terrarum VVhat greate portion art thou of the whole Worlde As for your Councel of Tridente God wote it was a séely Couente for ought that maye appeare by theire Conclusions Wée offered the Defense and profession of our Doctrine vnto the whole Churche of God so vnto the Pope the Councel too if they be any parte or member of the Churche by Goddes mercie shal euer be hable in al places bothe with our handes and with our Bodies to yelde an accoumpte of the hope wee haue in Iesus Christe Whereas it liked you to terme our Apologie a Sclaunderous Libel I doubt not but who so euer shal iudifferently consider your Booke shal thinke M. Hardinges tonge wanteth no sclaunder The Apologie Cap. 4. Diuision 3. But wee truely seeinge that so many thousandes of our brethren in these last twentie yeeres haue borne witnesse vnto the Truthe in the middes of most paineful tormentes that coulde be diuised and when Princes desirous to restraine the Gospel sought many waies but preuailed nothinge that nowe almost the whole worlde dothe beginne to open theire eies to beholde the lighte wee take it that our cause hathe alreadie benne sufficiently declared and defended and thinke it not needeful to make many woordes seinge the very mater saithe yenoughe for it selfe M. Hardinge The reasons and examples ye bringe for it conclude nothinge Bicause lackinge Truthe ye builde vpon a false grounde what so euer ye set vp eftsones it falleth beinge stated by no iuste proufe Here ye goe foorthe and faine woulde ye proppe vp that matter but your reasons be as weake as before There haue not so many thousandes of your Brethren benne burnte for Heresie in these laste twentie yeeres as yee pretende But when ye come to boastinge then haue ye a greate grace in vsinge the Figure Hyperbole Then Scores be Hundreds Hundreds be Thousands Thousands be Millions But what was Michael Seruetus the Arian who was burnte at Geneua by procurement of Caluine a Brother of yours Dauid George that tooke vpon him to be Christe who was taken vp after he was buried and burnte at Basile was he your Brother To come neare home Ioan of Kent that filâ—h who tooke foorthe a lesson further then you taught her I trowe or yet Preache was she a Sister of yours So many Adamites so many Zwenck feldians so many hundreds of Anabaptistes and Libertines as haue within your twentie yeeres benne ridde out of their liues by fiere swoorde and water in sundry partes of Christendome were they al of your blessed Brotherhed And this is the chiefe argument yee make in al that Huge Dungehil of your stinkinge Martyrt whiche yee haue intituled Actes and Monumentes But we tel you It is not deathe that iustifieth the cause of dyinge But it is the cause of dyinge that iustifieth the Death Princes ye saye were desirous to restraine your Gospel and though they went about it by many waies yet preuailed they nothinge Therefore your Doctrine must needes be the true Gospel As good an Argumente as this is may Theeues make in their Defence For Princes be desirous to keepe their Dominions from Robbinge and haue euer deuised straight Lawes and punishmentes for restrainte of Theeues yet be Theeues euery where and thefte is dayly committed And whereas your Gospel is a grosse Gospel a Carnal Gospel a Belly Gospel wonder it is not if those people be not wholy withdrawen from assentinge to the same who be not of the finest wittes and be muche geuen to the Seruice of the Belly and of the thinges beneath the Belly Yet where the Princes haue vsed most diligence and best meanes to stoppe the course of your Heresies there the people remaine most Catholike As euery man may iudge by vewe of Italy Spaine Base Almaine and Fraunce before that weightie Sceptre by Gods secrete prouidence for punishement of sinne was committed to feeble handes that for tender age were not able to beare it Your other argument whereby ye would persuade your Gospel to be the trueth is that nowe as ye crake almost the whole world doth beginne to open their eies to behold the light This argument seruethe maruelous wel for Antichrist And truely if he be not already come ye may very wel seme to be his foreronners Nay Sirs if it be true that ye saye that almost the whole world loketh that waye knowinge that in the latter dayes and towarde the ende of the world iniquitie shal abounde and the Charitie of the more parte shal wexe colde VVee maye rather make a contrarie argument and iudge your Gospel to be erroneous and false because the multitude is so ready to receiue it Againe Christe hathe not loued his Churche so little as that the world should nowe beginne to open their eies to behold the light For the same presupposeth a former general darkenes It standeth not with Christes promises made to the Churche touchinge his being with the Churche al daies to the worldes ende and the Holy Ghostes remaininge with it the Sprite of Truthe for euer that he should suffer his Churche to continewe in darkenes and lacke of Truthe these thousand yeres past and now at the latter daies to reuele the Truthe of his Gospel by Apostates Vowebreakers Churcherobbers and sutche other most vnlike to the Apostles The B. of Sarisburie What so euer wée saye here appeareth smal weight in M. Hardinges saieinges Wée make no boaste of the numbers and multitudes of our Martyrs And yet as S. Paule saithe if wée should needes boaste wée would chiefly boaste of sutche our infirmities But wée reioise with them and geue God thankes in theire behalfe for that it hath pleased him to prepare theire hartes vnto temptation to trie and purifie them as Gold in Fornace and to kéepe them faitheful vnto the ende As for Dauid George and Seruete the Arian and sutche other the like they werè yours M. Hardinge they were not of vs You brought them vp the one in Spaine the other in Flaunders Wée detected theire Heresies and not you Wée arreigned them Wée condemned them Wée putte them to the Exequution of the Lawes It séemethe very mutche to calle them our Brothers because wée burnte them It is knowen to Children it is not the deathe but the cause of the deathe that maketh a Martyr S. Augustine saithe Tres erant in Cruce Vnus Saluator Alter Saluandus Tertius Damnandus Omnium par Poena sed dispar causa There were three hanginge on the Crosse The first was the Saueour The seconde to be Saued The third to be Damned The Paine of al three was one but the cause was diuerse Your Anabaptistes and Zuenkfeldians wée knowe not They finde Harbour emongste you in Austria Slesia Morauia and in sutche other Countries and Citties where the Gospel of Christe is suppressed but they haue no Acquaintance withe vs neither in Englande nor in Germanie nor in France nor
his sentence whereunto all the reste almost gaue their consente It is expedient for vs that one man die for the people and not that all the Nation perishe the Euangeliste thereto added his verdite sayinge This he saide not of him selfe but whereas he was highe Bishop of that yere he Prophecied Therefore let this be the true conclusion of the whole matter The actes of that councell were wicked the sentence was true and good Nowe Hosius treateth this matter so learnedly and so substantially as you can not truely take any aduantage of his woordes to reprehende him He stateth him selfe vpon the Scripture a good grounde to stande vpon VVhiche Scripture referreth doubt full and harde questions to the Priestes of the Leuiticall order Of whome it is saide Indicabunt tibi Iudicij Veritatē They shal shewe vnto thee the Truth of Iudgement In this iudgement saieth Hosius though it were neuer so wicked yet was the truthe of iudgement How that might be there he proueth it to Brentius by moste manifest argumentes VVhere ye impute to Hosius to haue saide that the same plainely was a iuste decree whereby they pronounced that Christe was woorthy to die that is your slaunderous lie not Hosius saieinge * For he saieth the cleane contrary and that sundry times that it was a wicked Councell and moste vniuste decree God forebidde any Christen man should saie that Christe was woorthy to die He saithe it might haue benne truely pronounced by Caiphas that he was gilty of deathe And there he sheweth how very religiously and wisely admonishinge the reader that he was moste innocent and deserued not to die And thus Syr you may see we take not parte with Annas and Caiphas as you raile and yet be able God be thanked to defende our true cause and declare you to the worlde to be false teachers Therefore belie vs no more The B. of Sarisburie Good Christian Reader this whole mater concerneth onely the credite and certainetie of General Councelles Sotus and Hosius saie what so euer is determined in Councel must be taken as the vndoubted Iudgemente and VVoorde of God Hereunto the Godly Learned Father Iohannes Brentius replieth thus Councelles sommetimes haue erred and haue vtterly wanted the Sprite of God as it maie appeare by that in a Councel the Sonne of God was condemned and iudged to die the deathe Hosius answeareth When Annas and Caiphas sate as Presidentes in the Coūcel and Christe y◠Sonne of God was by them condēned to die yet neuerthelesse y◠same Coūcel had the assistance of the Holy Ghoste and the vndoubted Sprite of Truthe For speakinge of the same Councel he saithe thus Vides Brenti quemadmodum non defuerit Sacerdotio Leuitico Spiritus Propheticus Spiritus Sanctus Spiritus Veritatis Yee see frende Brentius how that the Leuitical Priesthoode that pronounced sentence of deathe against Christe wanted not the Sprite of Prophesie the Holy Ghoste the Sprite of Truthe Againe he saithe Ex quo tempore Primus Parēs noster de vento ligno gustauit factus est Mortis Reus Christus Dei c. Nec falsum fuit illud quod dixerunt Nos legem habemus secundum Legem hanc debet mori From the tune that oure Firste Father tasted of the forebidden fruite Christe the Sonne of God became guilty of deathe Neither was it false that the Iewes saide VVee haue a Lavve and accordinge to that Lavve he ought to die With this Sprite I trowe he was inspired that wrote this Marginal Note vpon your Decrees Iudaei mortaliter peccassent nisi Christum Crucifixissent The levves had committed mortal sinne if they had not nailed Christe vnto the Crosse Againe Hosius saithe Nulla esse potest tanta Pontificum improbitas quae impedire queat quo ' minùs vera sit illa Dei Promissio Qui indicabunt tibi Iudicij Veritatem Be the wickednesse of Bishoppes neuer so greate it can neuer hinder but that this promisse of God shal euer be true The Bishoppes shal shevve thee the truthe of Iudgemente This therefore M. Hardinge is your Doctoures meaninge It is sufficiente that Bishoppes onely méete in Councel God wil supplie al the reste What so euer they determine the Holy Ghoste wil assist them they cannot erre Al this is as true as that Hosius your Doctoure saithe Annas and Caiphas coulde not erre in pronouncinge Sentence of deathe againste Christe But for excuse hereof sommewhat to salue a festry mater yée tel vs a longe tedious tale without heade or foote that your Reader maie thinke yée saie somewhat ye crie out alowde Shamelesse railinge Heretiques VVee belie Hosius vvee belie Sotus Our false dealinge our shamelesse lieinge vvee are impudente and continevve in lieinge These M. Hardinge be the proufes and groundes of your Doctrine and the moste sauerie and fairest Floures in your garlande The substance of your tale is this The Actes of the Councel where Christe was condemned were lewde and wicked But the Sentence of deathe pronounced by the Bishoppes against Christe was iuste and true And thus by your dalliance in darke woordes and by your blinde Distinction bitweene Acte and Sentence yée seeke shiftes to mocke the worlde Yée shoulde plainely haue tolde vs what were these Sentences and what were these Actes and what greate difference yee canne espie bitweene Acte and Sentence or when euer yee hearde of Sentence in Iudgemente without Acte or of perfite Acte without Sentence or howe the Sentence of the Iudge maie be true if the Acte be false or how the Acte maie be righte if the Sentence be wronge For your credites sake leaue these toies M. Hardinge Yee haue vsed them ouer longe They are too childishe for a childe they becomme not your grauitie they deceiue the simple In deede I can easily beleeue that neither Sotus nor Hosius was euer so wicked to saie that Christe vvas rightly and vvorthily donne to deathe How be it he that saithe The sentence of deathe pronounced in Councel againste Christe vvas iuste and true seemeth in deede to saie no lesse The very case and course of your Doctrine vndoubtedly forced them thus to saie For if al Coūcelles be good and Holy without exception then muste that also be a good and a Holy Councel that was assembled againste God and againste his Christe Hosius your Doctours to make the mater plaine saithe thus Iudásne sit an Petrus an Paulus Deus attendi not vult Sed solùm hoc quo'd sedet in Cathedra Petri quo'd Apostolus quo'd Christi Legatus quo'd Angelus est Domini exercituum de cuius ore Legem requirere iussus es Hoc solùm spectari vult Si Iudas est quandoquidem Apostolus est nihil te moueat quo'd Fur est God wil neuer haue thee consider whether the Pope be a Iudas or a Peter or a Paule It is sufficiente onely that he sitteth in Peters Chaire that he is an Apostle that he is christes
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
doo with menne that they should heare my Confessions as if they weare bable to beale al my griefes VVhen they heare me speake of mee selfe how can they tel whether I doo saie the truthe or no For noman knoweth what is donne in Man but the sprite of Man that is in Man How be it hereof haue growen many vnnecessarie and curious questions what Yeeres what Monethes what Daies what Houres what Manner what Order of Penance should serue for euer seueral sinne In Resolution of whiche doubtes stoode the Iudgement of the Prieste And therefore Carolus Magnus in in his Lawes straitely commaundeth that the Priestes should be skilful in the Booke of Penance But as touchinge the Iudge of Sinnes S. Chrysostome saithe Ante Deum confitere peccata tua Apud Verum Iudicem cum Oratione delicta rua pronuntia Confesse they sinnes before God Before the True Iudge with praier pronounce thine offenses And againe Cogitatione fiat delictorum exquisitio Sine Teste sit hoc Iudicium Solus te Deus confitentem uideat Let the examination of thy sinnes be wrought in thy Harte Let this Iudgement be VVithout VVitnesse Let God Onely heare thee when thou makest thy Confession And againe he saithe Medicinae locus hîc est non Iudicij non poenas sed peccatorum Remissionem tribuens Deo Soli dic peccatum tuum Heere is place of Medicine and not of Iudgement geuinge not punishement but Remission of Sinnes Open thy sinne to God Alone And therefore in M. Hardinges owne Canons it is noted thus Confessio fit ad ostensionem Poenitentiae non ad impetrationem veniae Confession is made vnto the Prieste not thereby to obteine forgeuenesse but to declare our repentance And againe Confessio Sacerdoti offertur in Signum veniae acceprae non Causam Remissionis accipiendae Confession is made vnto the Prieste in token of remission already obteined and not as a cause whereby to procure Remission And yet is the Prieste a Iudge al this notwithstandinge and pronounceth sentence as a Iudge of Doctrine of Open Sinne of the Offence of the Churche and of the Humilitie and Heauinesse of the Penitent and as a Iudge togeather with the Elders of the Congregation hath Authoritie bothe to Condemne and to Absolue Peter Lombarde him selfe saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per indicium Sacerdotis Al be it a man be Absolued before God yet is be not accoumpted Absolued in the face of the Churche but by the Iudgemente of the Prieste Likewise saithe S. Augustine Horror pritis publica Poenitentia satisfacere Sacerdotis Iudicio reconciliatum Communioni sociari I exhorte you first to make Satisfaction vnto the Churche by open penance and so to be restoared to the Communion by the discretion of the Prieste The order hereof as it is set foorthe by S. Cyprian was this Firste the Sinner by many outwarde gestures and tokens shewed him selfe to be penitent and sorowful for his sinne After that he made humble Confession thereof before the whole Congregation and desired his brethren to praie for him Lastly the Bishop and the Cleregie laide theire handes ouer him and so reconciled him So saithe Origen Qui lapsus est procedit in medium Exomologesin facit He that hathe offended commeth foorthe into the middes of the People and maketh his Confession Sozomenus likewise describinge the same Order saithe thus Rei ad terram sese pronos abijciunt cum planctu lamentatione Episcopus ex aduerso occurrit cum Lachrymis ipse ad Pauimentum lamentando prouoluitur vniuersa Ecclesiae multitudo Lachrymis suffunditur They that haue offended fal downe flat with weepinge and lamentation to the grounde The Bishoppe commeth to him with teares and him selfe likewise falleth downe and the whole multitude of the Churche is powred ouer and ouer with teares I vse the moe woordes herein for that the whole mater is longe sithence growen vtterly out of vse Notwithstandinge this is the Confession and Penance that S. Augustine speaketh of Of Open Confession M. Hardinge hee saithe The Keies were not geeuen to the Churche in vaine Of Open Confession hée saithe VVhat so euer ye Loose in Earthe shal be Loosed in Heauen Of Open Confession he speaketh al these woordes and not of any Auriculare or Priuate dealinge Yf M. Hardinge happen to doubte hereof let him looke better vpon his Bookes There shal he finde euen in the verie same place he hathe alleged these woordes partely goeinge before partely folowinge Agite Poenitentiam qualis agitur in Ecclesia vt oret pro uobis Ecclesia Iob dicit Si erubui in conspectu populi confiteri peccata mea Propterea Deus uoluit vt Theodosius ageret Poenitentiam publicam in conspectu populi Nolite permittere Viros vestros fornicari Interpellate contra eos Ecclesiam Doo Penaunce sutche as is donne in the Churche that the Churche maie praie for you Iob saithe I was not ashamed in the sight of al the people to confesse my sinnes Therefore God would that Theodosius beinge the Emperoure of the worlde should doo Open Penaunce euen in the presence of al y◠people Ye wiues suffer not your Husbandes to liue in fornication Comme before the Congregation and crie against them This is the Confession that S. Augustine speaketh of not Secrete or Priuate or in the Eare but Publique and Open and in the Sight and Hearing of al the people In like manner saithe S. Ambrose Multos necesse est vt ambias obsecres vt dignentur interuenire Fleat pro te Mater Ecclesia culpam tuam Lachymis lauet Thou muste needes humble thee selfe and desire many to intreate for thee Let the Churche thy Mother weepe for thee and let her washe thy offence with her teares This therefore M. Hardinge was no plaine dealinge with sutche sleight to turne Publique into Priuate and the Open audience of the whole people into one onely mannes secrete eare and so mutche to abuse the simplicitie of your Reader Certainely these woordes of S. Augustine Open Penaunce Confesse Openly In the sight of al the people That the vvhole Churche maie praie these woordes I saye wil not easily serue to proue your pourpose for Priuate Confession The Apologie Cap. 6. Diuision 3. Wee saie also that the Minister doth execute the Authoritie of Binding and Shutting as often as he shutteth vp the Gate of the Kingdome of Heauen against vnbeleeuing and stubborne persons denouncing vnto them Gods vengeaunce and Euerlasting punishment Or els when the dooth quite shut them out from the bosome of y◠Churche by open Excommunication Out of doubte what sentence so euer the Minister of God shal geue in this sorte God him selfe doth so wel alowe it that what so euer here in Earthe by theire meanes is Loosed and Bounde God him selfe wil
in thinges necessarie That sinnes can not either be remitted or reteined excepte the Prieste knowe them we are bolde so to saye with the Fathers and specially with S. Hierome who so vnderstoode the woordes of Christe where he promised the Keies of the Kingedome of Heauen to Peter Sacerdos pro officio suo cùm peccatorum audierit Varietates scit qui ligandus sit qui Soluendus The Prieste saithe he when as accordinge to his office he hath hearde the diuersities of sinnes knoweth who is to be bounde who is to be loosed Right so as in the time of Moses lawe he pronounced not who was cleane of Lepre who was not before that he had vewed the colour the bunches and al other tokens of that disease And thus it foloweth of the woordes of Christe that Confession of al Sinnes at leaste deadly muste be made to the Prieste before they can be remitted VVhiche Prieste is the Minister of this Sacramente and hath auctoritie to absolue either Ordinarie or by Commission of the Superiour Againe for proufe that Confession is necessarie wee sate that to remitte and reteine sinnes committed againste God as to binde and to loose be iudicial actes And therefore by these woordes Christe ordeined a Courte a Consistorie a seate of Iudgemente in the Churche and appointed the Apostles and their Successours to be Iudges And that this maye appeare not to be a fantasie of our owne heades S. Augustine so expoundeth those woordes of S. Iohn in his Reuelation Et vidi ledes c. And I sawe seates and some sittinge on them and iudgement was geuen VVe muste not thinke â—aithe he this to be spoken of the laste iudgement but we muste vnderstande the Seates of the Rulers and the Rulers themselues by whome nowe the Churche is gouerned And as for the Iudgement geuen it semeth not to be taken for any other then for that whereof it was saide VVhat thinges yee binde in Earthe they shal be bouÌ„de also in Heauen and what thinges ye loose on Earthe they shal be loosed also in Heauen Sundrie other Fathers haue vttered in their writinges the same Doctrine Hilarius vpon the sixtenth Chapter of Matthewe saithe Beatus Coeli ianitor c. Blessed is the Porter of Heauen whose earthly iudgement that is to saie whiche is geuen here on Earthe is a foreiudged auctoritie in Heauen that what thinges be bounde or loosed in Earthe they haue the condition of the same Statute also in Heauen S. Cyprian hath the like sayinge in an Epistle to Cornelius Chrysostome saithe that Christe hath translated al iudgemente whiche he receiued of the Father vnto the Apostles and Priestes Gregorie Nazianzene in an Oration to the Emperour and his Princes saithe to the Emperour Ouis mea es nos habemus Tribunalia Thou arte my Sheepe and we haue our seates of iudgement S. Gregorie the Pope compareth the Sacrament of Penaunce with a courte of Iustice in which causes be first examined and tried and afterwarde Iudged That the same is to be donne by the Prieste S. Bernarde sheweth VVho as also the learned Father Hugo de S. Victore be not afraide to saie after S. Cyprian Hilarie and Chrysostome that the sentence of Peter remittinge Sinnes goeth before the sentence of Heauen This Ordinance of Christe requireth that al. Trespasses Offences Disorders Transgressions and Sinnes committed against him and his Lawes be referred to this Consistorie VVhether these Defenders allowe Publike Confession or no we knowe not but whereas they inueigh against Priuate Confession and saie in spiteful woordes which they haue learned in the Schole of Satan beinge lothe the Sinnes of the People whereby he holdeth his Kingdome shoulde be remitted that Christes Disciples receiued not the auctoritie of the Keies that they shoulde heare priuate Confessions of the People and listen to their whisperinges VVe tel them that Confession of al deadly Sinnes is of the Institution of God not of Man But concerninge the maner of confessinge secretely to a Prieste alone it is moste agreable to Natural Reason that secrete Sinnes be confessed secretely Clement amongest those thinges that he acknowledgeth him selfe to haue receiued of Peter this is One as he writeth in his firste Epistle translated by Rufine the Prieste That if it fortune either enuie or Infidelitie priuely to crepe into any mans harte or any other like euil he whiche regardeth his Soule be not ashamed to confesse those thinges to him that is in Office ouer him to the ende that by him through the woorde of God and holesome counsel he maye be healed So as by perfite Faithe and good woorkes he maye escape the paines of euerlastinge fire and come to the rewardes of Life that endureth for euer No man speaketh more plainely of Secrete Confession then Origen and that in sundry places to whiche for Breuities sake I remitte the Reader In. 2. Ca. Leuitici Homil. 2. De Principijs Lib. 3. In Psal 37. Homil. 2. VVhere he compareth the state of a sinner to a man that hath euil and vndigested humours in his Stomake And saithe that as by remaininge of suche euil matter the man feleth him selfe very sicke and by vomitinge of it foorthe he is eased so the sinner by keepinge his sinnes secrete is the more greuousely charged in his owne conscience and standeth in daunger to be choked with the Fleume and humour of his sinnes But if he accuse him selfe and confesse his faultes he bothe vomiteth foorthe his sinnes and digesteth the cause of the same S. Cyprian as in many other places so moste plainely speaketh of Secrete Confession Sermone 5. de lapsis Although saithe he of certaine deuoute persons they be entangled with no greate Sinne yet because at leaste they thought of it the same vnto the Priestes of God Confesse they sorowfully and simply They make Confession of their Conscience they laie foorthe the burthen of their minde c. S. Augustine treatinge of the Power of the Keies in many places but specially of Confession in Psal 60. VVhere speakinge muche of the necessitie of Confession he saithe thus VVhy fearest thou to be Confessed If not beinge Confessed thou remaine hidden not beinge Confessed thou shalt be damned And afterwardes thus To this ende God requireth Confession to deliuer the humble to this ende he damneth him that confesseth not to punishe the Proude Therefore be thou sorie before thou be Confessed beinge Confessed Reioyse thou shalt be hole By these and many other Holy Fathers of whome there is no doubte but they had the Holy Ghoste for their Teacher and prompter of al Truthe the Catholike Churche hath benne persuaded that the recital and rehersinge of al sinnes before the Prieste is necessarie to Saluation onlesse necessitie for lacke of a Prieste or other wise exclude vs from it and that a General Confession in no wise suffiseth True Faithe acknowlegeth that Confession is to be made of al â— Sinnes
Sacramente no more but a Token or Signe specially sith ye teache in your articles that Baptisme at the best is but a Signe and Seale of our newe birthe ye seme not to attribute to Baptisme so mutche as the Scripture dothe Neither is Baptisme onely a Signe or TokeÌ„ that sinnes be remitted but wee beleeue as the Catholique Churche according to the Scriptures teacheth that in and by Baptisme sinnes be fully and truely remitted and put awaie and that not through the Faithe onely of the geuer or receiuer or of any other though hereunto it be necessarie in thâ—se that be come to age of discretion but through the power and vertue of the Sacrament and Gods promise And therefore to whom it is geuen of them it is rightly saide that they be Baptized for remission of their sinnes The scriptures be plaine Firste Ezechiel speakinge of this Holy Sacrament saithe in the person of God I wilshed vpon you cleane water and ye shal be made cleane from al your defilinges and from your Idols wil I clense you Nexte S. Paule saithe That God hath saued vs by the wasshinge of Regeneration and of the renewing of the Holy Ghoste whom he hath powred vpon vs aboundantly by Iesus Christe our Sauiour That I maie adde to these manifest Scriptures the Auctoritie of a Learned Father not whereby to strengthen the truthe of them but to witnesse our right vnderstandinge of them S. Augustine Lib. 3. contra duas epist Pelagian Cap. 3. shewinge the sclaunder of the Pelagians againste the Catholikes saithe thus in theire Persone Againe they that is after theire meaninge the Catholikes auouche that Baptisme maketh not in deede newe menne againe that is to witte that it geueth not ful remission of sinnes c. Thereto eftsones answearinge S. Augustine saithe Mentiuntur iusidiantur tergiuersantur They lye they studye howe to deceiue they seeke shiftes wee saie not this And after certaine sentences retourninge to Baptisme he concludeth thus VVherefore Baptisme wassheth awaie al sinnes vtterly al of dedes wordes thoughtes be they Original or Actual be they done ignorantly or wittingly But it taketh not awaie the infirmitie whiche the regenerate resisteth c. VVhiche place doth not onely set foorthe the vertue of Baptisme but also destroieth the Doctrine of our New Gospellers that affirme concupiscence whiche remaineth after Baptisme to be verily sinne â–ª VVherein they erre manifestly againste the Scripture and sense of the Fathers The B. of Sarisburie Il wil is euer plenetiful of ili wordes M. Hardinge here maketh him selfe mutche mater without cause He teacheth our Newe Cleregie that Baptisme is not onely a Signe or a Token of Remission of sinnes He telleth vs of the Faithe of the Geeuer of the Faithe of the Receiuer Of the Povver of the Sacramente Of Concupiscence that it is no sinne And more I trowe he would haue saide if more had presently comme to minde Verily the poore Newe Cleregie speaketh not one woorde in al this whole place neither of Signe nor of Token nor of the Receiuer nor of the Geeuer nor of the Povver of the Sacrament nor of Concupiscence whether it be Sinne or not Sinne nor of any other like thinge Yet in yâ— ende he taketh S. Augustines vvoordes vvithout his meaninge and crieth againste vs They lie they studie to deceiue they seke shiftes And why so Certainely bicause wée saie Baptisme is a Sacrament of Remission of Sinnes And that the Children of the Faitheful for that they be borne in Sinne and perteine to the people of God ought therefore to be Baptized Other causes then these in any Our Woordes he can finde none True it is that the Sacramente dependeth not neither of the Minister nor of the Receiuer nor of any other For though they be al the Children of sinne yet is Baptisme the Sacramente of Remission of Sinne. S. Augustine saithe Securum me fecit Magister meus de quo spiritus eius dicit Hic est qui Baptizat Christe my Maister hath assured me of whom his owne Sprite saithe this is he that Baptizeth Neuerthelesse concerninge the Faithe of the Parentes and others the Holy Doctours haue sommetimes written otherwise S. Augustine saithe Satis piè recteque creditur Prodesse paruulo eorum Fidem à quibus Consecrandus offertur It is good and Godly to beleue that the Child is holpen by the Faithe of them by whom he is offered or brought vnto Baptisme Againe he saithe Accommodat illis Mater Ecclesia aliorum pedes vt veniant aliorum Cor vt credant Our Mother the Churche lendeth them other mennes fecte that they maie comme â–ª and other mennes hartes that they maie beleeue The like saieings might be alleged out of Iustinus Martyr S. Cyprian S. Hierome and others For thus they write Howe truely I wil not saie But theire woordes be plaine The Prophets Abacuc saithe Iustus ex Fide sua viuet The Juste man shal liue not by the Faithe of his Parentes but by his ovvne Faithe Of this Faith S. Hierome saith Qui plena Fide non suscipiunt Salutare Baptisma accipiunt quidem Aquam sed non accipiunt Spiritum They that receiue not Baptisme with perfite Faithe receiue the VVater But the Holy Ghoste they receiue not S. Augustine saithe Verus Baptismus constat non tam ablutione Corporis quà m Fide Cordis Sicut Apostolica Doctrina tradidit dicens Fide mundans Corda eorum Et alibi Saluos facit Baptisma non Carnis depositio sordiuÌ„ sed conscientiae bonae interrogatio in Deum per Resurrectionem Iesu Christi True Baptisme standeth not so mutche in wasshinge of the Body as in the Faithe of the harte As the Doctrine of the Apostles hathe tought vs saieinge By Faithe purifieinge theire hartes And in an other place Baptisme maketh vs safe not yâ— putting awaie of the filth of the Fleash but the examining of a good conscience before God by the Resurrection of Jesus Christe Likewise againe he saith Vnde ista tanta Virtus Aquae vt corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur VVhence is al this so greate Vertue or Power of the VVater that it toucheth the Body and wassheth the Harte but by the woorkinge of the VVoord Not for that it is spoken by the Minister but for that it is beleeued of the Faitheful Somme man wil saie Children or Infantes beléeue nothinge but are vtterly voide of Faithe S. Augustine answeareth Qui non crediderit condemnabitur Sicut eos renasci per Ministerium Baptizantium ita etiam eos credere per corda ora confitentium confitemur He that beleeueth not shal be damned VVee confesse that as they be borne againe by the Ministerie of the Baptizers so they beleue by the hartes and mouthes of the Confessours Againe he saithe Habent Fidem propter Fidei Sacramentum Theie haue Faithe bicause they haue
Baptisme whiche is the Sacrament of Faithe For he saithe Quemadmodum Sacramentum Corporis Christi secundum quendam modum Corpus Christi est ita Sacramentum Fidei Fides est As the Sacramente of Christes Body not verily and in deede but after a certaine manner of speeche is Christes Body So Baptisme is Faithe bicause it is the Sacrament of Faithe Therfore Cardinal Caietane is woorthily blamed by Catharinus in that he saith An Infante for that he wanteth instruction in Faithe therefore hathe not perfite Baptisme Touchinge the Vertue or Power of this Sacramente if M. Hardinge meanâ— thereby the outwarde Elemente of the Water he knoweth or maye easily know It is a common resolution emongest al his owne Schole Doctours Gratia Dei non est alligata Sacramentis The Grace of God is not tied to any Sacramentes The meaning thereof is that God is hable to woorke Saluation bothe with them and without them S. Augustine saithe as it is before alleged Iam vos mundi estis propter sermonem quem locutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia etiam in Aqua Verbum mundat Detrahe Verbum quid est Aqua nisi Aqua Nowe are ye cleane bicause of the VVoorde that I haue spoken to you But why saithe he not Nowe Ye are cleane bicause of the Baptisme wherwith ye are wasshed sauing yâ— bicause in the VVater it is the VVoord that maketh cleane â–ª Take awaie the VVoorde and vvhat is the VVater more then VVater Therefore he saithe Aqua exhibet forinsecùs Sacramentum Gratiae The VVater geueeth vs outvvardly the Sacramente of Grace Notwithstandinge wee muste consider that the Learned Fathers in theire treaties of the Sacramentes sommetime vse the outwarde Signe in stéede of the thinge it selfe that is signified sommetime they vse the thinge Signified in stéede of the Signe As for example Sommetimes they name Christes Bloude in stéede of the VVater Sommetime they name the VVater in steede of Christes Bloude This Figure is called Metonymia that is to saie an exchange of names and is mutche vsed emongst the Learned specially speakinge of the Sacramentes S. Augustine vsinge the VVater in place of the Bloude of Christe that is Signified by the Water saithe thus Soluit vinculum culpae reconciliat bonum naturae regenerat hominem in Vno Christo It breaketh the bande of Sinne It reconcileth the goodnesse of Nature It dooth renewe a man in One Christe Notwithstanding in déede and in precise manner of speache Saluation muste be sought in Christe alone and not in any outwarde Signes Christe is that Lambe of God that taketh awaie the Sinnes of the Worlde The Bloude of Christe maketh vs cleane from al our Sinnes S. Cyprian saithe Remiâ—io peccatorum â—iue per Baptismum siue per alia Sacramenta donetur Propriè Spiritus Sancti est ipsi soli huius efficientiae Priuilegium maneâ— Verborum solennitas Sacri inuocatio Nominis Signa Apostolicis Institutionibus attribura Visibile celebraÌ„t Sacramentum Rem verò ipsam Spiritius Sanctus format efficit The Remission of Sinne whether it be geeuen by Baptisme or by any other Sacramente is in deede of the Holy Ghoste and to the same Holy Ghoste onely the Priuilege of this woorke dooth appertaine The solemnitie of the Woordes and the inuocation of Goddes Holy Name and the outwarde Signes appointed to the Ministerie of the Priestes by the Institution of the Apostles wooorke the Visible outwarde Sacramente But touchinge the substance thereof whiche is the Remission of Sinnes it is the Holy Ghoste that woorketh it Likewise saithe S. Hierome Homo Aquam tantùm tribuit Deus autem dat Spiritum Sanctum quo sordes abluuntur The Minister being a man geeueth onely the VVater but God geeueth the Holy Ghoste whereby the Sinnes be washte awaie And againe Si quis Corporeum quod oculis Carnis aspicitur Aquae tantùm accipit lauacrum non est indutus Dominum Iesum Christum If any man haue receiued onely the Bodily vvasshinge of VVater that is outwardly seene with the eie he hath not put on our Lorde Jesus Christe Concerninge Concupiscence remaininge in the faitheful after Baptisme whether it be Sinne or no Sinne there was no greate cause why M. Hardinge shoulde in this place moue question sauinge that as he hath hitherto denied that Falshedde is Falshedde so he woulde nowe denie that Sinne is Sinne. Vndoubtedly S. Paule féelinge the same Concupiscence in him selfe is forced to moorne and to crie out I see an other Lawe in my members fightinge againste the Lawe of my minde and leadinge me Prisoner to the Lavve of sinne And againe O Wretched man that I am who shal deliuer me from this Body of Deathe Therefore S. Ambrose saithe Non iuuenitur in vllo hominum tanta concordia vt Legi Mentis Lex quae Membris est insita non repugnet Propter quod ex omnium Sanctorum Persona accipitur quod Iohannes Apostolus ait Si dixerimus quòd peccaâ—um non habemus nos ipsos seducimus Veritas in nobis non est There is not found in any man sutche concorde bitweene the Fleashe and the Sprite but that the Lawe of Concupiscence whiche is planted in the Members fighteth against the Lawe of the Minde And for that cause the woordes of S. John the Apostle are taken as spoken in the Persone of al Sainctes If wee saie wee haue no Sinne wee deceiue our selues and there is no Truthe in vs. And to leaue al others S. Augustine saithe in moste plaine wise Concupiscentia Carnis aduersus quam bonus Concupiscit Spiritus Peccatum est Poena Peccati Causa Peccati The Concupiscence of the Fleashe against whiche the good Sprite lusteth is bothe Sinne and the Paine of sinne and the Cause of sinne And againe he saithe Quà mdiu viuis necesse est Peccatum esse in membris ruis As longe as thou liuest there muste needes be Sinne in thy members If M. Hardinge saie wee wreaste and racke S. Augustine and take his woordes otherwise then he meante Albertus Pighius his owne Principal Doctour wil control him Thus he writeth Augustinus tradit hanc ipsam Concupiscentiam Corpori nostro inspersam atque innatam in nondum renatis verè propriè Peccatum esse quae ignoscatur quidem sed non tollatur in Baptismo S. Augustine teacheth vs that this same Concupiscence planted in our Body in them that be not regenerate by Baptisme Verily and in plaine manner of speache is Sinne and that the same Concupiscence is foregeeuen in Baptisme but is not vtterly taken avvaie Yet the late blessed Chapter of Tridente in spite of S. Augustine hathe published the Contrarie Hanc Concupiscentiam quam Apostolus aliquando appellat Peccatum Sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse quòd verè
his Resurrection The like wée saie of the Holy Supper Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie but VVine or Breade maie haue this Power as wel as VVater Of this whole mater wée shal speake hereafter more at large But if Breade and VVine as M. Hardinge saithe haue no Power to woorke Resurrection what Power then can his Accidentes and emptie Fourmes haue to woorke the same For touching the Body of Christe it selfe his own Doctours could haue tolde him that it enteth not into our Bodies For thus it is noted published for sounde and certaine Doctrine vpon the Decrees Certum est quòd quà m citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine and out of doubte that as soone as the Accidentes or Fourmes are touched with the teethe straight waie the Body of Christe is taken vp into Heauen Hereof wee maie reason thus Christes Body is suddainely taken vp into Heauen and is not receiued into our Bodies and that as it is noted here is true and certaine The Breade and Wine by M. Hardinges Doctrine are vtterly consumed no parte of the Substance thereof remaining There is nothing leafte there but Fourmes and Accidentes Hereof it must needes folow by this Doctrine that the same bare Fourmes Accidentes haue Power to woorke our ResurrectioÌ„ But it is wel knowen and confessed in al Schooles that the Substance is better and woorthier then is the Accidente Therfore wée maie conclude The Accidente may doo it Ergo. the Substance maie mutche more doo it For the reste M. Hardinge saithe The Substance of the Breade is quite remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie other then his owne haue proued them better True it is that M. Hardinge saithe Bitwéene the Sacramente and the thinge it selfe that is to saie bitwéene the Sacramente and the Body of Christe represented by the Sacramente there is great difference For in déede and verily and in precise manner of speache neither is Christes Body the Sacramente nor is the Sacramente Christes Body S. Augustine saith as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta noÌ„ essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Onlesse Sacramentes had a certaine likenesse of the thinges wherof thei be sacramentes without question thei were no Sacramentes And in consideration of this likenesse oftentimes they beare the names of the thinges them selues Therefore after a certaine manner of speache and not otherwise the Sacramente of the Body of Christe is Christes Body Hereof I haue written more at large as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differeÌ„ce saith thus Non iste Panis qui vadit in ventrem Sed Panis Vitae Aeternae qui animae nostrae Substantiam fulciâ— Not this Breade of the Sacrament that passeth into yâ— belly but the Body of Christe it selfe whiche is the Breade of euerlastinge Life whiche reliueth the Substance of our Soule and is signified by the Sacramente Rabanus Maurus saithe Aliud est Sacramentum aliud vis Sacramenti Sacramentum in Corporis alimentum redigitur Virtute Sacramenti aeternae Vitae dignitas adipiscitur The Sacramente is one thinge The Povver of the Sacramente is an other thinge The Sacramente is changed into the foode or norishemente of the Body by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life Likewise S. Chrysostome In Sacris Vasis non ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Holy Vessels is conteined not the Very Body of Christe it selfe but a Mysterie or Sacramente of his Body So greate difference there is bitwéene the Sacramente the Body of Christe The Sacramente passeth into the Belly Christes Body passeth into the Soule The Sacramente is vpon Earthe Christes Body is in Heauen The Sacramente is corruptible Christes Body is glorious The Sacramente is the Signe Christes Body is the thinge Signified For wante of this distinction M. Hardinge wandreth blindely in the darke he knoweth not whither Therefore S. Augustine saith speaking purposely hereof Ea demum est miserabilis animae seruitus Signa pro rebus accipere This is a miserable bondage of the sâ—ule to take the Signes in steede of the thinges that he signified Whether and in what sense the wicked maie be saide to eate the Body of Christe it shal be discussed hereafter more at large As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures and Holy Fathers Of plaieinge false Lessons of teachinge as be saithe horrible lies and of subuertinge the people with al other the like furniture wee wil leaue it freely and wholy vnto the Authour The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode SacrameÌ„tally findinge theÌ„ selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of
is not hable to assure him selfe Touchinge the certainetie of this Doctrine to alleage one or twoo places out of many S. Augustine writeth thus Tale aliquid etiam post hanc Vitam fieri incredibile non est vtrùm ita sit quaeri potest Somme sutch thing he meaneth the Fire of Purgatorie to be after this Life it is not incredible And vvhether it be so or no It maie be a question Againe Quòd Spiritus Defunctorum c. ignem transitoriae Tribulationis inueniant non redarguo quia Forsitan Verum est That the Sprites of the Deade finde a Fire of transitorie Tribulation I reproue it not For Perhaps it is true Againe Siue ergo in hac Vita tantùm homines ista patiuntur siue etiam post hanc vitam talia quaedam iudicia subsequuntur non abhorret Quantum Arbitror à ratione Veritatis iste intellectus huius sententiae Therefore whether menne suffer sutch thinges onely in this Life Or els somme sutche Iudgementes folowe euen after this Life As mutche as I thinke the vnderstandinge of this sentence disagreeth not from the order of the Truthe And againe he saithe Quis sit iste modus quae sint ista Peccata quae ita impediant peruentionem ad Regnum Dei vt tamen Sanctorum amicorum meritis imperrent indulgentiam difficillimum est inuenire Periculosissimum definire Ego certè vsque ad hoc tempus cùm inde â—atagerem ad eorum indaginem peruenire non potui VVhat meane this is and what Sinnes these be whiche so lette a man from comming vnto the Kingdome of God that thei maie notwithstanding obteine Pardonne by the Merites of Holy frendes is it very harde to finde and very dangerous to determine Certainely I mee selfe notwithstandinge greate studie and trauaile taken in that behalfe coulde neuer attaine to the knovvledge of it By these it is plaine that S. Augustine stoode in doubte hereof whether there be any sutche Purgatorie Fire or no. Therefore vndoubtedly he tooke it neither for an Article of the Christian Faith for thereof it had not benne lawful for him to doubte nor for any Tradition of the Apostles Ye saie S. Augustine neuer doubted whether there were any sutche Place of Purgatorie or sutche Fire or no But onely whether the tormentes there doo satisâ—ie the Iustice of God for Sinne or no and whether the same tormentes doo by degrees diminishe the Venial Sinnes and Seculare Affections whiche the Parties carried with them or no. Notwithstandinge what shoulde any question be raised hereof Plato and Vergile and other Heathen writers from whom this Doctrine first flowed abroade woulde soone haue put you quite out of doubte Vergile hereof emongest others saithe thus Quin supremo cum lumine vita reliquit Non tamen omne malum miseris nec funditus omnes Corporeae excedunt pestes Penitusâ—ue necesse est Multa diu concreta modis inolescere miris Ergo exercentur poenis veterumâ—ue malorum Supplicia expendunt Aliae panduntur inanes Suspensae ad ventos alijs sub gurgite vasto Infectum eluitur scelus aut exuritur igni But reade you S. Aâ—gustine M. Hardinge you I saie that to vse your owne woordes are so profoundely seene in al the Doctours that ye maie boldely despise al others what so euer Reade I saie S. Augustine examine better the Places and weigh the woordes And ye shal finde that he neuer neither mentioneth nor toucheth any of these your prety fantasies but saithe plainely vvhether it be so or no it maie be a question I reproue it not For perhaps it is true And are ye so Profoundely seene in al the Doctoures Scriptures M. Harding that ye thinke there is either Fire or Water or any other Creature wherewith to satisfie the Iustice of God againste Sinne sauinge onely the Bloude of the Lambe of God that taketh awaie the Sinne of the Worlde Or thinke you that S. Augustine woulde turne vs from the Satisfaction of Christe and sende vs to séeke for any other Certainely S. Augustine him selfe saithe Valeat mihi ad Perfectionem liberationis tantùm Pretium Sanguinis Domini mei Let Onely the Price of the Bloude of my Lorde auaile me to the Perfection of my deliuerie Againe he saithe Quando aliquis se conuerterit ad Deum Prorsus illi omnia dimittuntur Nemo sit sollicitus quòd aliquid ei non dimittatur When so euer any man turneth him selfe vnto God al thinges vtterly are foregeeuen him Let noman be doubteful leste any thinge happily be not foregeeuen Chrysostome imagineth God thus to saie of a sinner Vnum tantùm requiro vt confiteatur peccata ab eis desistat Nec vltrà infero Poenam peccatis This thinge onely saithe God I require of a Sinner that he coÌ„fesse his Sinnes vnto me and leaue the same Aftervvard I laie nomore pounishemente vpon his Sinnes Likewise againe he saithe Ego Fideiubeo Si quis nostrum recedat a Peccatis ex animo verè Promittat Deo se ad illa non rediturum nihil Deum requisiturum ad Satisfactionem I wil stande bounde in Goddes behalfe If any of vs foresake his Sinnes with al his harte and make true promisse vnto God that he wil nomore returne vnto them that then God shal require nothinge els vnto Satisfaction He that knoweth not thus mutche hath no greate cause to vaunte him selfe of his profound knowledge in the Doctours But it Gods Iustice againste your sinne be fully satisfied by the Bloude of Christe If the Onely price of our Lordes Bloude haue vvrought the perfection of your deliuerie If there remaine nothinge vnforegeeuen If God require no further pounishemente What shoulde you seeke for other Satisfaction in your painted Fires and smokes of Purgatorie To conclude ye saie thus In effecte S. Augustines question is whether the Fire of Purgatorie be not double O M. Hardinge it ye were simple and meante simply ye woulde not so vainely double the pointe I beseche you what double Fire of Purgatorie meante S. Augustine Or where was he euer so double in dealinge By your double Diuinitie and Profounde knowledge in the Doctoures ye haue at the laste skilfully founde out a Double Purgatorie Fire and a Double Purgatorie Howe be it as you are nowe troubled about the Fire of your Purgatorie so were somme others of your frendes not long sithence as mutche troubled aboute the VVater Sir Thomas Moore saide and helde for certaine that in al Purgatorie there is no VVater no not one droppe And that he saide he would proue by the wordes of the Prophete Zacharie Eduxisti vinctos tuos de lacu in quo non erat Aqua Thou haste deliuered thy Prisoners out of the Doungeon wherein there is no VVater Of the other side Roffensis saith Yes there is in Purgatorie good stoare of VVater And that he saith he can
that by his Bloude al our spottes of Sinne be vvasshed cleane That he hath pacified and set at one al thinges by the Bloude of his Crosse That he by the same One onely Sacrifice whiche he once offered vpon the Crosse hathe brought to effecte and fulfilled al thinges that for y◠cause he said when he gaue vp the Ghoste It is finished as though he woulde signifie that the price and ransomme was nowe ful paide for the Sinne of al Mankinde If there be any that thinke this Sacrifice not sufficient let them goe in Goddes name seeke a better Wee verily bicause wee knowe this to be the Onely Sacrifice are wel contente with it alone and looke for none other and forasmutche as it was to be offered but Once we commaunde it not to be renewed againe and bicause it was ful perfite in al pointes and partes we doo not ordeine in place thereof any continual succession of offeringes M. Hardinge Ye make a Sophistical argumente when ye teache because the Lawe of God requireth of vs ful obedience that therefore it cannot be satisfied in this life by any meanes For when ye saie it requireth of vs ful obedience if ye meane suche ful obedience as is required onely in this life then conclude ye falsely that wee can by no meanes satisfie it But if ye meane suche ful obedience ‡ as is onely perfourmed in Heauen then ye conclude wel that wee in this life cannot fulfil suche perfection as is required in Heauen But then haue ye saide nothinge to the purpose For wee knowe what marke ye shoote at by your Doctrine vttered in other places Your meaninge is that no man in this Life is able by the Grace of God to fulfil the Commaundementes VVee beleeue God commaundeth vs nothinge impossible to vs. Otherwise howe coulde he iustly punishe for not doinge that commaundemente whiche by no meanes wee were able to fulfil VVee are sure that God punisheth noman vniustly for Non est apud dominum Deum nostrum iniquitas There is no iniquitie in Our Lorde God Moises speakinge of the fulfillinge of the Commaundementes of God whiche also S. Paule repeteth saithe that they are not aboue vs in Heauen neither farre from vs beyonde the Sea but harde by thee saithe he is his woorde in thy mouthe and in thy harte that thou maiste doo it And Christe saithe Iugum meum suaue est onus meum leue My Yoke is sweete and my burden light and S. Iohn His Commaundementes be not heauie He then that saithe we can by no meanes fulfil the Lawe of God maketh God vniust and euil or impotent and not able to geue so mutche grace as maie helpe to fulfil his Lawe Let the discrete reader iudge what blasphemie your woordes conteine Belye vs nomore hereafter This is our Doctrine better founded in the worde of God and in the Tradition of the Apostles and in the custome of the whole Churche then that ye shal euer be able to ouerthrowe it Blaspheme and barke againste it ye maie ouercome it ye cannot The B. of Sarisburie Al other thinges here by you touched M. Hardinge I wil passe ouer thinkinge it sufficient to note a fewe woordes of the possibilitie and perfourmance of the Lawe and so mutche the more for that ye seeme therein in somme parte to renewe the Pelagian Heretiques Olde condemned erroure As touchinge that ful and perfite Obedience that is required of vs by the Lawe ye answeare there are sundrie sortes of Perfection namely that there is Perfection in Children Perfection in Menne Perfection in Angels and Perfection in God And further ye saie that in this life wee cannot fulfil sutche Perfection as is required of the Angels of God in Heauen And this answeare ye make touchinge the Obedience and perfourminge of the Lawe As if ye would saie The Lawe of God was geeuen to Angels and is to be perfourmed not in the Earth but Onely in Heauen And as if God had said to those Blessed Sprites Thou shalt not Kil Thou shalt not commit aduouterie Thou shalt not steale Thou shalt not couete c. In your sundrie Perfections of Children Menne Angels and God I haue no skil The Apologie meante onely of that Perfection that is required in Man How be it in euery kinde they saie Perfectum est cui nihil deest That thinge is Perfite that is ful and absolute and wanteth nothinge And here leste ye shoulde deceiue your selfe by wronge measure God him selfe hathe shewed you what Perfection he requireth Thus he saithe Thou shalt loue the Lorde thy God with al thy Harte with al thy Soule with al thy Power Ye shal not turne neither to the Right hand nor to the Lefte Accursed is he that standeth not in euery thinge that is written in the Lawe to perfourme the same And S. Iames saithe VVho so offendeth in one Commaundemente is guilty of al. And Christe saithe Be ye Perfite not measuring your selues by your owne habilitie but as your Father is Perfite whiche is in Heauen And yet hereby he meaneth not the Perfection that is in God and his Angels but onely that Perfection that is required in Man S. Hierome saithe The Pelagian Heretiques in Olde times vsed the same shiftes that you vse nowe For where as the Catholique Learned Fathers saide Noman is Perfite and voide of Sinne they answeared then euen in sutche sorte as you doo nowe Noman is Perfite in sutche degree of Perfection as God is Perfite S. Hieromes woordes be these Aiunt ad Comparationem Dei nullum esse Perfectum Quasi Scriptura hoc dixerit They saie euen as you M. Hardinge saie that in Comparison of God noman is Perfite Asthough this were the saieinge of the Scriptures And therefore he saithe vnto them Nunquid Praecepit mihi Deus vt essem quod Deus est Vt nihil inter me esset Dominum Creatorem Vt maior essem Angelorum fastigio Vt haberem quod Angeli non habent I beseeche you hathe God Commaunded me that I shoulde bee the same that God is That there shoulde be no difference in Perfection bitweene me and my Lorde the Creatoure That I shoulde be aboue the Highnesse of Angels Or that I shoulde haue that the Angels haue not It was in vaine therefore M. Hardinge thus to borrowe the Pelagians Weapons and to make mater of this Perfection For wee speake not of Angels but onely of Menne Further tointreate of the Perfite fulfillinge and accomplisshinge of the Lawe I meane so farre as the Lawe requirethe the Pelagian Heretiques herein also saide euen as you saie and none otherwise S. Augustine thereof reporteth thus Magnum aliquid Pelagiani se scire putam quando dicunt Non iuberet Deus quod Sciret ab homine non posse fieri Quis hoc nesciat Sed ide◠iubet aliqua quae non possumus vt nouerimus quid ab ipso
treasurie of the Popes breasâ—te it were absurde and vnreasonable Mary to saie that the Lawes reste in the Popes breaste after a certaine meaninge as hereafter shal be declared it is not altogeather beside truthe and reason But Sirs what if some meane writer or Gloser vpon the Canon Lawe speake somewhere out of square if al should be exactly tried by Scripture wil ye laie that to our charge Shal the Faithe of the Catholike Churche thereby be called in doubte and question VVe take not vpon vs to Defende al that yâ— Canonistes or SchoolemeÌ„ saie or write c. In this kinde or order be many things whiche may rather be called rules of maners then Principles or such as we terme Axiomata of our Faithe These although they be founde written in the Scripture for asmuche as they haue benne commaunded by an occasion and for some cause they maie for cause and occasion and as we finde in C. Lector for necessitie by Gods depute and Vicare be supplied holpen expounded And if the case so require he in the same for a certaine cause with a certaine persone for a certaine time with certaine circumstances maye dispense by the same spirite they were firste founded and instituted withal and with the same intention to witte for some speciall good and furtherance of Godlinesse Suche administration of Gods Lawe and suche dispensation thereof as of a precious Treasure not free or at Libertie and pleasure but an euen iuste and good dispensation they do attribute to Gods Vicare whome this Defender calleth the Popes Parasites Pages and Clawbackes him selfe a very Page Slaue and clawbacke to the Diuel The B. of Sarisburie Here M. Hardinge ye rome and wander goe masket as a man that were benighted and had loste his waie In somme cases ye saie the Pope maie dispense against Goddes VVoorde In somme cases he maie not Faine woulde ye for shame somewhat limite restraine his Immoderate Authoritie but ye knowe not where to laie the boundes Ye make smal accompte of your Schoole Doctoures and Canonistes that is to saie of the Principal Pillers of your Catholique Churche and thinke them not woorthy to be your guides How be it your laboure cannot al be loste For they wil thinke as light of you But for as mutche as ye saie they flatter not the Pope nor be his Pages or Parasites but speake roundely to him and tel him his owne it shal not be mutche amisse to herken a litle what they saie One of them saithe thus Papa potest Dispensare contra Ius Naturale The Pope maie Dispense againste the Lavve of Nature An other saith Papa Dispensat contra Canones Apostolorum The Pope Dispenseth against the Canons or Rules of the Apostles An other saithe Papa potest mutare formam Verborum in Baptismo The Pope maie change the fourme of VVoordes in Baptisme An other saithe Priuilegium dari potest contra Ius Diuinum The Popes Priuilege maie be graunted againste the Lavve of God An other saithe Papa ex Maxima Causa potest Dispensare contra Nouum TestamentuÌ„ The Pope vpon a very great cause maie dispense againste the Nevve Testamente An other saith Papa potest Dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maie Dispense for any commaundemente of the Olde or Nevve Testamente An other saithe Papa potest Dispensare contra Epistolas Pauli The Pope maie Dispense againste the Epistles of S. Paule And somewhat to qualifie the outrage of the mater an other saithe Papa potest Dispensare contra Ius Diuinum in Particulari non in Vniuersali The Pope maie Dispense against the Lavve of God in Particulare not in General And againe Papa potest tollere Ius Diuinum ex Parte non in Totum The Pope maie abolishe the Lavve of God in parte but not in vvhole An other saithe Martinus Papa 5. Dispensauit cum quodam qui acceperat Germanam suam in Vxorem Pope Martine the. 5. dispensed with a man yâ— had taken to VVife his ovvne Sister Whether this reporte be true or false I referre mée selfe to the credite of the Authoure An other saith Papa potest Dispensare cum omnibus Personis nisi cum Patre Matre The Pope maie dispense vvith al Personnes touchinge Marriage sauinge onely vvith Father and Mother to Marrie or to be Married to theire Children An other saith Papa potest supra Ius Dispensare Et de Iniustitia potest facere IustitiaÌ„ Sententiam quae nulla est facere aliquam Et de nihilo facere aliquid The Pope maie dispense aboue the Lawe the Pope of VVronge maie make Right The Pope of no Sentence maie make a Sentence The Pope of nothinge maie make somme thinge The cause hereof as an other saith is this Quia Papa potest excepto Peccato quicquid Deus ipse potest Sinne onely excepted the Pope maie doo vvhat so euer God him selfe maie doo An other saithe Papa habet Authoritatem declarandi Scripturas ita vt non liceat oppositum tenere vel opinari The Pope hath Authoritie so to expounde and to declare the Scriptures that it maie not be lawful for any man to hold or to thinke the Contrarie For Cardinalis Cusanus saithe as it saide before Scripturae ad tempus adaptatae sunt variè intellectae ita vt vno tempore secunduÌ„ currenteÌ„ Vniuersalem ritum exponaÌ„tur mutato ritu iterum sententia mutetur The Scriptures are applied vnto the time and are diuersly derstanded so that at one time they are taken accordinge to the Vniuersal Currente order whiche order being changed the meaninge of the Scripture is changed too An other demaundeth a question Vtrùm Papa ex Plenitudine Potestatis possit omnia Whether the Pope by the Fulnesse of his Power maie doo al thinges An other saithe Si totus mundus sententict contra Papam videtur quòd standum esseâ— sententiae Papae If al the VVorlde vvoulde geue sentence contrarie to the Pope yet it seemeth vvee ought to stande to the sentence of the Pope These M. Hardinge by your Iudgemente are neither Pages nor Parasites but good sadde and earnest frendes sutche as loue roughly and plainely to vtter theire minde without flatterie This doubtelesse is it that Daniel so longe before Prophesied of him Dabitur illi os loquens grandia He shal haue a mouthe geuen him vtteringe greate and presumptuous maters For in déede notwithstandinge al this glorious glitteringe of painted Authoritie yet one of the Popes owne menne saithe Papa non potest facere de quadrato rotundum The Pope caÌ„not make a square thing rouÌ„de S. Bernarde saith An Regula non concordat cum Euangelio vel Apostolo Alioqui Regularam non est Regula quia non est recta Dooth not the Rule agree with the Gospel or with the Apostle Otherwise that Rule is no Rule at al for it is crooked it
he died of a sickenesse whiche he fell into at BonconueÌ„to as he iournied from Pisa thither Onuphrius writing of his Death saith that he died at Bonconuento a town in the territorie of Siena and maketh no meÌ„tion of his Poisoning Cornelius Cornepolita writing this storie semeth to geue litle credite vnto it For he addeth an heare saie Vt aiunt as they saie as though it were a matter auouched by no certainetie but by Hearesaie Nauclerus reporteth that the order of those religius men is saide to haue a testimoniall in writinge witnessinge the foresaide Friere to haue benne Innocent and that the whole was but a fained tale Victor the thirde Pope is mentioned by Martinus Polonus to haue benne poisoned by the malicious procurement of the Emperoure Henry the thirde bicause he stoode in defence of Gregory the seuenth whom the Emperour so muche hated and persecuted Vincentius holdeth contrary opinion that he died of a dysentery â–ª as Platina reciteth Touchinge Kinge Iohn of Englande they that write that he was poisoned in a drinkinge cuppe by Monkes them selues make no better then a fable of it and who so euer write it referre them selues to hearesaie and to the popular fame The Author of your Actes and Monumentes reporteth that many opinions are amonge the Chronicle writers of his Deathe As ye procede in your malicious railinge against the Pope ye spitte out your poison demauÌ„dinge certaine question shorte in Woordes â–ª but full stuffed with false and cankered slaunders The B. of Sarisburie The Poisoninge of that Noble Emperoure Henrie of Lucenburg in the Sacramente whereby it appeareth how farre foorthe the States of the worlde ought to truste you ye would haue vs to passe lightly ouer as a Fable Of your Onuphrius and Cornelius and other like Parasites wée make no reckeninge The truthe of the storie is reported by many Vrspergensis saithe Quidam Religiosus porrexit Imperatori intoxicatam Eucharistiam c. A certaine Religious man ministred vnto the Emperoure the Sacramente poisoned The Emperoure hauinge receiued it and returninge againe vnto his place thought that a peece of colde Ise was paste alonge through his body Baptista Egnatius saithe it was wrought by the policie of Robertus Kinge of Sicilia moued therto as Auentinus saithe by Pope Clemente 5. The same ye shal finde recorded in Carion in Supplemento Chronicorum in Rauisius Textor and sundrie others The like recorde there is founde of poisoninge of Victor 3. in the Chalice For the more credite whereof it maie please you to reade Martinus Polonus the Popes Penitentiarie Volaterranus Matthaeus Palmerius the Supplie of Chronicles Fasciculus Temporum Textor and others Touchinge the deathe of Kinge Iohn whether he were poisoned by a Monke or no I wil not striue referringe mée selfe therein to the credite of our Chronicles the common reporte whereof togeather with the general opinion of the people is this that he was destroied with poison But what so euer were the cause of his death Matthias Parisiensis saithe thus Papa Innocentius sententionaliter definiuit c. Pope Innocentius determined by sentence that Kinge Iohn should be deposed from his estate And he enioined the execution thereof to the Frenche Kinge for Remission of his Sinnes promisinge him also faithfully that if he so did he and his Successours should enioie the Kingedome of Englande for euer So mutche is Englande bounde to reuerence and obeie the Pope The Apologie Cap. 7. Diuision 2. What is he at this daie whiche alloweth the mightiest Kinges and Monarches of the worlde to kisse his blessed Feete M. Hardinge It is he saie we that humbly for his owne persone refuseth suche honour that calleth and thinketh him selfe Seruum Seruorum Dei the seruant of the seruantes of God But when he seeth the greate powers and Princes of the worlde humble them selues to Christe Lorde of all Lordes and Kinge of all Kinges in the person of him whose Vicare on Earthe he is and chiefe deputie in those thinges that be to God warde not vnmindefull what he is of him selfe for the roomes sake that he beareth and for his honour whose vicegerent he is the rather also for example of Humilitie and Obedience so to be taken and learned of others of inferiour degree he suffereth that honour to be done whiche is more then a mere man can require Neither is this the pride of Popes at these daies onely as ye obiect but the example of suche humilitie in Princes we can proue to be auncient The greate Kinge Charlemaigne who afterwarde was create Emperoure coulde not be withholden by the Pope Adrian the firste but at the firste meetinge he woulde kisse his feete Many other Emperours and Kinges haue of olde time done likewise And lest the Soueraintie of suche Honour exhibited vnto him shoulde in his owne conceite lifte him higher then for the degree of humaine condition to that purpose serueth the stoole of naturall easement at his creation whereof your surmise is very vile to temper the highnesse of that vocation with the base consideration of humaine infirmities and necessities The B. of Sarisburie What thinge is there either so vile or so horrible but by sutche proper excuses maie soone be smoothed Chrysostome saithe Haec etsi minima esse videantur tamen magnorum sunt causae malorum Nam Ciuitates Ecclesias saepe numerò euerterunt Propterea nec à lachrymis abstinere possum cùm primos istos consessus salutationes audiam ac in mentem veniat quot quantá hinc mala in Ecclesia Die orta sint These thinges notwithstandinge they seeme smal yet are they the causes of greate euils For oftentimes haue they ouerthrowen bothe Citties and Churches Therefore I cannot absteine from weepinge when I heare of these Superiorities and Salutations and consider how many and howe greate euils haue growen thereof in the Churche of God S. Hierome mutche mislikinge the state of his time saithe thus Episcopi velut in aliqua sublimi specula constituti vix dignantur videre mortales alloqui conserous suos The Bishoppes as if thei were placed in somme high Castle scarceâ—y vouchesaue to looke vpon poore mortal menne and to speake vnto their felowe seruantes Touchinge the Bishop of Rome it is not for nought that S. Gregorie saith Rex Superbiae in foribus est The Kinge of Pride is euen at hande In the Popes ovvne Booke of the Ceremonies of Rome it is written thus Electus Imperator cum suis omnibus seruato ordine per gradus ascendit suggestum Et vt primùm videt Pontificem detecto capite illum genu terram contingens veneratur iterum cùm appropinquat ad gradus Sedis genuflectit demum vbi ad Pontificis pedes peruenit illos in reuerentiam Saluatoris Deuotè osculatur The Emperoure Electe goeinge in arraie with al his traine passeth vp the staires into the Scaffolde And as soone
greatter crueltie and shewe them selues miserable to behold But thou wilt saie we sticke not these nailes in theire heades Woulde God thou stickedst them in For then theire miserie were not so greeuous For he that with his owne hand killeth an other committeth a greate deale lesse faulte then he that forceth a man to kil him selfe So saie wée it was far greatter gréefe vnto that Noble Gentleman so vilely to dishonoure and abase him selfe then if he had benne driuen thereto through the force and violence of his enimie In this sorte was the Emperoure Henrie the fourthe wel contente willingly to waite vpon Pope Hildebrande at Canusium and three daies togeather to stande batcheaded and barefoote in the harde froste at his gate as one saith to be a gastinge stocke bothe to menne and Angels before he might haue licence to comme neare So was the Emperoure Frederichus Aenobarbus contented willingely to laie his necke vnder the Popes foote as wee shal declare more hereafter So was the poore Gentlevvoman contente to caste a halter aboute her owne Sonnes necke and so to presente him before Pope Hildebrand whom he had offended by sutche humble Subiection to craue his pardon In respecte wereof the Pope pardoned him his life but commaunded his foote to be striken of of whiche woounde the poore yonge Gentleman soone after died Ye saie It is a lie that Francise Dandalus so Noble a Gentleman was driuen to gnawe boanes I thinke it wel M. Hardinge and therefore we wil rather saie He laie there togeather vp the crummes that fel from his Lordes Table But vnder yâ— Popes table ye saie there were no Dogges And this ye saie is an other lie Notwithstanding this Negatiue were very harde for you to proue How be it hereat I wil not greatly striue And yet had it benne a more séemely sight in my iudgemente to sée a Dogge lieinge there then a man and specially a Noble Gentleman the Embassadoure of so Noble a Cittie To conclude this was the same Pope Clemens the fifthe that thus pronounced of him selfe and proclaimed the same vnto the whole worlde by a Lawe Nos superioritatem habemus ad Imperium Nos vacante Imperio Imperatori succedimus VVee haue the Soueraintie ouer the Empiere The Empiere beinge voide we are heires apparente to the Emperoure The Venetians had geuen aide to restoare one Friscus a bannished man vnto the Dukedome of Ferrara Therefore Pope Clemens interdited them and al that they had and further signified his pleasure vnto al the worlde that whither so euer they or any of them came it shoulde be lawful for any man not onely to take theire bodies and to selle them for slaues to spoile theire goodes but also to kille them whether it were by right or by wroÌ„g For so Sabellicus writeth Vt eos fas esset vnicuique iure iniuria interficere This was the cause of al this greate a doo And this highe indignation has neuer benne slaked had not so Noble a personage abased him selfe to be tied by the necke in a chaine and to créepe vnder the Popes Table vpon al foure like a Dogge Laste of al where it liketh you in the ende to refreashe your wittes with this Defenders thinne chéekes and blusshinge verily M. Hardinge he blussheth in deede and is mutche ashamed in your behalfe to sée your folies God geue you Grace that you maie blusshe at your misusing of Goddes people lesse ye haue that face that the Prophete saith is paste blusshing I trust this Defender shal neuer blusshe to saie either with S. Paule Non pudet me Euangelij Christi Est enim virtus Dei ad Salutem I am not ashamed of the Gospel of Christe For it is the Power of God vnto Saluation Or with S. Hierome Non me pudet nescire quod nescio I am not ashamed in that thinge that I knowe not to graunte mine ignorance The Apologie Cap. 7. Diuision 5. Who set the Emperial Crowne vpon the Emeroure Henry the siâ—thes heade not with his hande but with his foote and with the same foote againe caste the same Crowne of saieinge withal Hee had Povver to make Emperours and to vnmake them againe at his pleasure â–ª M. Hardinge VVe denie that Celestinus whom you note in your bokes margent or any other Pope did this It is a varne fable deuised rather of malice then witte Ye should haue done wel to shew vs with which fooâ—e the Pope did set on the Crowne vpon Henrâ—es heade the rigit or the lefte standinge sittinge leninge or lieinge barefooted and vsinge the healpe of his greate toe â–ª or shodde whether he had some iymme iamme made for him to take it vp holde it and put it on handsomly or conueied it on by a vice or howe it was donne The B. of Sarisburie What nimblenesse or cunninge the Pope hath in his féete more then other menne I haue not hearde What other sleightes he hath nowe or hath had in times paste to woorke sutche feates it behoueth his Magister Ceremoniarum to consider The storie is recorded by Ranulphus Rogerus Cestrensis and Rogerus Houedenus that liued at the same time The Apologie Cap. 7. Diuision 6. Who put in armes Henrie the Sonne againste the Emperoure his Father Henrie the Fourthe and wrought so that the Father was taken prisoner of his owne Sonne and beinge shorne and shamefully handeled was thruste into a Monasterie where with hunger and sorowe he pined awaie to deathe M. Hardinge It was not the Pope that armed Henry the seconde againste Henry the fourthe who by thâ—â—â— compte of some is Henry the thirde â—â—ories declare other causes of theire fallinge out and the more parte of the writers impute it to the iudgemente of God for punishement of his greate wickednes After that he was ouercome with al his power by the Saxons in seuentin daies he durste not to appeare abroade In the meane time his sonne tooke vpon him foorthwith the administration of the Empiere went into Italie with an armie â–ª would not surrender the state which he liked wel his father beinge therewith offended he tooke prisoner without any motion of the Pope with whom he was also at variance and committed him to straight custody Concerninge Gregorie the seuenth Pope who before was called Hildebrandus whom that Emperoure with endles malice persecuted because he would not ratifie his Simoniacal makinge of Bishops and geuing of Ecclesiastical benefices and defended the Church against his wicked attemptes biside sundrie writers of Histories in that time as Lambertus Schafnaburgensis Leo HostieÌ„sis and afterwarde Otho Frisingensis who so mutche commend him for sundrie excellent vertues no man hath so largely and so diligently set foorthe his worthines as Onuphrâ—us Panuinius who hath written of him fiue Bookes The B. of Sarisburie Wée maie easily beléeue you M. Hardinge that the Pope armed not Henrie the Seconde as you saie
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
common weales The B. of Sarisburie Concerning the title of Supreme Head of the Churche wée néede not to searche for Scriptures to excuse it For firste wée diuised it not Secondly wée vse it not Thirdly our Princes at this presente claime it not Your Fathers M. Harding firste entitled that moste Noble and moste Woorthy Prince Kinge Henrie the Eighth with that Vnused and Strange Style as it maie wel be thought the rather to bringe him into the talke and sclaunder of the worlde Howe be it that the Prince is the Highest Iudge Gouernoure ouer al his Subiectes what so euer as wel Priestes as Laie menne without exception it is moste euidente by that hath benne already saide by that shal be saide hereafter by the whole course of the Scriptures and by the vndoubted practise of the Primitiue Churche Verily the Prince as it shal afterwarde better appeare had Bothe the Tables of the Lavve of God euermore committed to his charge as wel the Firste that perteineth to Religion as also the Seconde that perteineth to Ciuile Gouernemente But nowe M. Hardinge if a man would aske you by what VVoorde of God your Priestes and Bishoppes haue exempted them selues from the Iudgement and Gouernement of theire Princes Or by what VVoord of God the Princes hande is restreined more from his Cleregie then from other his Subiectes or by what VVoorde of God yee woulde stablishe Tvvoo Supreme Gouernoures in one Realme I marueile in what Scriptures yée woulde seeke to finde it Your owne Doctoures and Glosers saie as it is before alleged Quaeritur quis exemit Clericum de Iurisdictione Imperatoris cùm priùs esset illi Subiectus Dicit Laurentius quòd Papa de consensu Principis Question is moued who hath exempted the Prieste from the Iurisdiction of the Emperour whereas before he was his Subiecte Laurētius saith not the VVoorde of God but the Pope exempted him by the Consente of the Prince Further M. Hardinge we beséeche you by what VVoorde of God can your Pope claime him self to be the Heade of the Vniuersal Churche of God Where is it recorded Where is it written In what parte of the Testamente Newe or Olde In what Lavve In what Prophete In what Epistle In what Gospel Where is his Headship Where is his Vniuersal Povver If yée can finde it then maie yee shewe it If it cannot be founde then shoulde yée not saie it As for that you and other your Felowes haue alleged before for proufe hereof it is so childish so weake that I thinke yée cannot now comme againe with the same without blusshinge Touchinge the Right that wée saie belongeth vnto al Christian Princes it hath benne inuested and planted in them from the beginninge For to leaue other Authorities of the Scriptures Pope Eleutherius him selfe wrote thus vnto Lucius sommetime Kinge of this Realme of Englande Vos estis Vicarius Dei in Regno iuxta Prophetam Regium You are Goddes Vicare vvithin your ovvne Realme according to the Prophete Dauid Paule the Bishop of Apamea writeth thus vnto the Emperoure Iustinian in a cause mere Ecclesiastical touchinge Religion Transtulit ipsum Dominus vt Plenitudinem directionis vestrae custodiret Serenitati Our Lorde hath taken Pope Agapetus awaie that he might leaue the Fulnesse of order concerninge these Heretiques Dioscorus and Eutyches vnto your Maiestie Tertullian saith Colimus Imperatorem vt hominem à Deo Secundum Solo Deo Minorem Wee Woorship the Emperoure as a man nexte vnto God and inferioure onely vnto God And nothwithstanding the name of Heade of the Churche belonge peculiarely and onely vnto Christe as his onely Right and Enheritance for as the Churche is the Body so Christe is the Heade yet maie the same sommetimes also be applied in sober meaning and good sense not onely vnto Princes but also vnto others far inferiour vnto Princes Chrysostome saithe Videntur mihi istae mulieres Caput fuisse Ecclesiae quae illic erat It seemeth vnto mee that these vveemen vvere the Heade of the Churche that was at Philippi Likewise againe speaking of the Emperoure he saithe thus Laesus est qui non habet parem vllum super terram Summitas Caput omnium super terram hominum Wee haue offended him that in the Earthe hath no peere the Toppe and the Heade of al menne in the VVorlde If he were the Heade of al menne then was he the Heade not onely of Bishoppes and Cardinalles but also of the Pope him selfe Onlesse the Pope were no man To conclude our Princes néede nomore to claime their Lawful Authoritie and Emperial Righte by y◠Exāple of Nero whereof yée haue moued mutche vntimely and wanton talke then your Pope néedeth to claime his Vsurped Coloured Power by the Examples of Annas and Caiphas The Apologie Cap. 11. Diuision 2. For besides that a Christian Prince hath the charge of Bothe Tables committed to him by God to the ende he maie vnderstande that not Temporal maters onely but also Religious and Ecclesiastical Causes perteine to his office c. M. Hardinge You wil proue that Ecclesiastical causes perteine to a Kinges of fice because he hath the charge of bothe tables If you meane that a Kinge is bounde to kepe bothe tables of the lawe so is also euery priuate man And yet as no priuate man is supreme heade of the Churche by kepinge them so neither the Kinge is proued thereby the supreme heade If you meane that the Kinge ought to see others to kepe bothe tables of the lawe that maie he do either in appointinge temporal paines for the transgressours of them or in executinge the saide paines vpon the transgressours But as he cannot excommunicate any man for not apperinge when he is called so can he not iudge al causes of the lawe For if a man sinne onely in his harte as for example in murther or aduoutrie the Kinge cannot haue to do with him And yet the true supreme heade of the Church shal haue to do with him For that malicious and sinful thought shal neuer be foregeuen excepte the party come to be absolued of theire Successours to whom Christe saide whose sinnes ye forgeue ▪ they are forgeuen and whose sinnes ye reteine they are reteined To committe murder in harte is a sinne and it is reteined vntil it be forgeuen Neither can it be forgeuen vntil he that is Iudge by the keie of discretion perceiue that it is to be forgeuen VVhich he cannot know vntil it be confessed with a contrite hart by him who onely knoweth it and is bounde to tel it for absolutions sake If then there be a iudge who can see the lawe kepte in an higher pointe and beyond the reache of the King surely the King shal not be supreme head ▪ sith an other is more like to God then he A◠who is iudge of the inwarde conscience whereunto no Kinge reacheth but onely the minister of Christe ▪
not as a cause of Foregeuenesse to be obteined Your very Glose saithe Apud Graecos Confessio non est necessaria quia non emanauit ad illos Traditio talis Emong the Christians in Graecia Confession of Sinnes is not necessarie for that this Tradition neuer came emonge them Yet M. Hardinge I trowe yee wil not saie but theire sinnes maie be foregeuen Certainely Chrysostome saithe Solus te Deus confitentem videat Let God onely see thee making the Confession of thy Sinnes It was very mutche therefore M. Hardinge for you so assuredly and so precisely to saie that sinnes can neuer be foregeuen without your Priuie Confession and specially thereby to proue the Vniuersal Headeship of the Pope The Apologie Cap. 11. Diuision 3. Bisides also that God by his Prophetes often and earnestly commaundeth the King to cutte downe the Groues to breake downe the Images and Aultars of Idoles and to Write out the Booke of the Lavve for him self and bisides that the Prophete Esaias saith a Kinge ought to be a Patrone and a Nurse of the Churche c. M. Hardinge Your seconde argumente for the Ecclesiastical Power of Kinges is because God bad them to cut downe superstitious groues and ouerthrowe idols as though this were not an office of executinge a commaundemente rather then of decreeinge any thinge The Authoritie to discerne an image of Christ from an idol of the deuil belongeth to them who knowe that an image is a name of art which is of God an idol is a name of false woorshippinge whiche is of the Deuil So that an image is godly and idol deuilishe VVhen the Prieste hath iudged this or that to be an idol or when it is euident that so it is then the kinge shal do wel to breake it downe But if the Kinge wil breake downe the image of Christe when the Priest telleth him it is a godly representation and no idol then the Kinge dothe more then his office requireth And shal not onely not proue his supremacie but also shal incurre danger to be reiected of God as Kinge Saul was when he despised to keepe the commaundement of Samuel the high Prieste VVhereas you alleage for a Kinges Ecclesiastical Power that he was commaunded to write out the Booke of the lawe for him selfe why lefte ye out that whiche foloweth there immediately accipiens exemplar à Sacerdotibus Leuiticae tribus The Kinge muste write out a Booke of the Deuteronomie but the example thereof he must receiue of the Priestes that be of the tribe of Leut. If in spiritual matters the Kinge were aboue the Priestes why had he not the Kepinge of the Lawe in his owne handes VVhy muste he take it of the Priestes why did not rather the Priestes come to him sith the inferiour taketh al his right of the superiour If the Priestes muste geue the holy scripture vnto the Kinge then verely muste he take sutche as they geue him and with such meaning as they geue vnto it So that if you had not falsefied the meaninge of Gods woorde by leauinge out halfe the sentence this place had proued againste you It is to be weyed to what ende a Kinge is required to haue and to reade that holy Booke Verely not to take vpon him the parte of a iudge in causes of Religion but as there it is expressed to thintent he learne to feare his Lorde God and kepe his woordes and ceremomonies in the lawe commaunded and that his harte be not lifted vp into pride aboue his brethren c. I omitte that you reade Librum legis whereas the Churche readeth Deuteronomium * it were too longe to enter into that disputation The booke of the lawe signifieth the whole law the Deuteronomie is but one of the fiue bookes VVhere Esaie calleth a Kinge a Patrone of the Churche I haue not founde But were it he called him so it betokeneth that he shoulde defende the Churche from worldly ennimies as in repellinge the Turkes in expellinge Heretikes and sutche like Kingely actes VVhiche proueth no spiritual supremacie but vnder God a fealtie and seruiceable power I finde where Esaie saith Et erunt Reges nutricij tui Reginae nutrices tuae Kinges shal be thy fosterers and Quenes thy nourses But not euery nourse or fosterer is aboue him who is nourished A faitheful seruant oftentimes fostereth the maister Yet is he not aboue his maister Besides S. Hierome vnderstandeth the Kinges whom Esaie nameth to be the Apostles accordinge to whiche sense it maketh nothinge to the purpose it is alleaged for The B. of Sarisburie Al Christian Princes are mutche beholden to you M. Harding yée make them so like to Polyphemus y◠Giante after his eies were striken out that is to saie to a man mighty in body and greate in boanes but starke blinde and no waie hable to guide him selfe A King yée saie maie not take vpon him to Iudge or Pronounce in maters of Religion bee they neuer so cleare but onely must hearken be ready to execute what so euer shal be thought good and commaunded by your Bishoppes as if he were onely your Bishoppes man So saithe your Holy Father Pope Bonifacius 8. Gladius Materialis exercendus est manu Regum Militum Sed ad nutum patientram Sacerdotis The Material or Temporal Swerde muste be vsed by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste By which Prieste he meaneth the Pope But Dauid saithe Now yee Kinges haue vnderstanding Be learned yee that iudge the Earthe Good Kinges haue oftentimes refourmed Religion and haue lawfully controlled and corrected and deposed idle and wicked Bishoppes as before in place conueniente it is largely proued The Emperoure Iustinian threateneth if the Bishop offended in saieing the publique seruice or in the Ministration of the Sacramentes that then he him selfe woulde vse his Authoritie ouer him and see him pounished Franciscus Zarabella saith that for any crime notorious the Emperour maie summone the Pope to appeare before his Maiestie and maie require him to yelde a reckening of his Faithe And yet wil yée saie The Emperoure is stil the Popes man and maie iudge nothinge in Causes of Religion without him The Kinge yée saie is not hable to Iudge whether an Idole be an Idole or no but by the leadinge and teachinge of the Prieste So wel yée wishe al Christian Princes were instructed that thei should not be hable either to sée or to speake without you But what if you Priestes saie as it hath often happened God is an Idole an Idole is God Light is Darkenesse and Darkenesse is Light what if they saie Greate is Diana the Goddesse of Ephesus What if they condemne the innocente and saie as they smometime saide of Christe Onlesse this man were a malefactoure wee woulde neuer haue brought him to thy hande Yet muste the Prince
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
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.
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
Maister 487. Tovvardes the ende of the vvorld the people shal flee to the Scriptures 716. 721. Scriptures sufficiete to debate al doubtes 58. 59. 61. 62. 64. 69. The Scriptures of God muste be expounded by the Sprite of God 65. Searche the Scriptures 72. To selle Christe 292. Simple erroure 46. 50. A Priest maie not be deposed for simple fornication 362. 363. 364. 365. Simple fornication vvhether it bee sinne or no. 361. The Iudge of Sinne. 140. â—53 The vvorde of God forgeueth Sinnes 158. Sinne forgeueÌ„ vvithout CousesnoÌ„ 155. The Pope cannot coÌ„mitte Simonie 560. 561. 562. 563. Vnchaste single life vvorse then aduoutrie 170. Filthines maintained vnder the color of single life 167. 168. The Prieste forgeueth not Sinne. 154. Sinnes forgeuen by hearinge the vvoorde of God 138. The frutes of single life 187. 188. 189. Singeâ—s 98. Spiritual eating of Christes Bodie 271 272. 274. 280. Stevves in Rome 369. 370. 371. 373. Stubbernenesse 46. 50. 590. Substance 251. â—ubstance by M. Hardinges Iudgement signifieth Accidentes 253. Succession 127. Succession not sufficient 132. Succession in Peters Chaire 727. The Succession of Popes 131. 132. Christe vvas able to shevve no succession 128. The Pope hath his holinesse by Succession 39. Certaintie of Succession Ibidem Summus Sacerdos 526. 527. Superstitious choise of meates 270. Superintendents 597. Sursum corda vsed in the time of the holy mysteries 275. T. Temple 328. Theophylacte ansvvered 239. He that entreth not by the vvoorde of God is a Theefe 102. The Popes tyrannie ouer Princes 732. Tyrannie and crueltie in the Popes 79 Freere Ticelles Proclamation 34. Traditions 195. Vaine Traditions fathered vpon the Apostles 66. Tradition is the sense of the Scripture 72. Traditions and Errours cutte of by Goddes vvoorde 67. TraditioÌ„s equal vvith Gods vvord 195. Traditions vsed for the vvoorde of God 196. 197. Traditions broken 195. Tradition against the Scripture 65. 66 Traditions abused 66. Transubstantiation nevve and doubtful 237 238. Tridentine CouÌ„cel referred al to the Pope 634. Truthe deuoureth falsehed 585. Truthe blinded vvith falsehed 7. The Truthe stil a stranger 9. Truth il entreated sclaundered 4. 5 Truthe vvil conquere 284. Truthe preuaileth 731. The sprite of Truthe in Annas and Caiphas 621. V. Valentinian the Emperoure refused to heare Ecclesiastical causes 667. Venial sinnes remitted other vvaies then by the bloud of Christe 151. The Pope changeth vice into vertue 564. Vigilantius 13. The Churche is the Popes Vineyard 608. The perpetual virginitie of our Lady 200. The vitious life of the Romaine Clergie 358. I vvil no more drinke of this frute of the Vine expounded 262. One vniuersal Bishop 99. 122. Vniuersal povver coÌ„mitted no more to Peter then to Paule 124. An Vniuersitie in Rome 377. The Popes vauntinge of his vniuersal povver 125. Pope Gregorie refuseth the name of Vniuersal Bishop 124. Reasons for the Vniuersalitie of the Pope 100. 101. Vnitie a token of the Truthe 352. The Vniuersal Churche dependeth on the Pope 452. The Vniuersal church maie faile 450 Vnitie amonge the vvicked 352. The Vnitie of the Churche reasteth not in one Christe but in one Pope 100. 466. 467. Pride it selfe desireth Vnitie 100. Ministers Vnlearned 602. The Romaine clergie Vnlearned 601. 602. A Vovve simple or solemne 499. Vovve annexed vnto holy orders 171. Volusianê° the Bishop of Carthage 366 VV. VVater vvas not water but bloud 246 VVatches 13. VVeemen changed into men 380. VVicked men commended 421. The VVicked eate not the Body of Christe 210. 241. 273. 349. 586. The VVicked receiue the Body of Christe in vvhat sense 210. VVilful stubbernenesse 435. VVitenberg 391. A poore husbandman bringinge the VVoorde of God ought to be beleeued before Pope or CouÌ„cel 611. The Authoritie of Gods VVoord 194 Z. Zele and griefe of minde against the enimies of God 3. FINIS 1. Timoth. 4. Roman 1. Confu fol. 334. a. Conful fol. 285. b. Confuta 324. b. Confut. 204. b. Confut. 306. b. Confut. fol 280. a. Et 305. b. Confu fol. 247. b Confu fol. 248. b. Confu fol. 178. b. Confut at Folio 178. b. Confutat Fol. 182. a. Confut. Fol. 182. b. M. Harding Fol. 340. b. M. Harding Fol. 318. b. Prouer. 8. Iohn 19. Roman 13. Dorman Fol. 15. Stanislaus Orâ—chouius in Châ—maera Fol. 97. M. Harding Fol. 298. a. Confuta 277. Confut. 328. a. Confuta 172. b. Reioind 314. Confut. 87. a. Confut. 269. b. Reioind 42. a. Confut. 43. a. Confut a. 269. a. 323. b. 334. a. 338. a. 348. b. Confu fol 175. a. 2. Cor. 6. Augu. in Psal 33 M. Hard. in his Answeare to the Chalenge Fol. â—08 b. Confut. 46. a. Confuta 312. b. Dorman Fol. 22. Dorman Fol. 24. Dorman in his Requeste Fol. 13. Confut. 47. a. Reioind Fol. 287. a. Reioind Fol. 287. a. 1. Corin. 6. Confut. 332. a. 2 Corin. 11. 2. Tim. 2. Matthae 24. 2. Tim. 2. Iohan. 10. Roman 8. Esai 30. M. Harding fol. 334. b. Alphons lib. 1. Cap. 4. Confu Fol. 16. b. Fol. 261. b. Reioind In 〈◊〉 Preface to 〈◊〉 Reader * iij * iiij a. * iiij b. ** ij a. Reioind In 〈◊〉 Preface to 〈◊〉 Iewel 〈◊〉 Confuâ— 212 〈◊〉 Reioind in 〈◊〉 Preface to 〈◊〉 Reader M Har. in his Answeare Artic. 15. Diui. 7. Hierony in Esaiam lib. 9. ca. 30. August De Tempore Sermon 145. August in quaeâ—ion Veter Testamen quaest 43. Hilar. in Psal 1. Tertull. in Apologetico Eccles 2. The deâ—enders likened to Esopes Asse The vvonte of all Herctiques Heretiques likened to Apes The name and reputation of the Churche chalenged by Heretiques In epist ad IubainuÌ„ de Haereticis baptizaÌ„dis De praescript haeret Contra Constantium August contra epist Parmen lib. 2. cap. 1. Bernard in caÌ„t Sermo 66. Apostolici VVhat meane Heretiques by chalenginge vnto them the name and estimation of the Churche 2. Cor. 11. The estimation and auctoritie of the Church Lucae 10. Matth. 18. 1. Tim. 3. Ephes 1. Oseae 2. Psalm 131. Gene. â— In comment in epist ad Tir. cap. 3. The vvonte of the Gospellers being excommunicate out of the Church 1. Timot. 3. Ephes 1. Iohan. 8. Hierem. 7. Hierem. 18. De Maior Obedi vnam Sanctam Dist 22. Omnes Leo Epist 83. Ad Palaestinos Cypri De Simplicitate praela Esaâ— 1. Matth. 3. Matthae 23. Iohan. 8. August Lib. 2. De Sermon Domâ— in monte Iohan. 5. Ephe. 1. 1. Timo. 3. Irenae Lib. 3. Cap. 11. August De vnita Eccle. Cap. 3. August in eodeÌ„ Cap. Chrysostom In Opere Imperfecto Homi. 49. Chrysostom in eadem Homilia Daniel 9. Matth. 24. Iohan. 3. Prouerb 26. Numer 22. a Augustinus Steuchus de Primatu b See the fifthe parte hereof the 6. Cap. and. 15. Diuision Tertull. in Apologetico Iohan. 8. Cornel. Tacitâ—â— Marion ex Tertul. Aelius è LactaÌ„s Euseb Li. 5. C. 11. Tertul. in Apologe Tertull. in Apolo Cap. 3. Suetonius TraÌ„quil in Nerone 1. Corinth 11. De Vtilita Credendi ad HonoratuÌ„ Lib. 1. Ca. 1. CoÌ„fess li. 5. ca. 6. Matth.
ca. 19. Pius in Dialog Fol. 21. Dist 97. Ecclesia In sexta Synodo Constan Act. 4. In eadem Synodo Actione 1. Nicol. Cusanus de Donatione Constantini Legates PardoÌ„nes Citatur ab Agrippa de vanita Scientiar Nicol. Machiauel in Historia Concil Aphrica Cap. 105. * Vntruthe For they depende of the deceitfulnesse of man not of the povver of God Matth. 16. ‡ Vntruthe For Christe neuer gaue the Pope povver to deale Pardonnes * Vntruthe ioined vvith open folie For this vvas the onely vvaie to strengthen the Saracenes Marsilius Pataninus The very true cause of the â—â—uision of the Empiere Platyna in Leone 3. ‡ Vntruthe For S. Gregorie saithe Antichristus ipsas summas huius Saeculi potestates obtinebit * A nevve Sinne against the Holy Ghoste ‡ Vntruthe easy to be seene Reade the Ansvveare * A Diuine Povver in the Pope Iohn 12. 14. 16. Depofinge of Kinge Matthae 4. Apocalyp 17. In eodem Cap. Apocalyp 13. Augustin in Psalm 9. August in eundem Psalm Gregor in Iob. Ca. 41. Lib. 33. Ca. 22. Chrysostom In. 2. Thessaloni 2. Homil. 4. Clemen Lib. 2. De Appellationib Pastoralis Distin 22. Omnes In Sexto Li. 3. Ti. 16. De Statu Regularium Antonius de Rosellis Auentinus in Adriano 4. Clemen in Proâ—mi In Glossa Platyna in Liberio 2. Tomo Conciliorum In vita Syluerij Vigilij Heruaeus De potest Papae ca. 13. Appendix Eutropij in Syluerio Vrspergen Anno 1045. Heruaeus De Potest Papae Ca. 13. Paulus Aemylius Lib. 2. Gaguinus Plutarch in Catone Vticen Benuenutus Imolensis in Augustali Paulus Aemylius Lib. 3. Paul Aemylius in Chronice Benuenutus Imolen in Augustali Nihilo foelicior Patre In eo defecit Imperium in Gente Carolorum * Not altogeather so euil A proper qualification ‡ A ioily vvaie to fraie a Kinge * By this Diuinitie if any Kingedome refuse to be subiecte and thral to the See of Rome the Pope maie geue the same avvaie at his pleasure Philippus Bonifacius 8. Paralip Vrspergen In vita Bonifacij 8. In Sexto Idem in Platyna Sabel Aenead 9. Lib. 7. Martinus Polonus Dist 81. Si qui. In Glossa Abbas Vrspergen Paulus Aemyl Platyna Sabellicus Nauclerus Poison in the Sacramente Lib. 8. In scholijâ— in PlatinaÌ„ In Chronographia Paralipom Vrsperg Ann. 1313. Bapt. Egnatius Auentinus Carion Supplementum Chron. Textor in Officina Veneno extincti Matthias Parisien An. 1211. * A proper Schole of Humilitie Platina in vita Adriani ‡ Phy forshame cannot the pope learne Humilitie but by a draughte * Vntruthe For it is not sur mised by vs but recorded by your ovvne vvriters Sabellicus saithe Vt sedentis genitalia ab vltimo Diacono attrectentur Chrysostom in Matthae Homil. 74. Hieronym in Epist ad Galathas Cap. 4. Kisse the Popes foote Gregor Lib 4. Epist 38. Ceremoniar Li. 1. Sectio 5. Ca. 3. Deuotè osculatur Ceremoniar Li. 1. Sectio 5. Ca. 6. Ceremoniarium Lib. 3. Cap. 2. Seneca Pomponius Laetus in Diocletiano Alexander ab Alexandro 2. Thessalon 2. Matthae 4. Antoninus in Summa Par. 3. ti 22. Ca. 5. §. 4. Plutarch in Alexandrâ— * Vntruthes tvvoo togeatherâ— Reade the Ansvveare ‡ Al this is a great vntruthe and a shamelesse Fable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Greeke euen for a Pope * Vntruthe most manifeste For it is thus Ordred in the Popes ovvne Pontifical and in his ovvne Booke of Ceremonies The Popes Bridle The Popes Stirope Ceremoniarium Lib. 1. Cap. 8. Etiamsi Imperator aut quiuts maximus Princeps adesset Sellam ipsam cum Pontifice in humeris aliquantulum portare debet Ceremoniar Li. 1 sectio 5. Ca. 4. Dum Imperator haec vtilitatis Officia vult exhebere c. Tandem cum aliquibus bonis verbis recipieÌ„do permittit c. Ceremoniarium Lib. 1. Cap. 8. * Ceremoniar Li. 1. Sectio 3. ‡ Ceremoniar Lib. 2. Cap. 10. Etiamsi Rex aut Imperator sit * Ceremoniar Li. 1. Sectio 3. ‡ Ceremonia Li. 1. Sectio 13. ca. 2. Auentinus in Fredericho 1. ‡ In this One litle Marginal note M. Hardinge hath vttered foure Vntruthes altogeather Reade the Ansvveare ‡ Sabellicus Decadis 2. li. 1. 1220. Historiae rerum Venâ—taruÌ„ lib. 4. Franciscus Dandalus ‡ Vntruthe For he vvas then a Senatour of very greate Honour And at the nexte Election vvas chosen Duke * The offence stoode onely in healpinge their Neighbour beinge a bannished man into his Countrie ‡ Yet the right and state of bothe these Kingedomes is in his hande * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation Folio 186. a. Decades Seconde Decade Franciscus Dandalus Firste Booke Anno Do. 1220. Hierony Aduersus error Iohan. Hierosolymit Hierony De optimo genere interpretandi Not Duke August De Consensu Euangelist Lib. 2. Cap. 17. Iohan. 2. Hierony De Errorib Origenis Hierony in Ezechielem Lib. 9. Cap. 30. Franciscus Dandalus Genes 35. Augu. in quaest super Genesim Quaest 117. Matth. 2. Chrysost in Matthae Homil. 2. Clemens Stromat 1. Tertul. Contra Iud. cos Irenaeus Lib. 2. Cap. 34. 40. Matth. 26. Hilarius in Psalm 54. Donatio Constantini Dorman Fol. 22. Dorman Fol. 24. M. Hardinge Fol. 308. b. Athanasi in Apolog. M. Hardinge Fol. 309. a. willingly Chrysostom in 1. Corin. Homil. 21. Vrspergen Sabellicus Ennead 9. Lib. 3. Beno Cardinalis Gnavve boanes No Dogges vnder the Popes Table Clem. Lib. 2. De Senten re iudica Cap. 2. Sabellicus Ennead 9. Lib. 7. Rom. 1. Hierony Aduersus Pelagianos Lib. 1. * Vntruthe For the stories be plaine Reade the Ansvveare ‡ Vntruthe easily reproued by good Recordes Henricus Impera 4. Henricus Impera 5. * Manifeste Vntruthe See the Ansvveare ‡ Vntruthe For this vvas not the cause But the Pope vvoulde haue geuen the same him selfe ‡ Vntruthe For then he was at no variance with yâ— Pope * This Ancient Doctour is yet aliue and vvriteth vvoorthily for his hiere Gregor Heimburgen Carion An. 1103. Vrspergen Anno 1105. Vrspergen eod loco Pag. 257. Carion Auentinus Vrspergen Pag. 239. Carion Platyna in Seuero Papa Vrspergen Pag. 264. Auentinus Vrspergen Pag. 235. Sabellicus Enneadis 9. Lib. 3. Carion Helmoldus Matth. Palmer Synesius Plato Pope Hildebrande Socrat. Lib. 3. Cap. 22. Beno Cardinalis Auentinus Vrspergen ‡ As though for the moste parte they liued like Angelles In praescriptio CoÌ„tra Haeret. * VVhat faulte can ye finde in the Popes preachinge He neuer preacheth Treadinge on the Emperours necke * Vntruthe shamelesse as it shal appeare Carion Non tibi sed Petro. Et mihi Petro Aurelius Victor Pomponius Letus Budaeus de Asse Matthias à Michouia De Sarmatia Cap. 12. Platyna Textor in Officina Platyna Platyna in Syluestro 3. Constantien Concilium
stringe of spiritual eatinge and shunninge the Faithe of the Catholike Churche touching the true presence of the Body and Violently wresting the Holy Scripture and Auncient Fathers to a contrary sense admittinge Figures for Truthe tropes for the letter shadowes for thinges plaie vs many a false lesson and teache horrible lies to the vtter subuersion of those that be lead by them The B. of Sarisburie Here is no mention saithe M. Hardinge of Real Presence and thereupon he plaieth vs many a proper Lesson Notwithstandinge here is as mutche mention made of Real Presence as either Christe or his Apostles euer made or in y◠Primutiue Catholique Churche of God was euer beléeued Farther he saithe VVhat reason or Scripture haue ye that a Peece of Breade and a Cuppe of VVine can sette the Death and Resurrection of Christe as it were before your eies Verily when al your tale is tolde ye seeme to saie nothinge els but that the Body of Christe remaineth in Heauen and that wee muste sende vp our soules thither to eate it there by a certaine imagination whiche ye cal Faithe Here ye doo greate wronge M. Hardinge to cal the Faithe of Christe an Imagination or as I trowe ye meane a fansie S. Paule saithe Fides est Substantia rerum sperandarum Faithe is not an Imagination but the Substance and grounde of the thinges that wee hope for If ye trauaile once againe to Rome being thus far instructed already ye wil easily learne the Lesson that one of your late Popes there as it is reported taught his Cardinalles O quantum nobis profuit illa Fabula de Christo That wée ought to sende vp our Faithe into Heauen and there to embrace the Body of Christe it is S. Augustines Doctrine it is not ours These be his woordes Dices Quomodò tenebo Christum Absentem Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Parentes tui tenuerunt Carne tu tene Corde Thou wilt saie howe shal I holde Christe beeinge Absente Howe we shal I reache my hande into Heauen that I maye holde him sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in the fleashe Holde him thou in thy harte But for as mutche as H. hardinge thought it sufficient so pleasantly to passe ouer this mater with his Imaginations and fansies I thinke it therefore so mutche the more néedeful to shewe the iudgemente of the Auncient Learned Fathers in that behalfe First therefore S Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides rerum quae non videntur videtur Fides Of thinges that be Absente Faithe is Presente of thinges that be without Faithe is within and of thinges that be not seene Faithe is seene Againe be saithe Cùm non obliuiscimur munus Saluatoris nonne nobis quotidiè Christus immolatur Ex ipsis reliquijs cogitationis nostrae id est ex ipsa memoria Christus quotidiè nobis sic immolatur quasi quotidiè nos innouet When wee foregeate not the gifte of our Saueoure is not Christe offered vnto vs euery daye Of the very remanentes of our thoughtes that is to say of our very memorie Christe is so daily offered vnto vs as though he renewed vs euery daie And the more liuely to expresse this mater S. Hierome saith Tibi Conuiuium Christus est Cogitatio Christus est Gaudium Christus est Desiderium Christus est Lectio Christus est quies Christus est Christe is thy banket Christe is thy thought Christe is thy ioie Christe is thy desire Christe is thy readinge Christe is thy reate Likewise S. Ambrose In animis vestris quotidiè pro Redemptione Corporis Christus offertur In your mindes Christe is daily offered for the Redemption of the Body And to passe ouer others for that it pleaseth M. Hardinge to make himselfe sutche mirthe with Imaginations Euthymius a Gréeke Authour writing pourposely of this mater saith thus Non oportet simpliciter ea intueri sed aliud quiddam imaginari interioribus oculis ea perspicere tanouam Mysteria Wee maie not sooke barely vpon these thinges that is vpon the Breade and Wine but muste thereof imagine somme other mater and behold the same with our in vvarde Spiritual eies as it is meete to beholde Mysteries And leaste M. Hardinge shoulde saie This Imagination is vaine and fantastical as is the greatteste parte of his Religion S. Augustine saith Magis sunt illa quae intelligimus quà m ista quae cernimus The thinges that wee vnderstande or imagine by Faithe are more certaine then the thinges that wee see vvith our eies Neither maie you thinke M. Hardinge that these thinges beinge graunted the Ministration of the Holy Supper woulde be superfluous For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather And who so euer commeth to the Holy Table auaunceth not his Minde vnto Heauen there to feede vpon Christes Body at the Right hande of God he knoweth not the meaninge of these Mysteries but is voide of vnderstandinge as the Horse or the Mule and receiueth onely the bare Sacramentes to his Condemnation Therefore the Mystical Supper of Christe notwithstandinge this Doctrine is not superfluous But your Transubstantiation your Real Presence and a greate parte of this your idle talke is moste vaine and moste superfluous But ye saie Howe can Breade and VVine bringe vs to the hope of Resurrection or of Euerlasting Life and why maie not a man in like manner demaunde of you Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resurrection If VVater maie doo it why maie not Breade and VVine likewise doo it Touchinge the VVater S. Basile saith Baptismus est Potentia Dei ad Resurrectionem Baptisme is the Povver of God to Resurrection Againe he saith Resurrectionis Gratiam in Die Resurrectionis recipiamus Vpon the Daie of Resurrection let vs receiue Baptisme whiche is the Grace of Resurrection S. Hierome saith Non solùm propter Remissionem Peccatorum Baptizamur sed etiam propter Resurrectionem Carnis nostrae Wee are Baptized not onely for Remission of Sinnes but also for the Resurrection of our Fleashe And therefore the Greekes calle Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the VVeede of immortalitie Here M. Hardinge it were somme pointe of skil to shewe vs howe so greate Power maie be in so litle VVater Howe be it it is not the VVater in déede that woorketh the force of Resurrection but the Bloude of Christe that is Signified by the VVater And therefore S. Ambrose saithe Baptismus Resurrectionis Pignus Imago est Baptisme is the Pleadge and Image of Resurrection Likewise Ignarius Credentes in Mortem eius per Baptisma Participes Resurrectionis eius efficimur Beleeuinge in the Death of Christe by Baptisme wee are made Partakers of