à vobis Semen est Sanguis Christianorum Your earnest crueltie is an entisemente and a prouocation vnto this Secte As often as ye recken vs ye finde vs moe and moe The Seede hereof is Christian Bloude Arnobius saide sometime vnto the enimies of the Crosse of Christe Nonne haec saltem fidem vobis faciunt argumenta credendi quâ—d iam per omnes terras in tam breui tempore paruo immensa nominis huius SacrameÌ„ta diffusa sunt At the leaste doo not these proufes make you beleeue that ye see the greate Secretes of this Name of Christe are powred abroade in so shorte space through al Countries Fighte not againste God M. Hardinge There is no Wisedome there is no Counsel againste the Lorde This is certaine ye saie touchinge the groundes of Faithe the Churche erreth not Whether your Churche haue erred or no and in what groundes it shal better appeare hereafter Truely S. Bernarde saithe of your Churche euen of your Churche of Rome Intestina insanabilis facta est plaga Ecclesiae The wounde of the Churche is within the bowelles and paste recouerie And againe Haec sunt infoelicissima tempora quae praeuidit Apostolus in quibus homines sanam Doctrinam non sustinent These be the vnhappy daies that the Apostle sawe before when Menne cannot abide sounde Doctrine This was S.
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
your side bothe sworne to the Pope bothe presente at your late Chapter at Tridente Yet thus doothe the one of them gréete the other Tu permanes in sensu damnato per Synodum Thou remainest stil in a sense condemned by the Councel Catharinus condemneth Cardinal Caietan for twoo hundred sundrie errours somme of them he calleth vvicked and Antichristian These Termes must néedes be very Metaphysical M. Hardinge that can yelde you sutche Heretical Antichristian errours The Apologie Cap. 6. Diuision 1. They were beste therfore to goe and sette peace at home rather amonge them selues Of a truthe Vnitie and Concorde doothe best becomme Religion Yet is not Vnitie the sure certaine marke whereby to know the Churche of God For there was the greatest Vnitie that might bee amongest them that woorshipped the Golden Calfe and amonge them whiche with one voice iointly cried against our Saueour Iesus Christe Crucifie him Neither bicause the Corinthians were vnquieted with priuate dissensions or bicause Paule did square with Peter or Barnabas with Paule or bicause the Christians vpon the very beginninge of the Gospel were at mutual discorde touchinge some one mater may wee therefore thinke there was no Churche of God amongest them And as for those personnes whome they vpon spite cal Zuinglians Lutherans in very deede they of bothe sides be Christians good Frendes Brethren They varie not bitwixte them selues vpon the Principles Fundations of oure Religion nor as touchinge God or Christe or the Holy Ghoste or the meanes of Iustification or of euerlastinge life but vpon one onely question whiche is neither weighty nor greate neither mistruste wee or make doubte at al but they wil shortely be agreed And if there bee any of them whiche haue other opinion than is meete we doubte not but ere it bee longe they wil put aparte al affections and names of parties that God wil reuele the truthe vnto them so that by better consideringe and searchinge out of the matter as once it came to passe in the Councel of Chalcedon al causes and seedes of dissension shal bee throughly plucte vp by the roote and be buried and quite foregotten for euer Whiche God graunte M. Hardinge These Defenders be like in conditions to suche honest women as commonly we call Scoldes Because vnitie pleaseth you not as beinge that through lacke whereof your newe Churche is of al good men detested and of the meanest very muche suspected ye saie it is not a sure and a certaine marke whereby to know the Churche of God Yeas Maisters amonge other notes and markes of the true Churche Vnitie is one Not euery Vnitie but Vnitie in the Holy Ghost whiche geueth life to that one Body the Churche whereof euery faithful is a member and Christe the Head and powring Charitie abroade in our Hartes so linketh al right beleeuers togeather in the bonde of peace as they al saie one thing thinke one thing sauer one thing The Vnitie that â—s the note and marke of the true Church whereof wee speake is that for whiche the Churche is called one â–ª and beinge gathered and knitte togeather professeth Vnitie of Faithe of good wil and mutual love togeather and of Sacramentes The Vnitie of them who worshipped the Golden Calfe and with one consent againste our Sauiour cried Crucifige was farre distant from the Vnitie whiche is a note of the Churche and is the woorke of the Holy Ghost Suche is the Vnitie of the Deuils who conspire against Christ and al his with one consente Such Vnitie is oftentimes in Theeues such Vnitie is founde in you and all your sectes For be ye neuer so diuerse and at variaunce within your selues yet ye ioâ—ne togeather in wicked amitie and Vnitie against the Church of Christ And therefore S. Augustine compareth you and all such as ye be to Samsons foxeâ— that were sundred by the heads and tied togeather by the tayles Neither saie we that amonge them who vary in small pointes and thinges not perteininge to the groundes of Faithe there is no Churche For all that certaine of the Corinthians in the Primitiue Churche were at square howe so euer Paule tolde Peter that he thought good though Barnabas and Paule agreed not about Iohn Marke yet were they of Christes Churche what els But where ye bringe this for excuse of the Luthâ—rans and the zwinglians and other sectes spronge out of them the cause is not like pardye For saie on what ye liste and lie so longe as ye liste their dissensions can not be dessembled muche lesse can they be accorded c. Yet lest they whose fortune is not to see ought thereof written els where should mistrust my reporte as all do espie your lyinge the woordes of Nicolaus Gallus your owne Doctor of Luthers scoole here I will rehearse Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae articulis de lege euangelio de iustificatione bonis operibus de Sacramentis c. The strifes sateth he that be amongest vs be not light nor of light matters but of the highe Articles of Christian â—octrine namely of the lawe and of the Gospel of iustification and of good woorkes of the Sacramentes c. Here as ye see he rekeneth vp a greate many of the weightiest pointes of our Religion whereof they dâ—ssent amonge themselues But I doubte what I maye call weighty and great seinge these good felowes call the controuersie whiche is betwixte the Lutherans and the zwinglians concerninge the Body of our Saucour Christe neither weighty nor greate But as they make a foule lie therein so do they also in sayinge they vary not betwixte them selues but vpon one onely question Of the dissension that is betweene the Lutherans and Zwinglians thus pittifully complaineth Nicolaus Amsdorffius in his Booke entituled Publica confessio purae Doctrinae him selfe beinge an earnest Lutheran The worlde goeth with vs worse and worse dayly All thinges doo prognosticase the vtter ruine of the Gospell and that in place of the Gospell we shall haue nothinge but mere errours and the same very notable Then after a fewe woordes nowe Brenttus saithe he and the Adiaphoristes they be a speciall secte of the Lutherans beinge at the Communication or conference at VVormes would not condemne zwinglius and Osiander because they were â—rimme men in the tongues and well seene in Humanitie And as for vs and our side because we refused to agree vnto that communication onlesse they were condemned they dressed vs vily with theire scoffes and railinges thrust vs out of the communication and compelled vs to goe awaie c. Item after a fewe There be that saie they condemne zuinglianisme but the preface of Brentius to Maister Iames the minister of Goppingen his booke witnesseth farre otherwise For there they goe about a Gods name to conciliat good father Luther and Zuinglius and make them friendes one with an other Quod
sutche And God him selfe saith Comme out from her ô my people leste ye be partetakers of her sinnes and leste ye receiue of her Plagues The Apologie Cap. 9. Diuision 3. But I put case an Idole be sette vp in the Churche of God and the same Desolation whiche Christe prophesied to comme stoode openly in the Holy Place What if somme Theefe or Pirate inuade and possesse Noes Arke These folkes as often as they tel vs of the Churche meane thereby them selues alone and attribute al these titles to theire owne selues boastinge as they did in times paste whiche cried The Temple of the Lorde The Temple of the Lorde or as the Phariseis and Scribes did whiche craked they were Abrahams Children Thus with a gaie and ioly shewe deceiue they the simple and seeke to choke vs with the bare name of the Churche Mutche like as if a Theefe when he hathe gotten into an other mans house and by violence either hathe thruste out or slaine the owner shoulde afterwarde assigne the same house to him selfe castinge foorthe of possession the righte Enheritour Or if Antichriste when he had once entred into the Temple of God should afterwarde saie This house is mine owne and Christe hathe nothinge to doo withal For these menne nowe after they haue leafte nothinge remaininge in the Churche of God that hath any likenesse of his Churche yet wil thei seeme the Patrones and the valiaunte maineteiners of the Churche Very like as Gracchus amongest the Romaines stoode in Defence of the Treasurie notwithstandinge with his prodigalitie and fonde expenses he had vtterly wasted the whole stocke of the Treasurie And yet was there neuer any thinge so wicked or so farre out of reason but lightely it mighte be couered and Defended by the name of the Churche For the Waspes also make honycombes as wel as Bees and wicked men haue companies like to the Churche of God Yet for al that They be not streight vvaie the people of God vvhiche are called the people of God neither be they al Israelites as many as are comme of Israel the Father The Arians notwithstanding they were Heretiques yet bragged they that they alone were the Catholiques calling al the reste now Ambrosians nowe Athanasians nowe Iohannites And Nestorius as saith Theodorete for al that he was an Heretique yet couered he him selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to wite with a certaine cloke colour of the true and Right Faith Ebion though he agreed in opinion with the Samaritanes yet as saith Epiphanius he woulde needes be called a Christian The Mahometistes at this daie for al that al Histories make plaine mention and themselues also cannot denie but they tooke their fist beginning of Agar the bonde vvoman yet for the very name and stockes sake chuse they rather to be called Saracenes as though they came of Sara the free vvoman and Abrahams true and lavvful vvife So likewise the false Prophetes of al ages whiche stode vp against the Prophetes of God and resisted Esaias Ieremie Christe and the Apostles at no time craked of any thinge so mutche as they did of the name of the Churche And for none other cause did they so fearcely vexe them and cal them Renegates and Apostatas then for that they forsooke their felowship and keapte not thordinaunces of the Elders Wherefore if we would folowe the iudgementes of those menne onely who then gouerned the Churche and would respecte nothinge els neither God nor his woorde it must needes bee confessed that the Apostles were rightly and by iust Lawe condemned of them to death bicause they fel from the Bishoppes and Priestes that is you must thinke froÌ„ the Catholique Churche and bicause they made newe alterations in Religion contrarie to the Bishoppes and Priestes willes yea and for al their spurninge so earnestly against it M. Hardinge VVhat a foolishe putcase and what a fond what if is that to saie VVhat if a pirate inuade the Arke of Noe As though God sate not at the sterne and had the belâ—e in his owne hande Antichriste can not sit in the temple of God vntil the vicare of Christe who keepeth possession be throwen out and then wil Christe come with his Angels to destroie the wicked man with the breath of his mouth Ye that are the berbingers of Antichriste are not yet able to cast out the lieutenant of Christe Ye heaue at the vnderministers Your maister wil accompleshe al iniquitie and he shal be the desolation that Christe spake of VVe vnderstande what ye shoote at But ye are ashamed to vtter plainely your blasphemie Ye would saie as it may seeme if ye durste that Christe is the desolation and that Antichrist is the true God In effect I do not greatly belie you Neither if the Apostles might go from the Bishoppes of Moses lawe therefore may ye departe from the vicare of Christe For the lawe of Moses is changed and the priesthod of Aaron is transferred But the lawe and priesthood of Iesus Christe tarieth for euer as Dauid said Thou art priest for euer according to the order of Melchisedech Ye hault too manifestly The B. of Sarisburie Antichriste ye saie cannot sit in the Temple of God vntil the Vicare of Christe who keepeth possession be throwen out So the olde Troians sometime saide Theire Cittie coulde neuer miscarrie while theire Palladium remained emongest them But who tolde you these straunge newes M. Harding Who made the Pope Christes Vicare general throughout the whole Churche Or who bade him keepe possession in steede of Christe Muste wee needes thinke that the whole state of Christes Churche hangeth onely of the Pope Or that if the Pope were not the Pope the Churche of Christe were not the Churche Or muste youre simple woorde nowe be taken for a Prophesie that Antichriste shal neuer enter into Goddes Temple before the Pope bee throwen oute This Fable woulde haue benne better furnished with more credite Verily whereas we saie vvee put case an Idole be set vp in the Churche of God Or vvhat if somme Theefe or Pirate inuade and possesse Noes Arke neither is this vvhat if so fonde as you woulde seeme to make it nor this Put case so impossible For S. Paule saithe Antichriste shal sitte in the Churche of God and shewe him selfe aboue al that is worshipped or called God that is to saie Beinge a Theefe and a Pirate he shal enter perforce into Noes Arke Nowe M. Hardinge If Antichriste maie sitte in the place of God mutche more maie he sitte in the place of Peter I wil not saie the Pope is Antichriste God wil reuele him in his time and he shal be knowen S. Iohn saithe This is the wisedome who so hath vnderstandinge let him recken the number of the Beaste Vpon whiche woordes Irenaeus welneare fifteene hundred yeeres agoe saithe thus The name of Antichriste expressed by that number shal be Latinus And he addeth
the whole drifte of the letter or the very bare woordes as they lie ye mighte easily haue seene that this onely was S. Cyprians meaning His woordes be these Post ista adhuc insuper Pseudoepiscopo sibi ab Haereticis constituto nauigare audent ad Petri Cathedram vnde vnitas Sacerdotalis exorta est à Schismaticis Profanis literas ferre nec cogitare eos esse Romanos quorum Fides Apostolo praedicante laudata est ad quos Perfidia habere non possit accessum After this hauing a False Bishop appointed vnto them by Heretiques they dare to take shipping and vnto Peters Chaire and vnto that Principal Churche from whence the Priestely vnitie grewe firste to carrie letters from Schismatiques and lewde menne Neither cōsider they that the Romaines are that people whose Faith is praised by S. Paule the Apostle vnto vvhome Vnfaithfulnesse of reportes tales can haue no accesse If yee doubte of this Exposition reade these woordes touchinge the same goeinge before in the same Epistle Roman cum Mendaciorum suorum merce nauigarunt Quasi Veritas post eos nauigare non posset quae Mendaces linguas rei certa probatione conuinceret They saile to Rome with the Marchandise of their Lies as though the Truethe coulde not saile after them that by proufe of the certaintie might controlle their lieing tongues This is that Vnfaithfulnesse that S. Cyprian speaketh of and not the Vnfaithefulnesse of Faithe and Doctrine Nowe touchinge this Appealinge and fleeing to Rome leste yee shoulde thinke by occasion of these woordes that S. Cyprian alloweth it or thinketh wel of it ye shal finde in the same Epistle y◠he vtterly misliketh it condēneth it For thus he saithe Acquum est pariter iustū vt vniuscuiusque causa illic audiatur vbi crimen admissum est It is meete and right that euery mannes cause be pleaded in that Countrie where the faulte was committed c. Againe Oportet eos quibus praesumus non circumcursare It is not meete that they ouer whome wee haue Jurisdiction should renne aboute the Worlde He meaneth to Rome And againe Nisi paucis desperatis perditis Minor videtur esse Authoritas Episcoporum in Aphrica constitutorum c. Onlesse a fewe desperate and wicked menne thinke the Authoritie of the Bishoppes of Aphrica is lesse then the Authoritie of the Bishoppes of Rome By these woordes S. Cyprian maketh the Bishop of Rome equal in Authoritie vvith him selfe and other Bishoppes Wherefore I muste conclude with other woordes of S. Cyprian in the same Epistle Haec est Frater vera dementia non cogitare quòd Mendacia non diu fallant Noctē tam diu esse quoad illucescat Dies O my Brother this in deede is very madnesse not to thinke that Lies cannot longe deceiue The Nighte lasteth no longer but vntil the Daie beginne to springe The Apologie Cap. 12. Diuision 1. 2. Or if there be no perile that harme maie come to the Churche what neede is there to reteine to no pourpose the names of Bishoppes For so it is nowe commonly vsed among them For if there be no Sheepe that maie straie why bee they called Shepeheardes If there be no Cittie that maie bee betraied why bee they called VVarchemenne If there bee nothing that maie renne to ruine why bee they called Pillers Anon after the firste Creation of the Worlde the Churche of God began to spreade abroade and the same was instructed with the Heauenly Worde whiche God him selfe pronounced with his owne Mouthe It was also furnished with Diuine Ceremonies If was taught by the Sprite of God by the Patriarches and Prophetes cōtinued so euen til the time that Christe shewed him selfe to vs in the fleshe This notwithstanding how often O good God in the meane while and howe horribly was the same Churche darkened and decaied Where was that Churche then when al fleashe vpon Earthe had defiled his owne waie Where was it when amongest the numbre of the VVhole VVorlde there were onely eight persones neither they al chaste and good neither whom Goddes wil was shoulde be saued aliue from that Vniuersal destruction and Mortalitie when Elie the Prophete so lamētabldy bitterly made his moane that onely him selfe was leafte of al the Whole Worlde whiche did truely and dewly worship God and when Esaie saide The Siluer of Goddes people that is of the Churche vvas become Drosse and that the same Cittie vvhiche aforetime had ben faithful vvas novv become an Harlot and that in the same there vvas no parte sounde throughout the vvhole body from the head to the foote Or els when Christe him selfe saide that the House of God vvas made by the Phariseis and Priestes a Denne of theues Of a truthe the Churche euen as a cornefilde except it bee eared manured tilled and trimmed wil in stede of Wheate bringe foorthe Thistles Darnel and Nettels For this cause did God sende euer among bothe Prophetes and Apostles and laste of al his own Sonne who might bringe home the people into the right waie and repaire anewe the tottering Churche after she had erred M. Hardinge These and the like places haue ben already alleaged of olde time against the Catholiques by the Donatistes as S. Augustine sheweth and of late yeeres by youre scholemaister Iohn Caluine of Geneua VVe neede not to studie for newe answeres to the argument made out of these and suche other places mutche fitter for this purpose then these are sithe that the same is so wel answered by S. Augustine Oftentimes saithe he Goddes worde rebuketh the wicked sortes of the Churche so as though al were suche and none at al remained good For thereby we are warned them in their certaine number to be called al as mutche to sale al the children of hel But Sirs what if the Churche at the beginning of the worlde and at the general drowning was of smal number And what if the Synagog were sometime quite extinguished Must it therefore folowe that the church also after that God hath geuen to Christe his Sonne the endes of the worlde to be his possession maie nowe be brought to a fewe and to faile altogether VVhere was the Churche saie ye when of al the worlde there were but eight persons and they onely saued aliue from the vniuersal destruction Forsooth they were in Noes Arke And nowe haue we our Noes Arke also in whiche who so euer abideth not the same is drowned Neither were the Prophetes and Apostles sent nor Christe came him selfe to repaire a newe the Churche whiche had in faithe wholy erred but both they were sent and he came that it shoulde not wholly erre The B. of Sarisburie It is true that ye saie In the Holy Scriptures this woorde Al is often vsed in steede of Many And thus ye saie it fared with the Synagog of the Ievves for that then the Faithful were sommetimes broughte vnto a smal number sommetimes
lies here be made at once VVhereas of al these neuer a one leadde his life at Rome but Laurence Valla who was a Canon of Laterane and this Defender saieth that al did there is one lie That al these might see the Popes secretes there be two lies That none of these foresooke the Catholike faithe there be three lies As for Laurence Valla he was not in euery pointe very sounde as it appeareth in his Booke of Free wil and in his annotations vpon the newe Testamente In althinges he handled he shewed him selfe newe fangled rather then groundedly lerned as wel in grammer and logike as in diuinitie But Mars lius of Padua to please the Emperouve Ludouicus Bauarus who liued aboue twoo hundred yeeres paste through malice conceiued againste Pope Iohn the xxij of whom the saide Ludouicus was for iuste causes excommunicate went so farre in schisme as at length he fel into Heresie And Abbot Ioachim whiles he reproued Peter Lombarde vttered Heresie contrarie to the Catholike faithe touchinge the Trinitie and therefore his booke was condemned by the Churche though his person was not condemned because he submitted him selfe and his writinges to the iudgemente of the Holy Romaine Churche as we finde in the Decretals That al these haue greately and often complained of the Bishoppes of Rome theire tyrannie and pride there be foure lies That they declared the Pope him selfe to be very Antichriste there be fiue lies And whereas to make this shameles lie you aske leaue so we aske leaue of you to tel it you and to challenge you of a lie and saieplainely vnto you that speaking of them al you belie them and that you shal neuer be able to proue that you saie of them Francis Petrarch the Italian Poēte and Baptiste of Mantua the Latine Poëte speake like Poëtes eche of them once in theire woorkes againste the euil manners of the Courte of Rome But what proufe maketh al this that the Romaine Churche that is to saie the Weast Churche whiche onely remaineth and euer hath remained whole and sound of Faithe erreth in Doctrine Or what argumente can you gather out of al these I wil not saie againste the life but againste the office Auctoritie and dignitie of the Bishop of Rome The argumente you can make hereupon is this Poëtes reprehende the vices of the Courte of Rome Ergo the Pope is Antichriste Or ergo the Catholike Churche erreth and is to be foresaken VVhat force is in this reason euery reasonable man be he neuer so meane of witte may soone iudge The B. of Sarisburie Your Comparison of Madde Dogges M. Hardinge becommeth wel the rest of your Courteous eloquence Who so shal marke howe vainely you snappe at what so euer ye can imagine is in your waie nowe at our Logique nowe at our Rhetorique nowe at our Greeke nowe at our Latine nowe at our Lamenesse nowe at our leane Cheekes nowe at oure thinne Beardes nowe at our Superintendenteshippes nowe at our Ministershippes nowe at oure Maistershippes nowe at our Mashippes for this is the sobrietie and grauitie of your speache and further howe greedily and egrely ye fasten your teeth and feede your selfe with Winde and are stil snappinge and catche nothinge although in regarde of manhood he spare to cal you a Madde Dogge as it liketh you to calle others yet he maie wel thinke you scarcely to be a sober man Christe founde faulte sommetime with the Bishoppes Sommetime with the Priestes Sommetime with the Scribes Sommetimes with the Phariseis Sommetime with the People Sommetime with theire Religion Sommetime with theire Traditions Sommetime with theire Ignorance Sommetime with theire Praiers Sommetime with theire Fastinges sommetime with theire Life Sommetime with theire Hypocrisie Sommetime with theire Crueltie And thus in your fantasie he ranne hither and thither vp and downe Yet I trowe ye wil not touche him with your Comparisons nor saie therfore as ye saie to vs he had a very vnquiet Heade Who so hath eies to see and considereth the miserable Abuses of the Churche of Rome touchinge either Life or Religion cannot lightly wante iuste mater to reproue Ye remember what Churche it is whereof S. Bernarde saithe A planta pedis vsque ad verticem Capitis non est Sanitas vlla Non est iam dicere vt Populus sic Sacerdos Quia nec sic Populus vt Sacerdos There is not one whole place from the sole of the foote to the toppe of the Heade Wee maie not nowe saie As is the People so is the Prieste For the People is nothinge so il as is the Prieste Ye saie these witnesses dwelt not in Rome and here in a smal matter ye haue noted a great lie Howe be it Bernarde the Abbate that dwelte furtheste of was twise in Rome and was Chiefe of Councel with Pope Innocentius in his greateste affaires Franciscus Petrarcha was made Poete in the Capitol and keapte Laura his Concubine in the eie of the Pope and had his moste aboade in Rome Laurentius Valla vvas Cauon of the Cathedral Churche in Laterane and leadde his Life and died in Rome Briefely S. Bernarde onely excepted al the reste were Italians and dwelte neuer far from Rome as it maie appeare by the plainenesse of theire speache vnderstoode somme parte of the déepeste Secretes of the Churche of Rome Marsilius Patauinus ye saie was an Heretique But what one Heresie he defended or before what Iudge he was conuicted or where he was either abtured or pounisshed for the same neither you nor any of al your Felowes haue hitherto tolde vs. Therefore wée muste thinke He vvas an Heretique vvithout Heresie as somme menne be Doctoures vvithout Diuinitie Ioachimus Abbas founde faulte with the Bishop of Rome And therefore he muste néedes be an Heretique As for that he is charged in the Popes Decretalles with erroure touchinge the Trinitie it is a greate Vntruthe as ye maie clearely perceiue by a Booke that Martin Luther hath pourposely written in his Defence But to comme neare the matter and to speake of the thinge that moste misliketh you S. Iohn saith Antichriste shal fitte in a Cittie builte vpon seuen Hilles and so is the Cittie of Rome Irenaeus saith The number of Antichristes Name shal be expressed by this woorde Latinus Sibylla saith The greateste terroure and furie of his Empiere and the greateste woe that he shal woorke shal be by the bankes of Tyber Whiche circumstances séeme plainely to painte out the Cittie of Rome S. Hierome saithe Antichristus fedebit in Templo Dei vel Hierosolymi vt quidam putant vel in Ecclesia vt veriùs arbitramur Antichriste shal fit in the Temple of God either at Hierusalem as somme thinke or els in the Churche of God it selfe vvhiche vvee take to be the truer meaninge S. Gregorie saithe Ego fidenter dico quo'd quisquis se Vniuersalem Sacerdotem vocat vel vocari defiderat in elatione
Pope is Antichriste For bothe Heauen Earthe knoweth he is not Christe The Apologie Cap. 18. Diuision 1. But forsomutche as these menne auouche the Vniuersal possession of the Catholique Churche to be their owne and cal vs Heretiques bicause we agree not in iudgemente with them let vs know I beseeche you what proper marke and badge hathe that Churche of theirs whereby it maie be knowen to bee the Churche of God Yewis it is not so harde a matter to finde out Goddes Churche if a manne wil seeke it earnestly and diligently For the Churche of God is sette vpon a highe glisteringe place in the toppe of an Hille and builte vpon the Fundation of the Apostles and Prophetes There saithe Augustine lette vs seeke the Churche there lette vs trie oure maters And as he saithe againe in an other place The Churche muste be shevved out of the Holy and Canonical Scriptures and that vvhiche can not be shevved out of them is not the Churche Yet for al this I wote not how whether it be for feare or for conscience or despaire of victorie these menne alwaie abhorre and flee the VVoorde of God euen as the Theefe fleeth the Gallowes And no woonder truely For like as menne saie the Cantharus by and by perisheth dieth as soone as it is laide in baulme notwithstandinge Baulme be otherwise a moste sweete smellinge ointemente euen so these men wel see their owne matte is damped and destroied in the VVoorde of God as if it were in poison Therefore the Holy Scriptures whiche oure Saueour Iesus Christe did not onely vse for Authoritie in al his speache but did also at laste seale vp the same with his owne Bloude these menne to the entent they mighte with lesse businesse driue the people from the same as from a thinge daungerous and deadly haue vsed to cal theim a Bare Letter Vncertaine Vnprofitable Doūbe Killinge Deade whiche seemeth to vs al one as if they shoulde saie The Scriptures are to no pourpose or as good as none at al. Hereunto they adde also a Similitude not very agreeable how the Scriptures be like to a Nose of VVaxe or a Shipmans Hose how thei may be fashioned and plied al manner of waies and serue al mennes turnes M. Hardinge VVhere ye saie the Churche is builded vpon the Fundation of the Apostles and Prophetes and shewed by the Holy Canonicall Scriptures we confesse the same with S. Augustine VVhen ye adde the Churche whiche can not be shewed out of the Scriptures to be no Churche we saie that though S. Augustine haue no suche woordes in the Chapters whiche ye alleage in the Margent yet were it neuer so muche graunted that he had those woordes in that place they shoulde make nothinge for your pourpose S. Augustine in that Booke disputeth againste the Donatistes who would restraine the Catholike Churche to the onely Countrie of Aphrike denieinge other Christen menne to be members thereof S. Augustine refutinge their Heresie declareth the Sonne of God to be Heade and all the true Faithfull to be the Body of the Churche and that it is not sufficient to holde with the Head alone or with the Body alone but we muste holde with bothe together if we will be saued The Donatistes did graunte the Heade Iesus Christe and denied his Body the Churche For this cause saithe S. Augusiine Ipsum Caput de quo consentimus ostēdat nobis Corpus suum de quo dissentimus Let the Heade vpon whom we agree shewe vnto vs his Body whereupon we disagree The Head is Christe who spake firste by his Prophetes afterwarde by him selfe and laste of all by his Apostles In his igitur omnibus quaerenda est Ecclesia In all these saithe he the Churche muste be sought If thou marke good Reader that whiche I haue here rehersed out of S Augustine it is to be seene that he bindeth not the proufe of the Churche simply to the Holy Scriptures but onely in a case when he hath to doo with an Heretike who wil not admitte the auctoritie of the Churche Therefore a true Churche maie be founde whiche is not shewed in the Scriptures so the contrarie thereof be not shewed in the Scriptures Now if these Defenders will haue that to be no Churche which can not be shewed out of Scriptures they shall vnderstande that as therein they plaie the Donatistes so we must needes folow's Augustine in bringinge Scripture against them not as the onely proufe in deede whiche they falsely saie but as a very good and chiefe kinde of proufe moste profitable in all cases and necessary at suche time as the aduersarie will admitte none other proufe c. VVherefore it remaineth that it is the Synagog of Antichriste and Lucifer VVho as he fell out of Heauen like a lightninge so he maketh a blase and shewe of a Churche in the Earthe for a time But as we can tell when it was not borne so shall it not be longe but that through Gods power it will vanishe awaie dispersed and be scattered by the lightsome Maiestie of Christes true Churche whiche from S. Peters time to this daie florisheth in her Head the Bishop of Rome and in her members throughout the worlde vvhiche abide in the Vnitie of the same Bishop VVee esteeme and vnderstande the Scriptures to be the sense and the woorde If they can pretende the bare woorde they thinke themselues good inough to make a sense of their owne VVhiche bare woorde as they misuse it Pighius perhaps compareth to a nose of waxe But the Scriptures he neuer meante to dishonour with that similitude If it were lawfull for vs to vse Scripture after our owne interpretation as they doo we shoulde not lacke sufficient matter in the Holy Bookes to ouerthrowe by our owne applieinge all theire false opinions and Heresies But we are bounde to that religious awe and reuerence of them that excepte we haue an Authour to auouche the sense whereof we take holde we dare bringe foorthe nothinge And yet reade our Bookes who will he shall lacke neither Scriptures in them nor witnesses of our interpretation in any controuersie of this age Let it be agreed that for decision of controuersies suche sense of the Scriptures be taken for Scripture whiche the Holy Ghost hath taught the Churche and then let the worlde iudge who flieth the woorde of God as the Theefe dothe the Gallowes The B. of Sarisburie Contrarie to that wée haue here alleged of S. Augustine ye saie A true Churche maie be founde whiche is not shewed in the Scriptures Whereby it appeareth ye are lothe your Churche shoulde comme to the trial of this Standerde But for as mutche as this quarrel groweth of S. Augustine let S. Augustine him selfe be the Iudge And to allege a fewe woordes in stéede of many thus he saithe Vtrùm ipsi Ecclesiam teneant Diuinarum Scripturarum Canonicis Libris ostendant Ecclesiam Christi
sicut ipsum Caput Christum in Scripturis Sanctis Canonicis debemus agnoscere VVhether they haue the Churche or no let them shewe by the Canonical Bookes of the Holy Scriptures VVee muste knowe the Churche of Christe euen as wee likewise knowe Christe whiche is the Heade of the Churche in the Holy Canonical Scriptures Againe he saithe Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat The Holy Scripture sheweth the Churche without any doubtefulnesse Againe Quaestio est vhi sit Ecclesia Quid ergo facturi sumus Vtrùm in verbis nostris eam quaesituri an in Verbis Capitis sui Domini nostri Iesu Christi Futo quòd in illius potiùs Verbis eam quaerere debemus qui Veritas est optimè nouit Corpus suum The question or doubte is where the Churche should be What then shal we doo VVhether shal wee seeke the Churche in our owne woordes or in the VVoordes of her Heade whiche is oure Lorde Iesus Christe In my Iudgemente wee ought rather to seeke the Churche in his VVoordes for that he is the Truthe and beste knoweth his owne Body Againe Non audiamus Haec dico Haec dicis Sed audiamus Haec dicit Dominus lbi quaeramus Ecclesiam Ibi discutiamus causam nostram Let vs not heare these woordes This saie I This saiste thou But these woordes set vs heare Thus saithe the Lorde there let vs seeke the Churche there let vs discusse oure cause And againe Nolo Humanis Documentis sed Diuinis Oraculis Sanctam Ecclesiam demonstrari I wil not haue the Holy Churche to be shewed by Mannes Iudgemente but by Goddes VVoorde Likewise saithe S. Chrysostome Nunc nullo modo cognoscitur quae sit vera Ecclesia Christi nisi Tantummodò per Scripturas Now can noman knowe whiche is the true Churche of Christe but Onely by the Scriptures Againe he saithe in like fourme of woordes Volens ergo quis cognoscere quae sit Vera Ecclesia Christi vnde cognoscat in tanta confusione similitudinis nifi Tantummodo ' per Scripturas If a man be desirous to knowe whiche is the true Churche of Christe how can he know it in sutche a confusion of likenesse but Onely by the Scriptures These woordes be so euident and so plaine that noman with modestie maie wel denie them And whereas you saie Al this notwithstandinge A true Churche maie be founde whiche is not shewed in the Scriptures S. Ambrose saithe Ecclesia fulget non suo sed Christi Lumine The Churche shineth or is knowen not by her owne Lighte but by the Light of Christe whiche is by the VVoorde of God And chrysostome saithe Qui Sacra non vtitur Scriptura sed ascendit aliunde id est non concessa via hic Fur est Latro Who so vseth not the Scripture but geateth vp an other waie that is by a waie that is not lawful he is a Theefe and a Murtheier Againe he saithe Hierusalem hîc semper Ecclesiam intellige quae dicitur Ciuitas Pacis cuius Fundamenta posita sunt super Montes Scripturarum Here by Hierusalem euermore vnderstande thou the Churche whiche is called the Cittie of Peace The Fundations whereof are saide vpon the Mountaines of the Scriptures Ye magnifie your Churche of Rome and saie It shieth on highe vpon the Mounte Yet S. Bernarde saithe to the Pope and his Cleregie as it is alleged before Vos estis Tenebrae Mundi Ye are the Darkenesse of the VVorlde Therefore ye maie not wel vaunte your selues so mutche of the brightnesse of your Beames As for that ye cal our Churche the Synagoge of Lucifer and Antichriste we maie wel suffer it to blowe euer as the vaine vnsauery smoke of somme impatiente Cholerique humoure Our cause is not the woorse M. Hardinge in the Iudgemente of the wise for that you haue learned so readily to speake il But what Louanian vanitie is this to saie The Members of the Churche of Christe abide in the Vnitie of the Pope What Scripture or Doctoure or Father euer tolde you of sutche Vnitie S. Paule saith Wee are alone not in the Pope but in Christe Iesu And what so greate Vnitie can you saie there is or hathe benne in your Popes Platyna saithe Post Stephanum semper haec consuetudo seruata est vt acta Priorum Pontificum sequentes ant infringereat aut omnino ' tollerent It hathe benne an ordinarie custome emonge the Popes euer sithence the time of Pope Steuin that the Popes that folowed afterworde would euermore either breake or abolishe the Actes of the Popes that had benne before them Erasmus saith Iohannes 22. Nicolaus totis Decretis inter se pugnāt idque in his quae videntur ad Fidei negotium pertinere Pope Iohn 22. and Pope Nicolas in theire whole Decrees are contrarie the one againste the other yea and that in maters that seeme to belonge to cases of the Faithe To be shorte the Popes haue fouly corrupted the Scriptures they haue corrupted the Decrees Canons of Councelles they haue benne Sorcerers Idolaters Scribes Phariseis Thei haue benne Arian Heretiques Nestorian Heretiques Monothelite Heretiques Montaniste Heretiques thei haue mainteined damnable Heresies against y◠Godhed of Christe against y◠Personne of Christe against y◠VVil of Christe against the Immortalitie of the Soule they haue henne contrarie to themselues one directly and expressely againste an other Yet muste the Pope beare vp the whole Churche of God euen as Atlas beareth vy the Heauens and onlesse al the worlde abide in him is there no Vnitie in the Churche Thus saith Hosius Vnum praeesse toti Ecclesiae vsque ade ò est necessarium vt absque hoc Ecclesia Vna esse non possit It is so necessarie a thinge that one haue the gouernmente of the whole that otherwise the Churche of God cannot be One. Likewise it is noted in the Popes ovvne Gloses vpon his Decretalles Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnum est caput Supremum scilicet Papa It is plaine that the Churche is one for that in the Vniuersal Churche there is one Supreme Heade that is the Pope An other of your Doctours doubteth not to steppe yet a litle farther and thus to expounde the woordes of Christe Fiet Vnū Ouile Vnus Pastor Quod quidem de christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco eius There shal be one Folde and one Shepehearde These vvoordes vvee maie not vnderstande of Christe but of somme other Minister that ruleth in his roome By whiche Doctours Catholique Iudgemente wée finde that the Vnitie of the Churche hangeth not of Christe but of the Pope But these be ouer vaine and grosse vanities For though the Pope were no Pope yea though Antichriste were the Pope yet is Christe hable to holde his Churche in perfite Vnitie S. Paule saithe Christus est
Holy Father and allege his woordes otherwise then they be Secondely he saithe It was not the Image of Christe that Epiphanius found painted in the Vele but somme other prety thing he knoweth not what Lastely he saithe Epiphaniusr reproueth not generally al sutche Veles so painted but onely that one Vele that he founde For trial hereof I referre mée self to the Original The woordes thereof be these Inueni ibi velum pendens in foribus eiusdem Ecclesiae tinctum atque depictum habens Imaginem quasi Christi aut Sācti cuiusdam Non enim satis memini cuius Imago fuerit Cùm ergo hoc vidissem in Ecclesia Christi contra Authoritatem Scripturarum Hominis pendere Imaginem scidi illud magis dedi consilium Custodibus eiusdem loci vt pauperem mortuum eo obuoluerent efferrent c. Quaeso vt iubeas Presbyteros eiudem loci praecipere in Ecclesia Christi istiusmodi Vela quae contra Religionem nostram veniunt non appendi Decet enim honestatem tuam hanc magis habere sollicitudinem vt crupulositatem tollat quae indigna est Ecclesia Christi populis qui tibi crediti sunt I founde there a Vele hanginge at the entrie of the Churche stained and painted and hauinge the Image as it were of Christe or of somme Saincte For whose Picture it was in deede I doo not remember Therefore when I sawe the Image of a man to hange in the Churche of Christe contrarie to the commaundemente of the Scriptures I tare it in sunder and gaue counsel to the Wardens of that Churche that they shoulde winde and burie somme poore body in it c. I beseeche you charge the Priestes of that place that they commaunde that sutche Veles as be contrarie to our Religion be no more hanged vp in the Churche of Christe It behooueth your reuerence to haue care hereof that this Superstition vnmeete for the Churche of Christe and vnmeete for the people to thee committed be remoued Nowe iudge you M. Hardinge wherein wée haue falsified this Learned Fathers woordes You saie He speaketh not one woorde againste the Image of Christe or his Sainctes I beséeche you then againste what other Image speaketh he Epiphanius saithe plainely It had the Image as it vvere of Christe or of somme Saincte You saie He founde faulte with that Vele onely not with any other Once againe I beséeche you telle vs what had the Image of Christe or of his Sainctes offended Epiphanius more then other Images If the Image of Christe maie not be suffered in the Churche of Christe what Image then maie be suffered What cause of difference can you imagine that any other Veles should be allowed rather then this Your answeare is this VVee cannot saie any thinge determinately thereof Whereby it appereth ye woulde faine saie somewhat if ye wiste what Yet muste wée be ouerruled by al and euery your determinations yea although you your selfe confesse ye can determinately determine nothinge Notwithstandinge the Anciente Fathers of the Churche haue longe sithence determinately and plainely iudged againste you Lactantius saithe in plaine woordes Non est dubium quin Religio nulla sit vbicunque Simulachrum est Out of al doubte there is no Religion where so euer there is an Image Tertullian saithe Idolum tam fieri quà m coli Deus prohibet Quanto ' praecedit vt fiat quod coli possit tantò prius est ne fiat si coli non licet Facio ait quidam sed non colo quasi ob aliquam causam colere non audeat nisi ob quam facere non debeat Scilicet ob Dei offensam vtrobique Imò tu colis qui facis vt coli possit God hath forebidden an Image or an Idole as wel to be made as to be woorshipped As farre as makinge goeth before woorshippinge so far is it before that the thinge be not made that maie not be woorshipped Somme man wil saie I make it but I woorship it not As though he durste not to woorship it for any other cause but onely for the same cause for whiche he ought not to make it I meane bothe waies for Goddes displeasure Nay rather thou woorshippest the Image that geuest the cause for others to woorship it Therefore S. Augustine speakinge of the Image of God the Father saithe thus Tale simulachrum Deo fingere nefarium est To diuise sutche an Image for God it is abominable Theodorus the Bishop of Ancyra saithe Sanctorum Imagines Species ex Materialibus coloribus formati minimè decorum puramus Manifestum enim est quòd vana sit huiusmodi cogitatio Diabolicae deceptionis inuentum Wee thinke it not conueniente to Painte the Images of Sainctes with Material or Earthly colours For it is euident that this is a vaine Imagination and the procuremente of the deceitefulnesse of the Diuel To like yourpose writeth Epiphanius Estote memores dilecti Filij ne in Ecclesias Imagines inferatis neque in Sanctorum Coemiterijs eas statuatis Sed perpetuò circumferte Deum in cordibus vestris Quin etiam neque in domo communi tolerentur Non enim fas est Christianum per oculos suspensum teneri sed per occupationem mentis My deere Children be yee mindeful that ye bringe no Images into the Churches and that yee erecte vp none at the burialles of the Sainctes But euermore carrie God in your Hartes Nay suffer not Images to be no not in your priuate Houses For it is not lawful to leade a Christian man by his eies but rather by the studie or exercise of his minde For this cause Epiphanius saithe The Superstition of Images is vnfitte for the Churche of Christe The Apologie Cap. 3. Diuision 4. The olde Fathers Origene Chrysostome exhorte the People to reade the Scriptures to buye them Bookes to reason at home bitwixte them selues of Diuine maters VViues with their Husbandes Parentes with their Children These menne condemne the Scriptures as deade Elementes and asmutche as euer they maie barre the People from them M. Hardinge Partely it is true partely false that you saie Origen exhorteth all to resorte to the Churches in the Holy daies and there to heare the woordes of God and thereof afterwarde to thinke earnestly and to meditate on the Lawe of God and to exercise their mindes in it daie and night in the waie in their house in their bedde and when they rise This holde we withall and be desirous the people beare awaie that the true and Godly Preachers teache them in the Churche and that they thinke of it and put it in dayly practise of life For els to what serueth all our Preachinge Chrysostome Hom. 2. in Math. speaketh against them whiche contemned the Scriptures and saide they were no Monkes but had wiues and Children and care of householde As though it perteined not to maried men to reade any parte
al theire Holy Seruice to be defiled if it be donne by a good and honest man that hath a Wife M. Hardinge It was not for your pourpose Sirs to vse true dealinge and to alleage the woordes as they are in that olde Councel For they speake of an external Sacrifice whiche the Churche calleth the Masse The same it behoued you to dissemble leste ye bewraied your cause The woordes be these If any man make a difference of a Prieste who hath benne married is though when he sacrificeth a man might not communicate with his oblation be he accursed Those fathers speake euidently of a Prieste who hath sometime ben maried that is to saie before his Priesthode For after Priesthode it was neuer bearde sithens the time of Christe that any Prieste might marie by the Lawe either of the Greeke or of the Latine Churche VVe therefore condemne the mariages of Priestes whiche be made after the takinge of holy orders and saie that he is no good and honeste man but an incestuous Aduouterer that marieth afterwarde The B. of Sarisburie To answeare al your trifles M. Hardinge it were too longe Wée refuse not the names of Oblation or Sacrifice Wée knowe that the Holy Ministration is Commonly so called by the Aunciente Fathers For that as Chrysostome saith it is the Memorie the Remembrance the Samplare the Token of that one Sacrifice that Christe once offered in his Body vpon the Crosse Howe be it the reason hereof that ye would séeme to wreast out of yâ— Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very simple and bewraieth in you either wante of skil or greate corruption For beinge learned in the Greeke tongue ye muste néedes knowe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a Sacrifice but a Ministerie or publike Seruice Plutarchus saithe thus Lictores quasi Litores dicebantur quo'd essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby it appeareth that the Common Hangeman of the Cittie was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche I trowe M. Hardinge yee would not haue to be called a Sacrificer a Sacrifice Pachymeres in his Annotations vpon Dionysius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Diaconos aut eos qui nunc Hypodiaconi appellantur He câ—lleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called Deacons or Subdeacons S. Paule speaking of Kinges Ciuile Princes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut Ministri Dei sunâ— I recken ye wil not saie that either Deacons or Subdeacons or Kinges or Princes had Authoritie to Minister the Holy Communion or as you saie to offer vp the Daily Sacrifice Where as S. Luke saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrantibus illis Chrysostome demaundeth this question Quid est Ministrantibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answeareth Praedicantibus Whereby it appeareth that the Apostles Sacrificinge was theire preachinge It had benne ouer mutche vaâ—itie to note theisâ— thinges had not your vaine quarrel geuen the occasion Certainely there is no mention in the said Councel of Gangra either of your Masse or of your External Sacrifice After Priesthood ye saie it vvas neuer heard sithence the time of Christe that any Prieste might Marrie by the Lavve either of the Greeke or of the Latine Churche This warrant were vndoubtedly true if euery your woord were a Gospel But what if your owne Glose that is to saie the very Ground mother of your Diuinitie stand against you saie Ye warrante vnwisely or if that mislike you vnaduisedly ye knowe not what Verily vpon the Popes owne Decrees ye shal finde it noted thus Multi ex hac Litera dixeruntâ— quâ—d Orientales possunt contrahere in Sacris Ordinibus Of these woordes many haue geathered that yâ— Priestes of the Easte Churche maie marrie being within Holy Orders Nicephorus saith that Eupsychius being a Prieste at Cesaria in Cappadocia married a Wife a litle before that he was Martyred The like he séemeth to write of Apollinaris the Elder that beinge a Prieste Married a Wife at Laodicea In the Councel holden at Ancyra there is a Canon written thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se coniugio copulari quia sic manere non possunt hi si postmodùm vxores duxerint in Ministerio maneant proptereà quâ—d â—is Episcopus licentiam dederit Deacons that receiue orders if at the time of theire admissâ—on they make protestation and saie they wil be married for that they cannot otherwise contine we if they aftervvarde Marrie let them remaine in the Ministâ—â—â— for that the Bishop hath already dispensed with them Chrysostome speaking of the Marriage of Bishoppes saithe thus Quamuis Nupâ—ae plurimum difficultatis in se habeant ita tamen Assumi possunt vt perfectiori vitâ—â—â—â—pedimento non sint Notwithstanding Marriage haue in it mutche trouble yet so it maie be Taken that it shal be no hinderance to perfite life He saith Marriage maie be Taken or chosen And he speaketh namely of the Marriage of Priestes Bishoppes Erasmus saithe The Priestes of the Greeke Churche this daie notvvithstanding theire Orders Marrie Wiues The like writeth Cornelius Agrippa against the Louanians Your owne Glose vpon yâ— Decrees â–ª as I haue alleged before noteth thus Dicunt quâ—d olim Sacerdotes poterant contrahere ante SiriciuÌ„ Thei saie that in olde times before Pope Siricius it was Laweful for Priestes to contracte Matrimonie Likewise Cardinal Caiâ—tane saith Nec ratione nec Authoritate probari potest quâ—d absolutâ— loquendo Sacerdos peccet contraheÌ„do Matrimonium It cannot be proued neither by Reason nor by Authoritie speakinge absolutely that a Prieste offendeth God in Maâ—â—â—nge a Wife So likewise saithe Anselmus in a Dialogue bitwéene the Maister and the Scholare touchinge these maters Defideramus certificaâ—i tua Sotione super Vulgari in toto Orbe quaestione quae ab omnibus pené quotidié ventilatur adhuc lis indiscussa celatur Scilicer An liceat Presbyteris post acceptum ordinem Vxores ducere Wee are desirous by your Answeare to be certified aboute this Common question that is nowe tossed through the worlde and as yet lieth vndiscussed I meane vvhether a Prieste beinge vvithin Orders maie Marrie a VVife Hereby it appeareth that in the time of Anselmus whiche was aboue a thousande yéeres after Christe this mater laie in question and was not yet discussed If ye knewe these thinges before M. Hardinge ye were to blame to dissemble them if ye knewe them not ye were to blame to controlle them I doubt not but it maie appeare by these fewe that sithenâ—e the time of Christes Resurrection sundrie Priestes beinge within Holy Orders haue married Wiues and that not onely in the Gréeke Churche but also in the Churche of Rome The Apologie Cap. 3. Diuision 9. The Auncient Emperoure Iustinian commaunded that in the Holy Administration al thinges should be pronounced with a cleare lowde
Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y◠Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let
some deale here before These be the matters wherein you and your ignorant felow ministers gladly shewe your vile railinge and scoffinge eloquence Yet concerninge the doctrine of pardons least I saie nothinge this much I haue thought good to saie here In the Sacramente as wel of Baptisme as of penaunce al the bandes of sinne are loosed and the whole euerlastinge paine due to sinne is forgeuen At Baptisme no temporall paine is enioyned to vs because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie into the Churche But if afterwarde we abuse his mercie returninge againe to filthy sinne Christe would our seconde thirde and al other reconciliations from thence foorth to be with due satisfaction not of his dreadful angre whiche onely his bloude and the Sacrament of penaunce by due contrition and confession in deede or in vowe receiued is able to remoue but with satisfactiō of such temporal paine as his mercifull iustice required bothe of all others from the beginninge and namely of Kinge Dauid To whome confessinge his faulte Nathan saide Our Lorde hath put a way thy Sinne thou shalte not die Beholde the forgeuenesse of the mortal sinne and of the euerlastinge paine due to the same But yet so is it forgeuen that withal it is transferred into a temporal satisfaction VVhat was that It foloweth in the storie that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name the childe borne of the wife of Vrias should surely die And so it came to passe If the death of a Sonne be so greuous a punishment to a good Father that King Dauid was content to praie to faste to lie on the groūde afflicting him selfe seuen daies onely to trie whether he might as it were by exchaunge bie out the death of his Sonne and yet so could not obteine his desire we may be most certaine that the very best frendes of God sinning after Baptisme or circuncision whiche in the olde lawe stode in place thereof muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer if farther grace be not founde by some other waie This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce VVhiche if it be not fulfilled in this life vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them our Sauiour hath geuen vs to vnderstande sayinge That the sinne against the Holy Ghost shal not be forgeuen neither in this worlde nor in the worlde to come whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come VVell this satisfaction may notwithstanding be fulfilled more then one waie For a man beinge once by the Sacrament of penaūce iustly reconciled to the mystical Body of Christe which is his Church wherein as the Prophete saithe a faithfull man is made partaker of al that feare God and keepe his commaundementes we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al that the defect of one may be in spirituall causes supplied out of the plenty of all others his felowe membres accordinge as the Apostle saithe Beare ye one an others burdens And because the Head whiche is Christe is the chiefe membre of all and farre more then all the rest such influence is from him deriued throughout his mysticall Body that euen his death may as well inwardely by charitie as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactiō which after the Sacrament of penaunce is lefte vnforgeuen And that is by such authoritie as Christ gaue to Peter saying To thee I will geue the Keies of the Kingedome of Heauen and what so euer thou bindest in Earth it shal be bounde also in Heauen and what so euer thou loosest in Earth it shall be loosed also in Heauen Lo what so euer Peter looseth in earth it shall be loosed in the sight of God If therefore the Pope who succedeth Peter do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce but also the bande of Temporall paine whiche remaineth yet due to to the Sinne it is vndoubted that suche paine is loosed in the sighte of God The cause of loosinge must be not onely the will of the Pope who is put in Authoritie to builde and not to destroy to dispense and not to lauishe but a reasonable change or recompence substituted in that behalfe suche as apperteineth to the Honour of God or to the profite of soules As mainteininge warr and fightinge against infidels for the defence of Christendome recouery of the Sepulchre of Christe succouringe widowes Orphanes or other poore persons the buildinge or mainteininge of Holy places the visitinge of Prisons and Martyrs toumbes or any like Deuout and Charitable deedes VVhiche whiles the faithfull Christian dothe obediently performe although otherwise the thinge enioyned be not great he may obteine remission also of that temporall satisfaction whiche was left in penaunce vnremitted This kinde of Pardon S. Paule gaue to that notorious sinner who at Corinth had his Fathers wife and was for that faulte separated from the Churche of God to be afflicted temporally in his fleashe But when the Corinthians had informed S. Paule of his earnest and true repentance and had shewed their owne fauour and good willes towarde him the Apostle answeareth VVhome yee forgeue ought I also forgeue for I also in that I haue forgeuen if I haue forgeuen ought for your sakes in the person of Christe I haue forgeuen it VVell we are assured the Apostle speaketh of forgeuinge such afflictions as the partie was in by reason he was deliuered out of the defence of holy Church to that state where the Deuill as S. Chrysostome vpon that place noteth Pro solutione Peccatorum for payment of his Sinnes might vexe him and wherein suche persons beinge put to their penaunce vsed to remaine for a certaine space of moneths or yeeres vntill their penaunce were done and expired Now the reconcilinge of the man not yet hauing done due satisfaction before his ordinary time is a pardon VVhich the Apostle saithe he dothe geue in the person of Christe as hauinge auctoritie of him to doo it and for the Corinthians sakes as who were able by their Holy Praiers and common sorowe whereof the Apostle speaketh to make recompence for that whiche lacked on the behalfe of his owne satisfaction If this muche doo not satisfie any man desiringe to be fully resolued herein let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester The B. of Sarisburie These obiections ye saie in your pleasante homely comparison are as common with
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
Embassadoure that he is the Angel of the Lorde of Hostes from whose mouthe thou arte commounded to require the Lawe This thinge onely Christe would haue thee to consider Be it Iudas for as mutche as he is an Apostle let it not moue thee though he be a Theefe But Caiphas saide It is good that one man die for the people leste al the people perishe Ergo saie you Caiphas had the Sprite of God Alas M. Hardinge although you litle passe for your Diuinitie yet why haue you nomore regarde vnto your Logique Euery childe knoweth that this is a Paralogismus or a deceiteful kinde of reasoninge called Fallacia Accidentis And that yee maie the better espie your ouersight Like as yée saie Caiphas prophesied blindely him selfe not vnderstandinge what he saide Ergo he had the Holy Ghoste Euen so maie yée saie Balaams Asse reproued his maister and spake the Truthe as Caiphas did Ergo Balaams Asse had the Holy Ghoste S. Paule saithe No man can saie The Lorde Iesus but in the Sprite of God Hereof by your Logique yée maie reason thus The Diuel saide vnto Christe I knowe that thou arte Christe the Sonne of the Liuinge God Ergo the Diuel had the Sprite of God It pitieth me M. Hardinge to sée your folies Although Caiphas vnwares and against his wil by the enforcemente power of God at one onely time spake woordes of Truthe as did also Balaams Asse and the Diuel yet it foloweth not that wée should therefore at al times renne to Caiphas to séeke the Truthe S Augustine saithe Quando Deus voluit etiam mutum iumentum rationabiliter loquutum est Nec ideo ' admoniti sunt homines in deliberationibus suis etiam Asinina expectare Consilia VVhen it pleased God Balaams Asse beinge a doum be beaste was hable to speake as a man Yet are not menne therefore commaunded in al their Consultations and doubteful cases to seeke Counsel of an Asse As for the Lies Shames and Sclaunders yée would so liberally laie vpon vs it maie please you to take them fréely home againe If yée be ful freight and haue stoare sufficiente of your owne yet maie you diuide them emonge your poore Louanian Brethren It shal be a woorke of Supererogation For yewisse thei haue of their owne yenough already To conclude your whole drifte herein is to force your Reader to haue a good opinion of Annas Caiphas that condemned Christe to die the deathe for that as Hosius saithe they had the Sprite of Prophesie the Holy Ghoste and the Sprite of Truthe and therefore coulde not erre in their Iudgemente The Apologie Cap. 7. Diuision 1. But wil these menne I saie refourme vs the Churche beinge themselues bothe the Personnes guilty the Iudges to Wil they abate their owne Ambition and their Pride Wil they ouerthrowe their owne causes geeue sentence againste theÌ„ selues that they must leaue of to be vnlearned Bishoppes Slowbellies Heapers togeather of Benefices takers vpon them as Princes and Menne of warre Wil the Abbates the Popes deere darlinges iudge that Monke for a Theefe whiche laboureth not for his liuinge and that it is againste al lawe to suffer sutche a one to liue and to be founde either in Cittie or in Countrie al of other mennes charges Or els that a Monke ought to lie on the grounde to liue hardely with Hearbes and Peason to studie earnestly to Argue to Praie to Woorke with hande and fully to bende him selfe to come to the Ministerie of the Churche In faithe as soone wil yâ— Phariseis Scribes repaire againe the Temple of God and restore it vnto vs a House of Praier in steede of a Denne of Theeues M. Hardinge Ye leape with a lighte skippe from one thinge to an other neither dwell ye longe in any one pointe but in lieinge But ye saie they be bothe the persons giltie and the Iudges also Iudges doubtelesse they be For their vocation is lawfull ye cannot disproue it Guilty also they be we denie not but whereof Of fraile liuinge not of false teachinge for commonly they teache nothinge And where In the courte of conscience not in the courte of man Or if any of them be bothe before this councell and in this councell godly orders haue benne decreed for holesome reformation As for Monckes ye maie not looke nowe that either they gette their liuing onely by their hands labour or that they be bounde to the harde discipline which Monkes liued in for twelue hundred yeres paste Now be other daies other manners Suche great austeritie is to be wondred at and to be wisshed for But whether the Religious menne of our time be to be compelled thereto I leaue it to wise consideration If it maie be lawfull to direct vs in suche spirituall cases by an olde example of externe prudencie me thinketh the discretion of Iacobs answeare to his Brother Esau is woorth to be thought on VVhen â—sau courteously offered his brother Iacob recourninge from Mesopotamia with all his traine of householde and cattell to goe with him and keepe him companie the reste of the iourney that remained from the place of their firste meetinge Iacob full mildely saide Syr you know if it like your Lordship that I haue here with me tender babes ewes with lambe * and Kine with calfe If I ouerlabour them with faste goeinge my flockes will die all in a daie Maye it please your Lordship to goe before me your seruaunt I will folowe after the flocke fayer and softe so as I shal see my litle ones able to beare it Like wise if there be not a discrete moderation vsed but al Monckes be rigorously driuen to the ausieritie of life they liued in of olde time in this so greate loosenesse of maners specially the discipline of all religions beinge so farre slaked in comparison of the auncient seueritte it is to be feared wee shall rather see Cloisters foresaken whiche God graunte then a Godly reformation procured whiche wil neuer be In the ende of this Paragraphe ye shewe your selfe to despaire of our amendement God geue you grace so to doo for your partes as we maye haue good cause to hope better of you But whether we amende our faultes or other wise what pertaineth that to the â—â—stification of your newe Gospell and to the disproufe of the Catholike Faithe by vs defended You kâ—â—w it is no good argumente à moribus ad doctrinam VVho would not hisse you and trampe you out of schooles if ye made this fonde reason The Papisâ—es liues be fauliy Ergo their teachinge is false To this head all the reasons of your Apologie in effect maye be reduced and they holde Per locum topicum noui Euangelij à malis moribus Dothe not Christe him selfe confute all suche your feble reasons where he sateth The Scribes and Phariseis sitte in the chayre of Moses what so euer they saie to you doo ye but after their woorkes doo ye
of the Councel hathe benne printed almoste in al partes of Christendome Looke who liste in euery Booke he shal finde three seueral solemne Safeconductes graunted by the Councel and confirmed by the three Popes vnder whome the same was celebrated VVhiche Safeconductes conteine firste in moste ample wise ful Libertie Power Auctoritie and assurance for al and singuler persons of al Germanie of what degree state condition or qualitie so euer they bee that would come to that oecumenical and general Councel to conferre propounde and treate with al freedome of al thinges to be treated there and to the same Councel freely and safely to come there to tarry and abide and to offer and put vp articles so many as they thought good as wel in writinge as by woorde and with the Fathers and others thereto chosen to conferre and without any reproches or vpbraidinges to dispute also at theire pleasure safely againe from thence to departe An extension to other Nations The same holy Councel in the holy Ghoste lavvefully assembled the same Legates de latere of the See Apostolike being president in it to al and singuler others vvhiche haue not cōmunion vvith vs in those maters that be of Faithe of vvhat so euer Kingdomes Nations Prouinces Citties and Places in vvhiche openly and vvithout punishement is preached or taught or beleued the contrarie of that vvhiche the holy Romaine Churche holdeth geueth Faithe publique or Safeconducte vnder the same forme and the same vvordes vvith vvhich it is geuen to the Germaines This being moste true as the better part of the worlde seeth and the Bookes and publique instrumentes extant doo witnesse your excuse of your refusal to come to the Councel as Bishoppes of other Christian Realmes did is founde false Ye had al free libertie and securitie graunted vnto you for that behalfe in so ample and large maner as mans witte coulde denise The seconde cause why ye came not is for that the Popes Legates Patriarches Archebishoppes Bishoppes and Abbotes al being conspired together al lincked together in one kinde of faulte and al bounde in one Othe sitte alone by them selues and haue power alone to geue theire consent VVhat is here that should let you to ioine with others for procuring vnitie and peace in Christendome Complaine ye of the Fathers concorde and agreeinge togeather That is a signe the spirite of God authour of charitie and vnitie gouerneth their hartes In that respect they seeme to comme togeather in the holy Ghoste And in deede had ye gone thither your heresie◠had benne confuted your selues required to yelde and to conforme you to the Catholique churche or els ye had benne anathematized accursed and condemned Your third cause is for that the determinations and decrees of the Councel be referred to the Pope To that we haue answeared before The Pope confirmeth al being head ouer the Councel Doth not the Queene so pardy cōfirme your actes of Parlament by geuing her Roial assent vnto them at the ende of the Parlament VVhat thinge can be done perfitly by a body without the head And who might better confirme Councels then he whose Faithe in pronouncinge sentence rightly and duely in maters concerning Faithe we are assured by Christes praier to be infallible Your fourth cause is for as mutche as the Ancient and Christian libertie which of right should specially be in Christian Councels is now vtterly taken away This cause is not different frō your first Your fifth cause is a false lie that Princes Ambassadours be vsed but as mocking stockes Truthe it is thei haue moste honourable seates in al Councels In this Councel thei sate by the Legates Euery Ambassadour hath his place there according to the degree of honoure the kingdomes common weales states and Princes be of from whence and from whom he commeth The sixt and last cause ye alleage for your not comming to the Councel is for that ye be cōdemned already before trial as though the matter were aforehand dispatched and agreed vpon In dede your heresies for the more part be and haue ben condemned about a thousand yeres past And therefore thei are not nowe to be called vnto a newe trial as though the Churche vntil this daie had benne deceiued and so many Fathers ouerseene This notwithstanding maie ye wel saie touching that point your matter is afore hand dispatched and agreed vpon For thei knowe what ye can saie and see that ye saie nothing but onely stande wilfully and stubbornly in your false opinions and fleshly pleasures The B. of Sarisburie Wee neuer suppressed any of your Bookes M. Hardinge as you knowe but are very wel contented to see them so common that as nowe children maie plaie with them in the Streetes Your manifest Vntruthes your Simple Conclusions your often Contrarieties to your selfe your Newe founde Authoures your Childishe Fables your Vncourteous Speaches your Rackinge Corrupting Misceportinge of the Doctours therein couteined haue mutche bewraied the miserable feeblenesse of your cause Your Felowes haue no cause greately to glorie in sutche healpes nomore then in other your like Pamflettes vnmeete of any wise man to be answeared This was your onely and special policie in the time of your late Kingdome Yee suppressed and called in burnt al our Writinges what so euer yea the very Testament Gospel of Christe truely translated into Englishe naming them Heretical and Vnlawful Bookes And if any man had conceled and keapte vnto him selfe for his cōforte any sutche Booke written by any of our syde by most terrible bloudy Proclamations yee made it Felonie So mutche yee despaired and doubted your owne folies As for the Bookes of our Apologie they haue ben spreadde so farre printed so often in Latine in Italian in Frenche in Duitche in Englishe that as nowe it were hard to suppresse them Touchinge the shamelesse lieinge wherewith yee charge vs. we are wel content to stande to the Iudgement of the wise Certainely it shameth vs mutche to see so litle shame in youre Writinges Yee saie The Pope gaue out his Saueconducte to al the Princes and Free Citties and to the whole people of Germanie to come to the Councel to propounde to dispute at theire pleasure and when they shoulde thinke it good freely and safely to returne with a large Extension to other Nations as yee saie to like pourpose But firste M. Hardinge what safetie can there be in his Saueconducte that is not hable to saue him selfe Pope Eugenius the fourthe if he had comme to the Councel of Basile as you knowe had benne quite deposed from his Popedome al his Saueconductes notwithstandinge Pope Iohn 22. gaue oute as sure a Saueconducte for the Councel of Constance as Pope Pius could diuise any for your late Chapter of Tridente Yet notwithstandinge al his Safetie beinge him selfe present in the Councel he was pulled out of Peters Chaire and depriued of his Dignitie and stripte out of his Pontificalibus and turned
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
to see peace and concorde in the Churche of God VVho liste to reade the Epistles of Pope Leo to Pulâ—â—eria the Emperesse to Martian himselfe to Theodosius to Flauianus Archebishop of Constanâ—â—nople to the Synode firste assembled at Ephesus afterwarde for certaine causes at Chalcedon in the same Epistles he may see bothe the cause of the councell and what conference was had thereof with the saide Leo Bishop of Rome who sente firste to Ephesus Iulianus a Bishop Renatus a Prieste and Hilarius a Deacon and afterwarde to Chalcedon Paschasinus and Lucentius Bishoppes and Bonifacius a Prieste to represente hius personne In one of the saide Epistles written to the Seconde Synode at Ephesus Leo saithe thus Religiosissima Clementissimi principis Fides c. The moste religious Faithe of our moste element Prince knowinge it to perteine chiefely to his reâ—me if within the Catholike Churche no branche of errour springe hath deferred this reuerence to Gods ordinaunces as to vse the auctoritie of the see Apostolike to achieue the effect of a Holy purpose as though he were desirous by the moste blessed Peter himselfe that to be declared whiche in his confession was praised By whiche woordes It is plaine that in matters of Religion the Emperoure proceeded not vpon his owne Head but was directed by the See of Peter VVhat shal I saie more If the Emperoure first Christened the Pope let the Emperour be superiour in thinges to Godward But if the Pope Christened the Emperour as Syluester did Constantine let the spirituall Father in that degree of rule be aboue the spirituall Childe The B. of Sarisburie No man coulde vtter so many Vntruthes togeather with sutche assiance without somme cunninge Firste M. Hardinge yée beare vs in hande that the Emperours of the Worlde in those daies summoned Councelles not by their owne Authoritie but by the Authoritie Warrante of the Pope As if the Popes Authoritie at that time had benne many degrees aboue the Emperoure Notwithstandinge Pope Pius 2. as you knowe saithe thus Ante Nicenam Synodum vnusquisque sibi vixit paruus respectus ad Romanam Ecclesiam habebatur Before the Councel of Nice eche Bishop liued seuerally to him selfe and little regarde was there then had to the Churche of Rome Pope Innocentius complaineth that he had not Authoritie sufficient to force Pelagius beinge but one man to comme before him mutche lesse had he Authoritie sufficient to commaunde calle the whole worlde Pope Leo bothe was an humble suiter himselfe vnto yâ— Emperoure Martianus that it would please his Maiestie to commaunde a Councel and also entreated other Bishoppes to promote the cause Thus he writeth Humiliter ac sapienter exposcite vt Petâ—tiom nostrae qua Plenariam indici Synodum postulamus Clementissimus Imperator dignetur annuere Make suite with discrete and humble Praier that our moste Gracious Emperoure woulde vouchesaue to graunte oure requeste in that wee haue desired a General Councel It is not likely that Pope Leo woulde thus haue written if his owne Authoritie had benne sufficiente Naie it is the more vnlikely that the Emperoure shoulde herein at any time vse the Authoritie of the Pope for that the Pope him selfe was neuer hable to summone Bishoppes as hereafter it shal appeare but onely by the Authoritie of the Emperoure Pope Damasus commaunded the Bishoppes of the Easte to comme to Rome How be it not in his owne name for that had benne no warrante but by the Emperours special letters Eusebius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Regiarum Literarum quibus iubet Romae Episcoporum Concilium celebrari This is a Copie of the Emperours VVrite whereby he commaunded a Councel to be keapte In Rome As for the Pope notwithstandinge al his Vniuersal Povver he was commaunded by the Emperours Summone to be presente at Councelles as wel as others In the Councel of Chalcedon it is written thus Eodem tenore à Pijssimis Christianissimis Imperatoribus Sanctissimus noster Papa Romanae Ecclesiae praepositus Leo vocatus est By order of the same VVrite Oure moste Holy Pope Leo ruler of the Churche of Rome was called to the Councel by the moste Godly and moste Christian Emperours Sozomenus saithe Constantinus scripsit ad omnes Praesides Ecclesiarum vt ad diem adessent Ad Episcopos Apostolicarum Sedium Ad Macarium Hierosoly mitanum ad Iulium Romanum c. The Emperoure Constantinus sente out his Letters vnto al the Rulers of the Churches that they should meete al at Nice vpon a daâ—e vnto the Bishoppes of the Apostolike Sees vnto Macarius yâ— Bishop of Hierusalem and vnto Iulius the Bishop of Rome c. But sulius excused his absence because of his age Otherwise of Obedience and Dewtie towardes the Emperoure he was as mutche bounde to haue made his appearance there as the reste of his Brethren Yee saie If the Emperoure shoulde haue summoned the Councel by his owne Authoritie then the Bishoppes of Persia and Scotlande whiche Countries were not then vnder the Obedience of the Romaine Empiere woulde not haue appeared vpon the Summone and so had it benne no General Councel This cauil wanteth bothe truthe and sauoure For proufe whereof I wil bringe foorthe your selfe M. Hardinge to reprooue your selfe Yée should not so soone haue foregotten your owne Decree specially conceiued and published in this selfe same Booke Thus you saie these be your owne woordes A Councel is not accoumpted General bicause Bishoppes of al Countries vnder Heauen be assembled but bicause many be assembled and al be lawfully called Otherwise your Late Chapter of Tridente with your woorthy number of Fourtie Prelates whereof certaine were onely Maie Bishoppes otherwise by you called Nullatenses coulde neuer haue benne a General Councel Certainely it cannot appeare that there was any Bishop either of Scotlande or of Englande then called Britaine at any of the firste foure Councelles either at Nice or at Ephesus or at Constantinople or at Chalcedon Yet are these Councelles neuerthelesse called General Touchinge the reste the Emperoure was then the onely Monarke of the worlde and as Chrysostome calleth him Summitas Caput omnium super terram hominum The Toppe and Heade of al menne in the worlde No doubte who so euer woulde then haue refused the Emperours Summone mutche more woulde he haue refused the Summone of the Pope To qualiâ—â—e the mater yée sate the Emperoure did these thinges although not by the Popes vvarrante yet at thâ— leaste by the Popes Consente and neuer otherwise Here likewise is an other Vntruthe For the Emperoure commaunded Councelles bothe when he woulde and whither he would whether the Pope woulde or no many times without any manner of regarde had to his pleasure Pope Leo wrote thus vnto the Emperoure Theodosius Omnes nostrae Ecclesiae Omnes Mansueâ—udini Vestrae cum gemitibus Lachrymis supplicant Sacerdâ—â—es vt Generalem Synodum iubeatis intra Italiam
he would not onely haue taken counsel of Nectarius the Catholike Bishop but also of the Arians Macedonians and Eunomians For he is not a right Iudge that calleth one side onely to him and in iudgemente is ruled by it If then it be plaine that the Emperoure onely consulted with Catholiques it is no lesse plaine that he sate not Iudge vpon the Catholiques VVhat did he then Verely he entended to execute that iudgement whiche the Bishops had pronounced at Nice and therefore he conferred onely with menne of that side And because he was enstructed that by disputation no good should come he chose this way to make al to write their opiniōs Not that he minded nowe to lerne his Faithe out of their writinges sith he had lerned that longe before and professed the same in his Baptisme but he sought a way whereby to put al Heretiques to silence Therefore hauing read al the writinges and hauinge made his praier to God for grace to chose the better side whiche also he made not doubtinge of his Faithe for els he were an Infidel and vnworthy to be a Iudge euen in the Temporal matters among Christians but partely he declared that al goodnes is to be asked of God partely he would the Heretiques to vnderstande that he wont not to worke with affection but with the feare of God Thus hauing praied and readen the writinges he executed the iudgemente of the Nicene Councel and reiected those Heretiques Nowe to retourne to the wordes of the Apologie how saie thei that the Emperoure not onely sate among Bishoppes but also causae disceptationi praefuit was chiefe Ruler and moderatour of the reasoning and debating of the mater Thei cannot saie thus as of a Councel whereof thei talke For there was no Councel indicted not onely by the Pope but neither by the Emperoure nor by any other Archebishop ‡ It was a priuate callinge together of certaine heades of eche Secte and not a solemne ordinarie councel If there were no Councel of Bishoppes no sittinge of Bishoppes if no sitting no presidence at al. Howe then was Theodosius President and Iudge of Ecclesiastical causes If we shal reporte the thinge as it was in truthe done onely Theodosius vsed a politike way to put Heretiques to silence Other iudgement he tooke not vpon him as he that protested alwaies that Spiritual causes and controursies of Doctrine could not better be decided then by Bishoppes For whiche saieinge S. Ambrose praised him So that we are sure of Theodosius that he neuer meante to intermedle with Ecclesiastical maters otherwise then to execute the Bishoppes Decrees The B. of Sarisburie Here yee saie it is a woonder to see howe these menne abuse the Ecclesiastical stories It was a Priuate Councel yee saie whereat Theodosius was present and not a General As if this poore healpe were sufficiente to salue the mater or as if a Priuate Councel were no Councel Or as if an Emperoure might sitte as a Iudge in priuate Councelles but not in General The storie in briefe is this Theodosius the Emperoure the better to bringe his Churches into Vnitie Commaunded an Assemblie of y◠Bishoppes and beste Learned to appeare before him and eche parte to write a seueral Confession of his Faithe that he him selfe might Iudge bitweene them whiche Faithe were the beste Hauing receiued theire writinges he willed Publique Praiers to be made and also bothe openly priuately praied him selfe that it might please God to assiste him with his Holy Sprite and to make him hable to Iudge iustely Then he perused and considered eche Confession a sunder by it selfe allowed onely the Catholiques and Condemned the Confessions that were written by the Arians and Eunomians and tare them in peeces This is the true reporte of the storie M. Hardinge Whatsoeuer yee haue added hereunto as your manner is it is your owne Nowe whether the Emperoure Theodosius tooke vpon him to Heare and Determine Ecclesiastical Causes of Religion or no I reporte me to your owne indifferente iudgemente But yee wil saie The Emperoure presumed not to Iudge any thinge of him selfe but was wholy ruled by the Bishoppes as the executoure of their willes And hereof yee saie yee are wel assured Thus by your handlinge yee make the Prince onely your Bishops man to strike blindely whomsoeuer your Bishop shal Commaunde to Condemne to Depriue to Spoile to Kille his owne Subiectes not of any Iudgemente or Knowledge but onely vpon the doubteful Credit and at the pleasure of your Bishop So simple yee make this Godly Emperoure in his dealing He willed the Cōgregation to praie He praied him selfe that God would directe him with his Sprite and geeue him wisedome to discerne the Truthe He Conferred the Confessions He weighed eche Reason He allowed one side for true and godly Al the reste he Condemned for false and wicked And yet ye saie yee are sure of Theodosius that he intended not to Iudge whether of al these Sectes were the truer And so by youre discretion he bothe Allowed and Condemned withoute Iudgemente he knewe not what The Apologie Cap. 14. Diuision 1. In the Councel of Chalcedon a Ciuile Magistrate Condemned for Heretiques by the Sentence of his owne mouthe the Bishoppes Dioscorus Iuuenal Thalassius and gaue Iudgemente to put them downe from theire Dignities in the Churche M. Hardinge VVhere true and good mater wanteth for defence of this cause these menne care not what thei bringe so they make a shewe of some Learning to deceiue the vnlearned Firste for condemnation of Heretiques by sentence of a Ciuil Magistrate they alleage the name of the long Councel of Chalcedon not shewing in what Action or parte thereof it maie be founde True it is that al these three are named in that Councel Dioscorus Iuuenalis and Thalassius But that al three were condemned wee finde not Mutche lesse that were condemned by any Ciuil Magistrate doo we finde The condemnation of Dioscorus Archebishop of Alexandria was pronounced by the Legates of the Pope of Rome in forme as foloweth Paschasinus hauinge asked the consent of the Fathers present in the Councel to the condemnation of Dioscorus after his faultes rehearsed with his two felowes Lucentius Bishop of Tusculum and Bonifacius Prieste of the greate Churche of Rome saide The moste holy and blessed Archebishop of the great and elder Rome Leo by vs and by this present holy Synode with the thrise moste blessed and worthy of al praise Peter the Apostle who is the rocke and ‡ highest toppe of the Catholique Churche and who is the ‡ foundation of the right Faithe hath depriued Dioscorus as wel of the dignitie of his Bishoprike as also of his Priestly ministerie This was the sentence pronounced by the Popes Legates in the name of the Bishop of Rome vnder the Authoritie of Peter VVhiche sentence the whole Councel allowed This beinge true howe did the Ciuil Magistrate condemne Dioscorus VVas then
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
harde mater for your Pope out of his owne garde to make sutche Patriarkes yenough one for Hierusalem an other for Constantinople an other for Alexandria an other for Antioche an other for Sidon an other for Tyrus and I marueile if there be not somme Patriarke one or other for Sodome and Gomorre These poore Holy and Hongry Fathers are contented at al times to yelde theire submissions and to sette theire handes to what so euer they shal be required and in the names of those Countries that they scareely ouer hearde of to confesse the Pope their maister to be al more then al. With sutche daine shewes and visaâ—des it pleaseth you to smoothe the worlde It yee doubte hereof yée maie easily finde that one Augustinus de Roma in your late Councel of BauÌ„le hare the name of the Archebishop of Nazareth in lurie Likewise that one Petrus Paludensis a poore Fréere Obsernante not long sithence bare the name of the Patriarke of Hierusalem But what néede moe Examples Your own Ceremoniarie of Rome telleth you thus Consucueruni Autiqui ponere Patriarchas quatuor Ecclesiarum Principalium inter Episcopos Cardinales mixtim Nostro tempore ponuntur immediatè post Cardinales Sunt enim quodammodo ' Titulares They were woonte in olde times to place the Patriarkes of the foure Principal Churches togeather with the Cardinal Bishoppes one with an other But nowe adaies they are placed nexte beneathe al the Cardinalles For in a manner they haue nowe nothinge els but the names of Patriarkes It is moste certaine that the Christian Patriarkes and Bishoppes of those Countries wil neither Communicate with the Pope either in Sacramentes or in Praiers nor any wise yéeld to his Authoritie nor geue any manner of honoure or reuerence to his personne nomore then to Machomete or Antichrist as I haue sufficiently shewed before Touchinge the Number of Bishoppes presente at your Former Assemblie at Tridente I referre mee selfe to the Recordes of the same If yée finde there more then Fourtie Bishoppes I am coÌ„tent to lose my credite And yet of the same number Blinde sir Roberte of Scotland as I haue said before M. Pates of England were seely poore Bishoppes God knoweth endewed onely with bare names without Bishoprikes In your later Assemblie twoo of your Holy Fathers were staine there presently in Aduouterie By meane of whiche misfortune your number by so mutche was abated These be the greate woorthies of the worlde These Cornelius Bitontinus one of the same Companie calleth the Starres of the Churches and the Mighty Armie of Goddes Angelles These haue power to determine maters that thei neuer vnderstoode by Authoritie onely but not by knowledge Alphonsus de Castro as I haue shewed you before saithe thus It is certaine that somme Popes be so voide of Learninge that they vnderstande not the Grammare Rules Erasmus speakinge of sundrie the greate Learned of your side saithe thus Sibi videntur Semidei miro supercilio prae se despicientes Grammaticos Qui si Grammaticae litassent non ad hunc modum se pueris deridendos propinarent They thinke them selues halfe Goddes and with high lookes thei despise poore Grammariens But if they had wel Learned their Grammare thei woulde not offer sutche occasions that children and babes should scorne at theire folie Concerninge the whole mater your Doctours of Sorbona in Parise haue concluded thus Vt Concilium legitimè congregetur sufficit quo'd solennitas forma luris solenniter sit seruata Quia si quis trahere velit hoc in disputationem vtrùm Praelati qui ibi sedent habeant Rectam Intentionem vtrùm sint Docti vtrùm habeant Scientiam Sacrarum Literarum animum obediendi Sanae Doctrinae esset processus in infinitum That the Councel be lawfully assembled it is sufficient that yâ— Solemnitie and fourme of Lawe be solemnely obserued For if a man would caste doubtes whether the Bishoppes that sitte in Councel haue a good Meaninge and whether they be Learned and whether they be skilful in the Scriptures and whether they haue a minde to obeie sounde Doctrine or no then wee should neuer make an ende These be they M. Hardinge to whom yée woulde haue vs to géeue care what so euer thei saie euen as to the Secretaries of the Holy Ghoste But S. Augustine saithe Ecclesiae inter nos agitur causa non mea Ecclesia in nullo homine spem ponere à suo didicit Redemptore It is the Churches cause that wee talke of it is not mine The Churche hath learned of her Redeemer to put no truste in any man The Apologie Cap. 18. Diuision 1. How so euer it bee the truthe of the Gospel of Iesus Christe dependeth not vpon Councelles nor as S. Paule saithe vpon the Iudgementes of Mortal Creatures And if they whiche ought to be careful for Goddes Churche wil not be wife but slacke their duetie and harden their hartes againste God and his Christe goeinge on stil to peruerte the right waies of the Lorde God wil stirre vp the very stones make children and babes cunninge that there maie euer be somme to confute these mennes lies The B. of Sarisburie Hereto M. Hardinge answeareth nothinge els but thus The Councel is the Schoole of Truthe The Bishoppes cannot foreslowe their dueties The Churche of Rome cannot erre Whiche tales wee haue so often and not without wearinesse hearde already Petrus de Palude emongest other your Doctours saithe Non est credendum Ecclesiam Romanam errasse à Fide Ipsa enim potest è contrario cum Christo dicere Ego Testimonium perhibeo de meipsa Testimonium meum verum est No man maie beleue that the Churche of Rome maie erre from the Faithe Contrarywise that Churche maie saie with Christe I beare vvitnesse of mee selfe And my vvitnesse is iuste and true Therefore so longe as the Churche of Rome can speake for her selfe there is no doubte but al is wel The Apologie Cap. 18. Diuision 2. For God is able not onely without Councelles but also wil the Councelles nil the Councelles to maintaine and anaunce his owne Kingedome Ful many be the thoughtes of mans harr saith Salomon but the Counsel of the Lorde abideth stedfast There is no vvisedome there is no knovvledge there is no counsel against the Lorde Thinges endure not saithe Hilarius that be set vp vvith mannes vvorkemanship By an other manner of meanes muste the Churche of God be buiided and preserued For that Churche is grounded vpon the Fundation of the Apostles and Prophetes and is holden faste togeather by one corner stone vvhiche is Christe Iesus M. Hardinge VVhere ye saie that by an other manner of meanes the Churche of God must be builded and preserued shewe vs what other meanes they are and we must saie ye are very cunninge men who correct I will not saie Magnificat but Christes owne ordinaunce for gouernemente of his Churche who hath ordeined Apostles
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
geue Sentence in any mater coÌ„trarie to the Popes pleasure yet it séemeth we are bound to stand to the Iudgement of the Pope as M. Hardinge saithe That the Pope what so euer he saie or doo as beinge Pope can neuer erre These other the like be the Priuileges that the Pope claimeth vnto him selfe Al which the Bishoppes are bound by oths by theire allegeance to defend against al menne aliue Now where you say that Bishoppes onely haue Sentence Definitiue in the Councel ye seeme willingly without cause to reporte Untruthe For Pius Secundus being him selfe a Pope would haue tolde you the contrarie These be his woordes Apparet alios quam Episcopos in Concilijs habuisse vocem decidentem It is plaine that certaine others biside Bishoppes had voice Definitiue in the Councelles Likewise saithe Gerson Etiam ad Laicos hoc potest extendi plus aliquando quà m ad multos ClericoruÌ„ This Priuilege of geuing SenteÌ„ce in Councel may be extended euen vnto yâ—â—aye sort yea and that ofteÌ„times better then vnto many Priestes But here of herafter 〈◊〉 at large But whether we be Bishoppes or no M. Harding is no competent nor indissereÌ„t Iudge For who so wil Iudge vprightly must be voide of anger hatred loue enuie other like affections Whiche Sentence being otherwise profane is vsed halowed by the Apostolique Legates in the Councel of Trident Surely the Godly say that as your Bishoppes doo no part of Bishoppes dewtie therefore in déede are no Bishoppes at al so your late Couente at Trident what so euer glorious name it pleaseth you to geue it yet notwithstanding in déede verily was no Councel Whether Pope Iulius by his Bulie vtterly embarred the Diuines Embassadours of the Princes and frée Citties of Germanie from al audience Disputation in the Councel or no I report me to Pope Iulius owne Bulle touching the same His woordes be these Eriâ— ConciliuÌ„ vt qui temerè loquuti sunt aut dicta recantatâ—â—i veniant aut eorum maudita causa in executionem iam ordinatarum ConstitutionuÌ„ Haeretici declarentur condemnenturi There shal be a Councel that they thâ—â— haue spoken rashly either may recante theire saieinges or els without farther hearing or reasoning of the mater they may be denounced and condemned for Heretiques according to the Constitutions already mode Likewise saithe Iohn Sleidane touchinge the Conference had some time at Augusta In Colloquio frequenter ad initium actionis hoc dicebantinolle se vel tantillum de Opinione Doctrina sua decedere sed quicquid facerent eo fieri vt in sententiam suà m nos adducerent In the Conference yâ— was had bitwene vs and them they told vs at the firste that they would not yelde one whit from theire Opinion and Doctrine But that what so euer they did they did it onely to the intent to bring vs to theire Judgement I could farther allege Matthias Flacius Illyricus Iohannis Fabritius Montanus Petrus Paulus Vergerius the Bishop of Iustinopolis to like purpose But perhaps M. Hardinge would refuse theire Authorities cal them partial Yet in a mater so euident so openly knowen it had ben great folie for them to dissemble Illyricus saithe Nostri audiri non potuerunt quamuis id Amplissimi Caesaris Legati Orarent Our Diuines and Oratours coulde is no wise bee hearde notwithstandinge the Emperours moste woorthie Embassadours hadde desired it Iohannes Fabritius saithe Fateor extensionem fuctam esse ad alias nationes Sed tamen additur eam formam non nisi ad illos pertineâ—e qui resipiscere ad Ecclesiae gremium redire velint I graunt the Saue conduite was extended to other Nations But it is added withal that the same fourme or libertie should perteine to none others but onely to them that would repeâ—te and returne to the bosome of the Churche And againe he saith Tantum aburant ab Aâ—ce DisputationÌ„ vt ne ad vestibulum quidem accedere potuerint The Diuines of the Princes of Germanie were kept so for of from the high Castel of Disputation that they could not be suffered to approche to the entrie Petrus Paulus Uergerius saithe that the Bishop of Uegla in Dalmatia was 〈◊〉 shaken vp in the same 〈◊〉 and threatened with Depriuation and other extremities onely for a litle inâ—ling of the Truthe Now dâ— it what 〈…〉 Authorities Noman is herein so plaine and 〈…〉 M. Hardinge him selfe This is his determinate answeare and ful resolution in the case Your reason 〈◊〉 no more to be hearde onlesse ye repente and 〈◊〉 your er rours â–ª Againe Our doctrine hath ben approued too longeth be put a 〈◊〉 in these daies Againe â—â—â—â—che wicked 〈◊〉 as ye haue made ie it is lanful to make neither 〈…〉 Councel not without Councel Againe vve tel you that your change of religion and 〈…〉 Heresies ought not be haue benne 〈◊〉 nor without the Bishop of 〈◊〉 commanndemente nor with his commaundemente These be your woordes M. Hardinge This you say you tel vs plainelyâ—and therefore I trowe we must beleue you And so ye séeme to conclude with the woordes written in the Pâ—â—yhete Hieremie Non audiemus Verbum quod loquissus es nobis in nomine Domini sed faciendo faciemus omne verbuÌ„ quod egredietur ex oâ—e nostâ—â— VVe wil not beare the VVoorde that thou hast spoken to vs in the name of the Lorde But we wil doo euery Woord that shal come from our owne mouthe Was may therefore say of you 〈…〉 Augustine sometimes saide of the Heretiques the Donatistes Cùm omnis 〈◊〉 suspensa expectares in tanta collectione quid 〈…〉 ageretuâ— Quare hoc nisi quia causam suam malam sciebant facillime se posse conuinâ—i si ageretur dubitare non poterant When euery body was looking carefully what should be doone in so great Assemblie they The Donatistes Heretiques laboured what they could that nothing vtterly should be doone And why for They knewâ—theire cause was nâ—ught and could not doubte but that if any conference or Disputation should be had they should soone be reproued The Apologie Cap. 6. Diuision 2. And although S. Hierome would haue no body to be patient when he is suspected of Heresie yet we wil deale herein neither bitterly nor brablingly nor yet be caried away with angre heate though he ought to be reckened neither bitter nor brabler yâ— speaketh yâ— Truth We willingly leaue this kind of eloquence to our Aduersaries who what so euer they say against vs be it neuer so shrewdly or despitefully said yet thinke it is said modestly comely yenough care nothing whether it be true or false We neede none of these shiftes which do maintaine the Truthe Further if we do shewe it plainely yâ— God 's Holy Gospel yâ— Auncient Bishoppes and the Primitiue Churche do wake on our side that we
haue not without iust cause left these men rather haue returned to yâ— Apostles olde Catholique Fathers And iâ— we shal be founde to do the same not colourably or craftily but in good Faith before GOD Truely Honestly Cleerely and Plainely and if they theim selues whiche flie our Doctrine and would bee called Catholiques shal manifestly see howe al these titles of Antiquitie whereof they boaste so mutche are quite shaken out of their handes and that there is more pith in this our cause then they thought for we then hope and trust that none of them wil be so negligent carelesse of his owne Saluation but he wil at length studie bethinke him selfe to whether parte he were best to ioine him Vndoubtedly excepte one wil altogeather harden his hart and refuse to heare he shal not repent him to geue good heede to this our Defence and to marke wel what we saie and how truely and iustly it agreeth with Christian Religion M. Hardinge I see wel we must looke to your fingers Ye spit foorth your gal and cholar by and by at the first Through your whole Booke in woorde ye pretend Truthe zeale plainnes and sober dealing But in deede power out litle other then Lieing Spite Scoffes and immoderate railing The effecte of the rest in this Ye haue ioined your selues to the Synagog of Antichriste Ye serue the stage ye haue begonnt to playe your Tragedie on falsely shamefully darkely and guilefully your bragges and promises your crakes of Goddes Holy woorde your errours your Heresies your contagious poison your sclaunders your newe Cleregies Doctrine c. The B. of Sarisburie The Saieing of S. Hierome is auouched by yâ— like Saiyng of Ruffinus an Auncient writer Thus he saithe Vnam notam Haereseos qui dissimulat non est Christianus Who so dissembleth when he is called Heretique is no Christian man For the rest blame me not good Christian Reader yf I vse no moe woordes then néede requireth If I thought it woorthy the while I could answeare al these thinges more at large I trust in our whole Apologie there appeareth no sutche immoderate kinde of railing But if I should folow M. Hardinges humoure and write but the one halfe of that he writeth then perhappes I might woorthily be called a railer The Apologie Cap. 7. Diuision 2. For where they cal vs Heretiques it is a crime so hainous that onlesse it maie be seen vnlesse it may be felt in manner may be holden with handes fingers it ought not lightly to be iudged or beleued when it is laied to the charge of any Christian For Heresie is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe M. Hardinge The Definition ye seeme to make of Heresie is not sufficient For as ye define it so euery deadly sinne is Heresie For euery deadly sinne is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe Heresie is a false Doctrine against the right beleefe by him that professeth the Faithe stubbournly either auouched or called in doubte In which Definition this woorde stubbournly is added bicause it is not errour onely in those thinges that be of Faithe but stubbournes in errour that maketh an Heretike as S. Augustine teacheth VVho saithe he in the Church of Christe sauer any thing that is vnholsome and crooked if being sharply admonished to sauer that is hole and right they resist stubbournly and wil not amend their venemous and deadly Doctrines but stande to defend them theâ— be Heretikes But now the lawe of vpright dealing specially in Gods cause so requiring ye must pardon vs. if as among husbandmen we cal a rake a rake a spade a spade a mattocke a mattocke so among Diuines we cal Heresie heresie and likewise falsehed lieing sclaundering crafte hypocrisie Apostasie malice blasphemie euery such crime by his proper name without al glosing The B. of Sarisburie Ye saie This is not the right Definition of Heresie Verily M. Hardinge this is but a simple quarrel It was not my minde in this place to vtter any Definition of Heresie either right or wronge You knowe right wel that sutche curiositie in this kinde of writinge is not néedeful It is sufficient our woordes be true although they include no Definition For iust proufe of Heresie three thinges necessarily are required First that it be an errour Secondly that it be an errour againste the Truthe of Goddes woorde For otherwise euery errour maketh not an Heresie Thirdly that it be stoutly and wilfully maineteined Otherwise an errour in Goddes Truthe without wilful mainteinance is not an Heresie S. Augustine saith Errare possum Haereticus esse non possum In an errour I may be but an Heretique I cannot be It was not so necessarie in this mater so precisely to séeke vp Definitions I thought it sufficient onely to declare the horrour of Heresie For as touchinge the Definition S. Augustine saithe Quid sit Haeresis regulari quadam Definitione comprehendi sicut ego existimo aut omnino non potest aut difficillimâ— potest To expresse by orderly Definition what thinge maketh an Heretique as I iudge it is either impossible or very harde Therefore you M. Hardinge and your felowes are the more blame woorthy for yâ— of euery your fantasies ye haue made an Heresie Ludouicus Viues one of your owne Schoole thus complaineth thereof Haeresis nomen rebus leuissimis impingitur Idem facerent Scotistae de Thomistis nisi Scholarum consuetudo aures emolliuisses The name of Heresie is laide vpon euery light mater So would the Scotistes handle the Thomistes sauinge that the custome of the Schooles hath brought theire eares in vre Thus Pope Nicolas saithe Qui Romanae Ecclesiae Priuilegium auferte conatur hic procul dubio labiâ—ur in Haeresim Who so euer goeth about to abrogate the priuilege of the Churche of Rome be no doubte is an Heretique That ye speake of stubbernenesse in defence of Heresie I praye God M. Hardinge it doo not ouer neare touche your selfe I praye God you doo not wilfully defende that thinge wherein you knowe and sée manifest and open errour Verily S. Hierome saithe Quicunque aliter Scripturam intelligit quà m sensus Spiritus Sancti flagitat quo scripta est licet ab Ecclesia non recesserit tamen Haereticus appellari potest VVho so euer expoundeth the Scriptures otherwise then the sense of the Holy Ghoste by whome they were written dothe require although he be not yet departed from the Churche yet maye he wel be called an Heretique Likewise the old Father Tertullian saithe Quicquid contra veritatem sapit Haeresis est etiam vetus Consuetudo VVhat so euer thinge â—â—uoureth against the Truthe it is an Heresie be it neuer so mutche an old custome Likewise your Tyrannical and filthy restraininge of Priestes lauful mariage Vdalricus the Bishop of August a